CINXE.COM

<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Genesis 50 Berean Study Bible</title><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/chapnew2.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/genesis/50.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmgrkheb//genesis/50-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="https://biblehub.com">Bible</a> > <a href="../">Berean Study Bible</a> > Genesis 50</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="../menu.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../genesis/49.htm" title="Genesis 49">◄</a> Genesis 50 <a href="../exodus/1.htm" title="Exodus 1">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Berean Study Bible</div><div class="chap"><div align="center"><h2>Mourning and Burial for Jacob</h2></div><div align="center"><h3><a href="/genesis/50-1.htm"><b>Genesis 50:1</b></a></h3></div><b>Then Joseph</b><br />The word "Then" indicates a continuation of the narrative, connecting the events of <a href="/genesis/49.htm">Genesis 49</a>, where Jacob blesses his sons, to the immediate aftermath of his death. "Joseph," the eleventh son of Jacob and the firstborn of Rachel, is a central figure in Genesis. His name in Hebrew, "Yosef," means "He will add," reflecting Rachel's hope for more children. Joseph's life, marked by trials and triumphs, exemplifies God's providence and faithfulness. His presence at this moment underscores his role as a leader and beloved son.<p><b>fell upon his father’s face</b><br />The phrase "fell upon" conveys a deep, physical expression of grief and love. In Hebrew, the verb "naphal" often implies a sudden or intense action. Joseph's act of falling upon Jacob's face signifies a profound emotional response, a mixture of sorrow and reverence. This gesture is not merely cultural but deeply personal, reflecting the bond between father and son. It also symbolizes the end of an era, as Jacob, the patriarch, passes, and Joseph, the preserver of the family, mourns.<p><b>wept over him</b><br />"Wept" in Hebrew is "bakah," a term frequently used in the Old Testament to describe mourning. Joseph's weeping is an outward manifestation of his inner sorrow. In the ancient Near Eastern context, mourning was a communal and expressive act, often involving loud lamentation. Joseph's tears are a testament to his genuine love and respect for his father. This moment of vulnerability highlights the humanity of biblical figures, reminding us of the shared experience of loss and the comfort found in expressing grief.<p><b>and kissed him</b><br />The act of kissing, "nashaq" in Hebrew, is a gesture of affection, honor, and farewell. In biblical times, a kiss was a common expression of love and respect, often used in greetings and farewells. Joseph's kiss is a final act of devotion, sealing his love for Jacob. It signifies not only a personal goodbye but also a recognition of Jacob's legacy and the fulfillment of God's promises through him. This tender moment encapsulates the themes of love, loss, and hope that permeate the narrative of Genesis. <div align="center"><h3><a href="/genesis/50-2.htm"><b>Genesis 50:2</b></a></h3></div><b>Then Joseph</b><br />The name "Joseph" in Hebrew is "Yosef," meaning "He will add." Joseph, a central figure in the latter part of Genesis, is a model of faithfulness and wisdom. His actions here reflect his deep respect and love for his father, Israel (Jacob). Joseph's leadership and authority in Egypt are evident as he takes charge of the situation, demonstrating his continued role as a preserver of his family.<p><b>directed the physicians</b><br />The Hebrew word for "directed" is "tsavah," which means to command or give orders. Joseph's authority is underscored as he commands the physicians, showing his high status in Egypt. The "physicians" (Hebrew: "rof'im") were skilled professionals in ancient Egypt, known for their advanced medical knowledge. This highlights the integration of Joseph's Hebrew heritage with his Egyptian environment, as he utilizes the resources available to him in his adopted land.<p><b>in his service</b><br />This phrase indicates that the physicians were under Joseph's authority, part of his household or administrative staff. It reflects the organizational structure of ancient Egypt, where high-ranking officials like Joseph had their own retinue of servants and specialists. This also shows Joseph's ability to navigate and manage the resources of a foreign land for the benefit of his family.<p><b>to embalm his father Israel</b><br />The practice of embalming, or "chanat" in Hebrew, was a distinctly Egyptian custom, aimed at preserving the body for the afterlife. Joseph's decision to embalm Israel signifies a blending of cultural practices, respecting Egyptian customs while honoring his father. "Israel," the name given to Jacob after wrestling with God, signifies the covenant relationship between God and Jacob's descendants. This act of embalming is a final act of honor and respect for the patriarch of the Israelite nation.<p><b>So the physicians embalmed him</b><br />The repetition of the action emphasizes the fulfillment of Joseph's command. The embalming process, which took 40 days, was a meticulous and revered practice in Egypt, reflecting the importance of the deceased. This act ensured that Jacob's body would be preserved for the journey back to Canaan, fulfilling his wish to be buried in the land promised to his descendants. It symbolizes the intersection of faith and culture, as Joseph honors his father's wishes while utilizing the means available to him in Egypt. <div align="center"><h3><a href="/genesis/50-3.htm"><b>Genesis 50:3</b></a></h3></div><b>taking a full forty days</b><br />The phrase "taking a full forty days" refers to the embalming process for Jacob, which was a significant period in ancient Egyptian culture. The number forty often symbolizes a period of testing, trial, or completion in the Bible. In Hebrew culture, the number forty is seen in various contexts, such as the forty days and nights of rain during the flood (<a href="/genesis/7-12.htm">Genesis 7:12</a>) and the forty years the Israelites spent in the wilderness (<a href="/numbers/14-33.htm">Numbers 14:33</a>). The embalming process was meticulous and involved various stages, reflecting the Egyptians' belief in the afterlife and the importance of preserving the body for the journey beyond. This period underscores the respect and honor Joseph and the Egyptians had for Jacob, integrating cultural practices with familial devotion.<p><b>for that was the time required for embalming</b><br />The phrase "for that was the time required for embalming" indicates the standard duration for the embalming process in ancient Egypt. Embalming was a sophisticated art, involving the removal of internal organs, desiccation, and wrapping of the body, which was believed to prepare the deceased for the afterlife. This practice highlights the Egyptians' advanced understanding of preservation and their spiritual beliefs. The mention of this process in the Bible shows the intersection of Hebrew and Egyptian cultures during Joseph's time, as Joseph, a Hebrew, was deeply integrated into Egyptian society. It also reflects the high status Joseph held, allowing his father to receive such an honor.<p><b>And the Egyptians mourned for him seventy days</b><br />The phrase "And the Egyptians mourned for him seventy days" reveals the profound respect and honor given to Jacob by the Egyptians. Mourning for seventy days was an extraordinary period, typically reserved for royalty or highly esteemed individuals. The number seventy in the Bible often signifies completeness or perfection, as seen in the seventy elders of Israel (<a href="/exodus/24.htm">Exodus 24:1</a>) and the seventy years of Babylonian captivity (<a href="/jeremiah/25-11.htm">Jeremiah 25:11</a>). This extended mourning period indicates the deep impact Jacob had, not only on his family but also on the Egyptian nation through Joseph's influence. It reflects the fulfillment of God's promise to Abraham that his descendants would be a blessing to the nations (<a href="/genesis/12-3.htm">Genesis 12:3</a>). The Egyptians' mourning for Jacob signifies a moment of unity and shared humanity, transcending cultural and national boundaries. <div align="center"><h3><a href="/genesis/50-4.htm"><b>Genesis 50:4</b></a></h3></div><b>When the days of mourning had passed</b><br />This phrase refers to the period of mourning for Jacob, Joseph's father, which lasted for seventy days as noted earlier in <a href="/genesis/50-3.htm">Genesis 50:3</a>. In ancient Egyptian culture, mourning periods were significant and often extended, reflecting deep respect and honor for the deceased. The Hebrew word for mourning, "אֵבֶל" (evel), conveys a sense of deep sorrow and lamentation. This period allowed Joseph and his family to express their grief fully, adhering to both Egyptian customs and their own Hebrew traditions. It underscores the importance of honoring one's parents, a theme deeply rooted in the Ten Commandments (<a href="/exodus/20-12.htm">Exodus 20:12</a>).<p><b>Joseph said to Pharaoh’s court</b><br />Joseph, though second in command in Egypt, approaches Pharaoh's court rather than Pharaoh directly. This reflects the protocol and respect for authority in the Egyptian hierarchy. The Hebrew name "יוסף" (Yosef) means "He will add," signifying Joseph's role in adding to the prosperity and survival of both Egypt and his family. His approach to the court demonstrates humility and wisdom, qualities that have defined his leadership throughout his life. Joseph's actions remind us of the importance of respecting authority and following proper channels, even when we hold positions of power.<p><b>If I have found favor in your eyes</b><br />This phrase is a humble request, reflecting Joseph's understanding of his position and the need for grace from those in authority. The Hebrew word for favor, "חֵן" (chen), implies grace, kindness, and acceptance. Joseph's life has been marked by finding favor, first with his father Jacob, then with Potiphar, the prison warden, and ultimately Pharaoh himself. This favor is a testament to God's providence and Joseph's integrity. It serves as a reminder that favor with God and man often comes through humility, righteousness, and faithful service.<p><b>please speak to Pharaoh for me</b><br />Joseph requests an intermediary to speak to Pharaoh, which highlights the formalities and respect required in the royal court. The Hebrew word "דַּבֶּר" (daber) means to speak or declare, indicating the importance of communication and advocacy. Joseph's request shows his reliance on others to achieve his goals, a lesson in the value of community and collaboration. It also reflects the biblical principle of intercession, where others stand in the gap on our behalf, much like Christ intercedes for believers (<a href="/romans/8-34.htm">Romans 8:34</a>). <div align="center"><h3><a href="/genesis/50-5.htm"><b>Genesis 50:5</b></a></h3></div><b>My father made me swear an oath</b><br />This phrase highlights the solemnity and seriousness of oaths in ancient Hebrew culture. The Hebrew word for "swear" is "שָׁבַע" (shava), which conveys a binding promise or commitment. In the patriarchal society of the Old Testament, oaths were not taken lightly and were considered sacred. This reflects the deep respect for one's word and the importance of honoring commitments, especially those made to family members. The act of swearing an oath to his father underscores Joseph's deep respect and obedience to his father's wishes, a value that is central to the biblical narrative and to the understanding of familial relationships in the ancient Near East.<p><b>when he said, ‘Behold, I am about to die</b><br />The phrase "Behold, I am about to die" is a poignant reminder of the mortality that all humans face. The Hebrew word "הִנֵּה" (hinneh), translated as "behold," is often used to draw attention to something significant. Here, it emphasizes the gravity of Jacob's impending death. This acknowledgment of mortality is a recurring theme in Scripture, reminding believers of the transient nature of life and the importance of living in accordance with God's will. Jacob's awareness of his approaching death also reflects the biblical tradition of preparing for one's departure from this world, ensuring that one's affairs are in order and that one's final wishes are communicated clearly.<p><b>in the tomb I dug for myself</b><br />The reference to "the tomb I dug for myself" indicates the practice of preparing one's burial place in advance, a common custom in ancient times. The Hebrew word "קָבַר" (qabar) means "to bury," and it reflects the cultural and religious significance of burial practices. In the ancient Near East, securing a burial site was an important aspect of one's legacy and a way to ensure that one's memory would be honored. This practice also underscores the belief in an afterlife and the hope of being gathered to one's ancestors, a theme that resonates throughout the Old Testament.<p><b>in the land of Canaan</b><br />The "land of Canaan" holds significant theological and historical importance in the Bible. It is the land promised by God to Abraham and his descendants, a symbol of God's covenant and faithfulness. The mention of Canaan here serves as a reminder of the promises made to the patriarchs and the fulfillment of God's plan for His people. It also highlights the connection between the patriarchs and the land, reinforcing the idea that their identity and destiny are intertwined with this promised land. For conservative Christians, this underscores the faithfulness of God in fulfilling His promises and the importance of trusting in His divine plan.<p><b>Now let me go up and bury my father</b><br />The request "Now let me go up and bury my father" reflects Joseph's desire to honor his father's final wishes and fulfill his familial duties. The phrase "go up" is significant, as it often denotes a journey to a place of importance or elevation, in this case, the land of Canaan. This journey is not just a physical one but also a spiritual act of obedience and respect. The act of burial is a sacred duty, and Joseph's commitment to this task highlights the importance of honoring one's parents, a commandment that is central to biblical teaching. It also serves as a model of filial piety and devotion, values that are esteemed in conservative Christian thought.<p><b>then return</b><br />The phrase "then return" indicates Joseph's intention to fulfill his duty and then come back to Egypt, where he holds a position of power and responsibility. This demonstrates Joseph's integrity and sense of duty, both to his family and to his obligations in Egypt. It reflects the balance that believers are called to maintain between their earthly responsibilities and their spiritual commitments. For conservative Christians, this serves as a reminder of the importance of faithfulness in all aspects of life, trusting that God will guide and provide as they seek to honor Him in their actions and decisions. <div align="center"><h3><a href="/genesis/50-6.htm"><b>Genesis 50:6</b></a></h3></div><b>Pharaoh replied</b><br />The mention of "Pharaoh" here is significant, as it highlights the relationship between Joseph and the Egyptian ruler. Pharaoh, the most powerful man in Egypt, shows respect and trust towards Joseph, which is a testament to Joseph's integrity and the favor he found in the eyes of God and man. Historically, this reflects the period of the Hyksos or possibly the early New Kingdom, where Semitic peoples like Joseph could rise to high positions in Egypt.<p><b>Go up</b><br />The phrase "go up" is often used in the Bible to describe a journey to the land of Canaan, which is geographically higher in elevation compared to Egypt. This phrase also carries a spiritual connotation, as Canaan is the Promised Land, a place of divine promise and fulfillment. The directive to "go up" signifies not just a physical journey, but a return to the land of covenant and heritage.<p><b>and bury your father</b><br />The act of burial is deeply significant in Hebrew culture, reflecting respect for the deceased and adherence to familial and cultural traditions. Jacob's burial in Canaan, as opposed to Egypt, underscores the importance of the Promised Land and the continuation of God's covenant with Abraham, Isaac, and Jacob. It is a reaffirmation of faith in God's promises and a physical act of returning to the land given by God.<p><b>as he made you swear to do</b><br />This phrase emphasizes the solemnity and binding nature of oaths in ancient times. Joseph's promise to his father Jacob was not merely a personal commitment but a sacred duty. In the Hebrew context, swearing an oath was a serious matter, often invoking God's name as a witness. This reflects the deep sense of honor and responsibility that Joseph felt towards his father and his heritage, highlighting the importance of faithfulness and integrity in fulfilling one's promises. <div align="center"><h3><a href="/genesis/50-7.htm"><b>Genesis 50:7</b></a></h3></div><b>So Joseph went up</b><br />The phrase "went up" is significant in the Hebrew context, often used to describe a journey to a place of importance or elevation. In Hebrew, the verb "עלה" (alah) is used, which can mean to ascend or to go up. This reflects not only the physical journey from Egypt to Canaan but also the spiritual and emotional elevation of fulfilling a filial duty. Joseph's actions demonstrate his deep respect and love for his father, Jacob, and his commitment to honoring his father's wishes.<p><b>to bury his father</b><br />The act of burial is deeply rooted in ancient customs and religious practices. In Hebrew culture, burial was a sacred duty, and the phrase here underscores Joseph's adherence to his father's request to be buried in the land of Canaan, in the cave of Machpelah. This act of burial is not just a familial obligation but also a fulfillment of a covenantal promise, as Jacob desired to be laid to rest in the land promised to Abraham and Isaac.<p><b>and all Pharaoh’s officials went with him</b><br />The inclusion of Pharaoh's officials highlights the respect and honor Joseph commanded in Egypt. The Hebrew term for officials, "עבדי פרעה" (avdei Par'oh), indicates those who served Pharaoh directly. Their accompaniment signifies the high regard in which Joseph was held and the political and social influence he wielded. It also reflects the integration of Joseph's Hebrew identity with his Egyptian status, bridging two cultures in this solemn event.<p><b>the dignitaries of his court</b><br />The term "dignitaries" refers to the esteemed members of Pharaoh's court, those who held positions of power and influence. In Hebrew, the word "זקני ביתו" (ziknei beito) can be translated as the elders or leaders of his house. This phrase emphasizes the importance of the event, as it was not just a personal family matter but a state affair, with the highest officials participating in the funeral procession.<p><b>and all the dignitaries of Egypt</b><br />This phrase extends the scope of those attending the burial to include all the prominent figures of Egypt, not just those directly serving Pharaoh. The Hebrew "כל זקני ארץ מצרים" (kol ziknei eretz Mitzrayim) suggests a national recognition of the significance of Jacob's death and Joseph's role in Egypt. It underscores the unity and respect between Joseph's family and the Egyptian nation, highlighting the impact of Joseph's leadership and the peace he brought between the two peoples. <div align="center"><h3><a href="/genesis/50-8.htm"><b>Genesis 50:8</b></a></h3></div><b>along with all of Joseph’s household</b><br />This phrase indicates the unity and collective movement of Joseph's family. The Hebrew word for "household" is "בֵּית" (beit), which signifies not just a physical dwelling but also a family or lineage. Joseph's household would have included not only his immediate family but also servants and others under his care. This reflects the patriarchal structure of ancient Near Eastern societies, where the family unit was central to social and economic life. Joseph, as a leader in Egypt, had a significant household, emphasizing his status and the respect he commanded.<p><b>and his brothers</b><br />The mention of "his brothers" highlights the reconciliation and restoration of relationships that have occurred since the earlier chapters of Genesis. The Hebrew word for "brothers" is "אָחִים" (achim), which can also mean kinsmen or relatives. This is significant because it underscores the theme of forgiveness and unity within the family of Jacob, despite the earlier betrayal and conflict. The brothers' presence signifies their acceptance of Joseph's leadership and the healing of past wounds.<p><b>and his father’s household</b><br />This phrase extends the scope of those accompanying Joseph to include the broader family of Jacob. The term "household" again emphasizes the collective nature of the family unit. Jacob's household would have been substantial, including not only his sons but also their families and servants. This reflects the fulfillment of God's promise to Jacob that his descendants would be numerous and influential. The inclusion of Jacob's household in this journey signifies the continuation of the covenantal promise through the generations.<p><b>Only their children and flocks and herds were left in Goshen</b><br />The word "Only" (Hebrew: רַק, rak) serves to highlight the exception to the otherwise comprehensive movement of the family. The decision to leave "their children and flocks and herds" in Goshen indicates a temporary departure, suggesting that the journey was not intended to be permanent. Goshen, located in the fertile Nile Delta, was a region given to the Israelites by Pharaoh, symbolizing God's provision and favor. The retention of children and livestock in Goshen underscores the practical considerations of maintaining their livelihood and ensuring the safety of the next generation. This decision reflects the wisdom and foresight of Joseph and his family, ensuring that their return to Egypt would be to a place of security and prosperity. <div align="center"><h3><a href="/genesis/50-9.htm"><b>Genesis 50:9</b></a></h3></div><b>Chariots and horsemen</b><br />The mention of "chariots and horsemen" signifies the military and royal escort accompanying Joseph as he went to bury his father, Jacob. In the ancient Near Eastern context, chariots were symbols of power and prestige, often used in warfare and royal processions. The Hebrew word for chariot, "רֶכֶב" (rekeb), and for horsemen, "פָּרָשׁ" (parash), indicate a formidable presence, underscoring the importance of the event. This escort reflects Joseph's high status in Egypt and the respect afforded to Jacob, even in death. Historically, this aligns with Egyptian practices where significant figures were honored with grand processions.<p><b>also went up with him</b><br />The phrase "also went up with him" suggests a collective movement, emphasizing unity and shared purpose. The Hebrew verb "עָלָה" (alah) means to ascend or go up, often used in the context of going to a higher place, both physically and spiritually. This ascent can be seen as a metaphor for the elevation of Jacob's legacy and the fulfillment of God's promises to the patriarchs. It highlights the communal respect and reverence for Jacob, as well as the fulfillment of Joseph's filial duty.<p><b>and it was a very large company</b><br />The description "and it was a very large company" indicates the magnitude of the procession. The Hebrew word for "company," "מַחֲנֶה" (machaneh), can refer to a camp or a group of people, often used in military contexts. This large assembly not only included Egyptians but also Joseph's family, signifying a blending of cultures and peoples in honoring Jacob. The size of the company reflects the impact of Jacob's life and the influence of Joseph in Egypt. It serves as a testament to God's faithfulness in multiplying Jacob's descendants and foreshadows the future nation of Israel. This grand procession is a powerful reminder of the respect and honor due to those who walk faithfully with God. <div align="center"><h3><a href="/genesis/50-10.htm"><b>Genesis 50:10</b></a></h3></div><b>When they reached</b><br />This phrase indicates a journey's completion, suggesting a purposeful and determined travel. The Hebrew root for "reached" is "בּוֹא" (bo), which often implies arrival or coming to a place. This journey was not just physical but also spiritual, as it marked the fulfillment of a promise to honor Jacob's request to be buried in Canaan. It reflects the faithfulness and commitment of Joseph and his brothers to their father’s wishes, emphasizing the importance of honoring one's parents as commanded in the Scriptures.<p><b>the threshing floor of Atad</b><br />A threshing floor was a significant agricultural site in ancient times, used for separating grain from chaff. The Hebrew word for "threshing floor" is "גֹּרֶן" (goren), symbolizing a place of separation and preparation. "Atad" means "thornbush," suggesting a location that might have been known for its thorny plants. This setting, a place of transformation and preparation, is fitting for mourning, as it symbolizes the separation of life from death and the preparation for a new chapter in the family's history.<p><b>which is beyond the Jordan</b><br />This geographical note places the event east of the Jordan River, indicating a location outside the Promised Land. The Jordan River often symbolizes a boundary or transition in the Bible, representing a crossing from one state of being to another. This setting underscores the transitional nature of the mourning period, as the family stands on the threshold of fulfilling God's promises to Abraham, Isaac, and Jacob.<p><b>they lamented there</b><br />The act of lamentation is deeply rooted in Hebrew culture, often expressed through weeping, wailing, and other outward signs of grief. The Hebrew word "סָפַד" (saphad) means to mourn or lament, reflecting a profound expression of sorrow. This communal lamentation highlights the collective grief of Joseph and his family, emphasizing the importance of shared mourning in the healing process and the acknowledgment of loss.<p><b>with a great and solemn lamentation</b><br />The phrase underscores the intensity and seriousness of the mourning. "Great" (גָּדוֹל, gadol) and "solemn" (כָּבֵד, kaved) convey the depth and weight of their sorrow. This profound expression of grief demonstrates the high regard and love they held for Jacob, as well as the cultural importance of mourning rituals in expressing respect and honor for the deceased.<p><b>And Joseph observed</b><br />Joseph's leadership is evident as he takes the initiative in the mourning process. The Hebrew root "עָשָׂה" (asah) for "observed" implies action and doing, indicating that Joseph actively participated in and perhaps led the mourning rites. His role as a leader and a son is highlighted, showing his dedication to fulfilling his familial and cultural duties.<p><b>a seven-day period of mourning</b><br />The number seven in Hebrew culture often signifies completeness or perfection, derived from the root "שֶׁבַע" (sheva). A seven-day mourning period, known as "shiva," is a traditional Jewish practice that allows for a complete cycle of grief and reflection. This period provides a structured time for the family to process their loss, receive comfort from others, and begin the healing journey.<p><b>for his father</b><br />The focus on "his father" emphasizes the personal nature of Joseph's grief. The Hebrew word "אָב" (av) for "father" signifies not only a biological relationship but also a deep bond of love, respect, and legacy. Joseph's mourning for Jacob reflects the fulfillment of the fifth commandment to honor one's father and mother, demonstrating the enduring significance of family ties and the transmission of faith and values across generations. <div align="center"><h3><a href="/genesis/50-11.htm"><b>Genesis 50:11</b></a></h3></div><b>When the Canaanites who lived there</b><br />The Canaanites were the original inhabitants of the land of Canaan, a region that encompasses modern-day Israel, Palestine, Lebanon, and parts of Jordan and Syria. The term "Canaanites" is often used in the Bible to describe the various tribes living in this region. Historically, the Canaanites were known for their polytheistic beliefs and practices, which often conflicted with the monotheistic faith of the Israelites. The presence of the Canaanites in this narrative highlights the cultural and religious diversity of the region during this period.<p><b>saw the mourning</b><br />Mourning in ancient times was a public and communal expression of grief, often involving specific rituals and customs. The act of mourning was not only a personal expression of loss but also a social event that could be observed by others. The Canaanites witnessing the mourning indicates the magnitude and public nature of the event. In the Hebrew context, mourning could include wearing sackcloth, sitting in ashes, and loud lamentations, signifying deep sorrow and respect for the deceased.<p><b>at the threshing floor of Atad</b><br />A threshing floor was a flat, open space where grain was separated from chaff, often located outside a village or town. The mention of the "threshing floor of Atad" suggests a specific, well-known location. Threshing floors were significant in biblical times, not only for their agricultural purpose but also as places where significant events occurred, such as the account of Ruth and Boaz. The name "Atad" means "thornbush" in Hebrew, which could symbolize a place of hardship or challenge, fitting for a place of mourning.<p><b>they said, 'This is a solemn mourning on the part of the Egyptians.'</b><br />The Egyptians were known for their elaborate burial customs and mourning practices, which were deeply rooted in their beliefs about the afterlife. The Canaanites' observation of the Egyptians' mourning underscores the cultural exchange and influence between neighboring peoples. The Egyptians' mourning was likely characterized by its grandeur and formality, reflecting their respect for Joseph, a high-ranking official in Egypt, and his father, Jacob.<p><b>Therefore the place was named Abel-mizraim</b><br />The name "Abel-mizraim" translates to "Meadow of Egypt" or "Mourning of Egypt" in Hebrew. Naming places after significant events was a common practice in biblical times, serving as a lasting memorial of what occurred there. The naming of this place as "Abel-mizraim" signifies the impact of the event on both the Egyptians and the local inhabitants, marking it as a place of significant cross-cultural interaction and shared human experience.<p><b>which is beyond the Jordan</b><br />The phrase "beyond the Jordan" situates the event geographically, indicating that it took place on the eastern side of the Jordan River. This location is significant as it places the event outside the traditional boundaries of the Promised Land, in a region that was often a place of transition or passage for the Israelites. The mention of the Jordan River also evokes themes of crossing over, transformation, and the journey of faith, which are prevalent throughout the biblical narrative. <div align="center"><h3><a href="/genesis/50-12.htm"><b>Genesis 50:12</b></a></h3></div><b>So his sons</b><br />This phrase refers to the sons of Jacob, also known as Israel. The sons of Jacob are the patriarchs of the twelve tribes of Israel, and their actions here are significant in fulfilling the last wishes of their father. The Hebrew word for "sons" is "בָּנִים" (banim), which not only denotes biological offspring but also carries the connotation of building or establishing a legacy. In this context, the sons are not just fulfilling a duty but are participating in the continuation of the covenantal promise given to Abraham, Isaac, and Jacob.<p><b>did</b><br />The Hebrew verb used here is "וַיַּעֲשׂוּ" (vaya'asu), which means "to do" or "to make." This word implies action and obedience. The sons' actions are a direct response to their father's command, demonstrating their respect and reverence for him. In a broader theological sense, this obedience can be seen as a model for how the people of God are to respond to divine commandments—promptly and faithfully.<p><b>as he had commanded them</b><br />The phrase underscores the importance of following the instructions given by Jacob. The Hebrew root for "commanded" is "צָוָה" (tzavah), which means to charge or to give orders. This word is often used in the context of divine commandments, indicating that Jacob's instructions carried significant weight and authority. Historically, this reflects the patriarchal society where the father's word was law within the family. Scripturally, it highlights the importance of honoring one's parents, a theme that is echoed in the Ten Commandments (<a href="/exodus/20-12.htm">Exodus 20:12</a>). Jacob's command was not merely a personal wish but was tied to the fulfillment of God's promises to him and his ancestors. The sons' compliance is a testament to their faithfulness and the continuity of God's covenantal plan through the generations. <div align="center"><h3><a href="/genesis/50-13.htm"><b>Genesis 50:13</b></a></h3></div><b>They carried him</b><br />This phrase signifies the act of reverence and duty performed by Joseph and his brothers. The Hebrew root for "carried" is "נָשָׂא" (nasa), which often implies lifting or bearing a burden. This act of carrying Jacob's body back to Canaan is not just a physical task but a spiritual and familial obligation, reflecting the deep respect and honor they held for their father. It also symbolizes the fulfillment of Jacob's wishes and the continuation of the covenantal promise tied to the land of Canaan.<p><b>to the land of Canaan</b><br />Canaan is the land promised by God to Abraham and his descendants. The return to Canaan for Jacob's burial underscores the importance of this land in the Abrahamic covenant. It is a land of promise, hope, and future inheritance. Theologically, Canaan represents the fulfillment of God's promises and the faithfulness of God to His word. The burial in Canaan is a testament to the enduring nature of God's covenant with the patriarchs.<p><b>and buried him</b><br />The act of burial is significant in Hebrew culture, symbolizing respect for the deceased and hope in the resurrection. The Hebrew word "קָבַר" (qabar) means to inter or entomb. This act of burial in the promised land signifies a belief in the continuity of God's promises beyond death. It is a declaration of faith that God's covenant extends to future generations and that the land of Canaan is integral to their identity and destiny.<p><b>in the cave at Machpelah</b><br />The cave of Machpelah is a significant burial site for the patriarchs. Purchased by Abraham, it is the first piece of the promised land owned by the family. The Hebrew "מַכְפֵּלָה" (Machpelah) suggests a doubling or portion, indicating a place of significant value and heritage. This site is a physical reminder of God's promises and the faith of the patriarchs. It serves as a family tomb, linking the generations in the hope of God's covenant.<p><b>the field near Mamre</b><br />Mamre is associated with the oaks of Mamre, a place where God appeared to Abraham. The Hebrew "מַמְרֵא" (Mamre) is linked to strength or vigor, reflecting the strength of God's promises. The field near Mamre is not just a geographical location but a place of divine encounter and promise. It is a reminder of God's faithfulness and the patriarchs' faith in God's word.<p><b>which Abraham had purchased</b><br />The purchase of the field by Abraham is a significant act of faith. The Hebrew "קָנָה" (qanah) means to acquire or buy, indicating a legal and binding transaction. This purchase is a declaration of trust in God's promise of the land. It is a tangible expression of faith, securing a piece of the promised land for future generations. It underscores the belief in God's provision and the permanence of His covenant.<p><b>as a burial site</b><br />The designation of this land as a burial site highlights the importance of the land in the Hebrew faith. The Hebrew "אֲחֻזָּה" (achuzzah) means possession or inheritance. This site is not just a place of burial but a symbol of the inheritance promised by God. It is a place where the patriarchs are laid to rest, awaiting the fulfillment of God's promises to their descendants.<p><b>from Ephron the Hittite</b><br />Ephron the Hittite is the original owner of the field, and his mention here highlights the legal and peaceful acquisition of the land. The Hittites were a significant people in the region, and the transaction with Ephron underscores the legitimacy of Abraham's claim to the land. It reflects the peaceful coexistence and respect between Abraham and the local inhabitants, as well as the divine orchestration in securing the land for God's purposes. <div align="center"><h3><a href="/genesis/50-14.htm"><b>Genesis 50:14</b></a></h3></div><b>After Joseph had buried his father</b><br />This phrase marks the completion of a significant and emotional task for Joseph. The Hebrew root for "buried" is קָבַר (qabar), which implies a respectful and solemn act of laying someone to rest. Joseph's actions reflect his deep respect and love for his father, Jacob, and his adherence to the cultural and familial duties of the time. This moment also signifies the end of an era for the family, as Jacob was a patriarch whose life and faith had a profound impact on his descendants.<p><b>he returned to Egypt</b><br />Joseph's return to Egypt signifies a return to his responsibilities and life in a foreign land where he had risen to a position of great power. Egypt, in the biblical narrative, often represents a place of both refuge and trial for the Israelites. Joseph's journey back to Egypt underscores his role as a leader who must balance his personal grief with his public duties. It also foreshadows the eventual enslavement of the Israelites, setting the stage for the Exodus narrative.<p><b>with his brothers</b><br />The inclusion of Joseph's brothers in this phrase highlights the unity and reconciliation that had been achieved within the family. Despite their earlier betrayal, Joseph's forgiveness and leadership have brought them together. This unity is crucial for the survival and future of the Israelite people. The brothers' presence also emphasizes the importance of family and community in fulfilling God's promises.<p><b>and all who had gone with him to bury his father</b><br />This phrase indicates that a large entourage accompanied Joseph, reflecting his high status in Egypt and the respect accorded to Jacob. The group likely included Egyptian officials and servants, illustrating the integration of Joseph's Hebrew heritage with his Egyptian life. This diverse assembly underscores the widespread impact of Jacob's legacy and the respect he commanded, even in a foreign land. It also serves as a reminder of God's providence in bringing Joseph to a place where he could save his family and many others during a time of famine. <div align="center"><h2>Joseph Comforts His Brothers</h2></div><div align="center"><h3><a href="/genesis/50-15.htm"><b>Genesis 50:15</b></a></h3></div><b>When Joseph’s brothers saw</b><br />This phrase sets the scene for a moment of realization and fear among Joseph's brothers. The Hebrew root for "saw" is "ra'ah," which implies not just physical sight but also understanding or perceiving. This indicates a deeper awareness among the brothers of the potential consequences of their past actions. Historically, this moment follows the death of Jacob, their father, which removes a protective barrier they might have felt. The brothers' perception is not just about the absence of their father but also about the potential change in their relationship with Joseph.<p><b>that their father was dead</b><br />The death of Jacob is a pivotal moment in the narrative. In the ancient Near Eastern context, the patriarch of a family held significant authority and influence. Jacob's death signifies a shift in family dynamics and the loss of a unifying figure. The Hebrew word for "dead" is "muwth," which is often used in the Old Testament to denote physical death but also carries connotations of separation and finality. This event forces the brothers to confront their past actions without the buffer of their father's presence.<p><b>they said</b><br />This phrase indicates a collective response or discussion among the brothers. The Hebrew word "amar" is used here, which can mean to say, speak, or think. It suggests an internal dialogue or a shared concern that prompts them to voice their fears. This moment of communication reflects their anxiety and the need to address unresolved issues with Joseph.<p><b>What if Joseph bears a grudge</b><br />The brothers' question reveals their fear of retribution. The Hebrew word for "bears a grudge" is "satam," which means to cherish animosity or hold a grudge. This reflects their awareness of the gravity of their past actions against Joseph and their understanding of human nature's potential for holding onto past wrongs. It also highlights their guilt and the lack of assurance in Joseph's forgiveness, despite his previous acts of kindness.<p><b>against us</b><br />This phrase personalizes their fear, acknowledging that the potential grudge is directed specifically at them. It underscores their collective guilt and shared responsibility for their actions against Joseph. The brothers are acutely aware that their past misdeeds have consequences that could directly impact their lives.<p><b>and pays us back in full</b><br />The concept of retribution is central here. The Hebrew word "shalam" is used, which means to complete, make amends, or recompense. It suggests a full measure of justice or repayment for wrongs done. The brothers fear that Joseph might seek to balance the scales by repaying them for their betrayal, reflecting the ancient principle of justice and retribution.<p><b>for all the wrong we did to him</b><br />This phrase is a confession of guilt and acknowledgment of their past sins. The Hebrew word for "wrong" is "ra'ah," which means evil or harm. It is a candid admission of the moral and ethical breach they committed against Joseph. This acknowledgment is crucial for understanding the depth of their fear and the potential for reconciliation. It also sets the stage for Joseph's response, which will reveal his character and the overarching theme of forgiveness and redemption in the narrative. <div align="center"><h3><a href="/genesis/50-16.htm"><b>Genesis 50:16</b></a></h3></div><b>So they sent word to Joseph</b><br />This phrase indicates a deliberate action taken by Joseph's brothers. The Hebrew root for "sent" is שָׁלַח (shalach), which often implies dispatching with intent or purpose. In the context of ancient Near Eastern culture, sending a message was a formal act, often involving a trusted intermediary. This reflects the brothers' awareness of the gravity of their situation and their need to approach Joseph with care and respect. It underscores the importance of communication in resolving conflicts and seeking reconciliation.<p><b>saying</b><br />The Hebrew word for "saying" is אָמַר (amar), which is frequently used in the Bible to introduce direct speech. This word sets the stage for the message that follows, highlighting the importance of spoken words in conveying intentions and emotions. In the biblical narrative, speech acts are powerful and can lead to significant outcomes, as seen in the unfolding of Joseph's story.<p><b>Before your father died</b><br />This phrase situates the message in a specific temporal context, invoking the memory and authority of Jacob, their father. The mention of Jacob's death adds a sense of urgency and gravity to the brothers' plea. In ancient cultures, a father's words held significant weight, especially on his deathbed, as they were often seen as binding and prophetic. This appeal to Jacob's authority is a strategic move by the brothers to elicit mercy from Joseph.<p><b>he commanded</b><br />The Hebrew root for "commanded" is צָוָה (tsavah), which implies a directive or order given with authority. This word choice suggests that the brothers are invoking a sense of duty and obligation on Joseph's part to honor their father's wishes. In the biblical context, commands from a patriarch were not to be taken lightly, as they were seen as carrying divine weight and purpose. This highlights the cultural and familial expectations placed upon Joseph to act in accordance with his father's last wishes. <div align="center"><h3><a href="/genesis/50-17.htm"><b>Genesis 50:17</b></a></h3></div><b>This is what you are to say to Joseph</b><br />This phrase sets the stage for a message of reconciliation. The brothers are instructed to convey a specific message to Joseph, indicating a formal and deliberate approach to seeking forgiveness. The Hebrew root for "say" (אָמַר, 'amar) often implies a declaration or command, suggesting the seriousness of the message. This reflects the cultural importance of spoken words in ancient times, where verbal agreements and confessions held significant weight.<p><b>I beg you, please forgive</b><br />The plea for forgiveness is heartfelt and urgent. The Hebrew word for "forgive" (נָשָׂא, nasa) means to lift, carry, or take away. This imagery suggests the removal of guilt or burden, highlighting the transformative power of forgiveness. In a historical context, forgiveness was not just a personal act but a communal necessity to restore harmony and peace.<p><b>the transgression and sin of your brothers</b><br />The use of both "transgression" (פֶּשַׁע, pesha) and "sin" (חַטָּאָה, chatta'ah) emphasizes the gravity of the brothers' actions. "Transgression" implies a rebellion or breach of trust, while "sin" denotes a moral failing or offense. This dual acknowledgment underscores the depth of their wrongdoing and the need for comprehensive forgiveness.<p><b>for they did you wrong</b><br />This phrase acknowledges the personal harm done to Joseph. The Hebrew root for "wrong" (רָעַע, ra'a) conveys the idea of evil or harm. By admitting their wrongdoing, the brothers take responsibility for their actions, which is a crucial step in the process of repentance and reconciliation.<p><b>So now, please forgive the transgression</b><br />The repetition of the plea for forgiveness reinforces its importance. The phrase "so now" indicates a sense of urgency and immediacy. It suggests that the time for reconciliation is at hand, and action must be taken to heal past wounds.<p><b>of the servants of the God of your father.&#8221</b><br />By identifying themselves as "servants of the God of your father," the brothers appeal to a shared spiritual heritage. This reference to God (אֱלֹהִים, Elohim) and their father (Jacob) invokes a sense of familial and divine obligation. It highlights the belief that forgiveness is not just a personal act but a divine mandate, rooted in the covenantal relationship with God.<p><b>When their message came to him, Joseph wept</b><br />Joseph's weeping is a powerful emotional response, indicating the depth of his feelings. The Hebrew word for "wept" (בָּכָה, bakah) often conveys a sense of lamentation or deep sorrow. This reaction suggests that Joseph's tears are not just for the past hurt but also for the relief and healing that forgiveness brings. It reflects the biblical theme of reconciliation and the restoration of broken relationships through divine grace and mercy. <div align="center"><h3><a href="/genesis/50-18.htm"><b>Genesis 50:18</b></a></h3></div><b>His brothers also came to him</b><br />This phrase marks a significant moment of humility and reconciliation. The Hebrew root for "came" (בּוֹא, bo) implies an approach or arrival, often with a sense of purpose or intent. In the context of Genesis, Joseph's brothers, who once plotted against him, now approach him with a changed heart. This act of coming to Joseph signifies a turning point in their relationship, highlighting themes of repentance and forgiveness. Historically, this reflects the broader narrative of familial reconciliation, a recurring theme in the patriarchal accounts of Genesis.<p><b>bowed down before him</b><br />The act of bowing down is deeply rooted in ancient Near Eastern customs, symbolizing respect, submission, and acknowledgment of authority. The Hebrew word for "bowed down" (שָׁחָה, shachah) conveys a physical act of prostration, often associated with worship or deep respect. This moment fulfills Joseph's earlier dreams (<a href="/genesis/37-7.htm">Genesis 37:7-9</a>), where his brothers' sheaves bowed to his. It underscores the divine orchestration of events and the fulfillment of God's promises, reminding readers of God's sovereignty and the unfolding of His plans despite human intentions.<p><b>and said</b><br />The phrase introduces the brothers' verbal expression of submission. In Hebrew, "said" (אָמַר, amar) is a common verb used to denote speech, but it also carries the weight of confession or declaration. This moment is not just about physical submission but also an acknowledgment of their past wrongs and a plea for mercy. It reflects the power of words in the process of reconciliation and the importance of verbal confession in healing broken relationships.<p><b>We are your slaves!</b><br />This declaration is profound, as it signifies a complete reversal of roles and an acknowledgment of Joseph's authority. The Hebrew word for "slaves" (עֶבֶד, eved) can also mean servant or bondman, indicating a willingness to serve and submit. This statement is laden with historical and theological significance. Historically, it reflects the social structures of the time, where servitude was a common means of survival and restitution. Theologically, it points to the transformative power of grace and forgiveness. Joseph, a type of Christ in the Old Testament, chooses to forgive rather than enslave, prefiguring the New Testament message of redemption and grace through Christ. This moment encapsulates the essence of Christian forgiveness—choosing mercy over retribution, reflecting God's heart towards humanity. <div align="center"><h3><a href="/genesis/50-19.htm"><b>Genesis 50:19</b></a></h3></div><b>But Joseph replied</b><br />This phrase introduces Joseph's response, highlighting his role as a leader and a man of wisdom. The Hebrew root for "replied" is "אָמַר" (amar), which means to say or speak. Joseph's ability to speak with authority and compassion is a testament to his character development throughout Genesis. Historically, Joseph's position as a high-ranking official in Egypt gives weight to his words, yet he chooses humility and reassurance over power.<p><b>Do not be afraid</b><br />Joseph's reassurance, "Do not be afraid," is a common biblical exhortation, often used by God or His messengers to comfort His people. The Hebrew phrase "אַל־תִּירָאוּ" (al-tira'u) is a command to release fear, reflecting God's sovereignty and protection. In the context of Joseph's brothers fearing retribution after their father's death, Joseph's words echo God's promise of peace and security, emphasizing trust in divine providence.<p><b>Am I in the place of God?</b><br />This rhetorical question reveals Joseph's humility and recognition of God's ultimate authority. The Hebrew word for "place" is "תַּחַת" (tachat), meaning under or instead of. Joseph acknowledges that judgment and vengeance belong to God alone, not to man. This perspective aligns with the broader biblical theme of leaving justice to God, as seen in <a href="/romans/12-19.htm">Romans 12:19</a>, "Vengeance is Mine; I will repay, says the Lord." Joseph's statement is a profound expression of faith and submission to God's will, serving as a model for believers to trust in God's justice and timing. <div align="center"><h3><a href="/genesis/50-20.htm"><b>Genesis 50:20</b></a></h3></div><b>As for you</b><br />This phrase directly addresses Joseph's brothers, who had previously plotted against him. In Hebrew, the word "you" (אַתֶּם, atem) is plural, emphasizing the collective responsibility of the brothers. This sets the stage for a contrast between human intentions and divine purposes, highlighting the personal nature of Joseph's address and the relational dynamics within the family.<p><b>what you intended against me for evil</b><br />The Hebrew word for "intended" (חָשַׁב, chashav) implies a deliberate and calculated plan. The brothers' actions were not accidental but were meant to harm Joseph. The term "evil" (רָעָה, ra'ah) denotes moral wickedness and harm. This phrase acknowledges the reality of human sin and malice, yet it also sets up the profound truth of God's sovereignty over human actions.<p><b>God intended for good</b><br />In contrast to the brothers' intentions, God's purpose (חָשַׁב, chashav) is revealed as inherently good (טוֹב, tov). This reflects the biblical theme of God's redemptive power, where He can transform human evil into divine good. Theologically, this underscores the doctrine of providence, where God's will ultimately prevails, turning even the darkest circumstances into opportunities for His glory and the benefit of His people.<p><b>in order to accomplish</b><br />The phrase "in order to accomplish" (לַעֲשׂוֹת, la'asot) indicates purpose and fulfillment. It suggests that God's plans are intentional and goal-oriented. This aligns with the biblical narrative that God is actively working in history to bring about His purposes, often in ways that are beyond human understanding.<p><b>a day like this</b><br />This phrase points to the specific moment in time when Joseph's rise to power in Egypt enabled him to save many lives. It highlights the culmination of God's plan, which was set in motion long before the brothers' betrayal. Historically, this refers to the period of famine in Egypt, which is corroborated by archaeological evidence of similar events in the ancient Near East.<p><b>to preserve the lives of many people</b><br />The Hebrew word for "preserve" (חָיָה, chayah) means to give life or sustain. This reflects God's ultimate purpose in Joseph's story: the preservation of life. The "many people" (עַם רָב, am rav) includes not only Joseph's family but also the Egyptians and surrounding nations. This phrase emphasizes God's concern for all humanity and His ability to use individuals to fulfill His broader redemptive plan. <div align="center"><h3><a href="/genesis/50-21.htm"><b>Genesis 50:21</b></a></h3></div><b>So now, do not be afraid</b><br />This phrase is a powerful reassurance from Joseph to his brothers. The Hebrew word for "afraid" is יָרֵא (yare), which often conveys a sense of fear or dread. In the context of Genesis, Joseph's brothers had every reason to fear retribution for their past actions against him. However, Joseph's command not to fear reflects a deep understanding of God's sovereignty and forgiveness. It echoes the biblical theme that God is in control, and His plans are for good, not harm (<a href="/jeremiah/29-11.htm">Jeremiah 29:11</a>). Joseph's ability to forgive and reassure his brothers is a testament to his faith and trust in God's providence.<p><b>I will provide for you and your little ones</b><br />The promise of provision is central to Joseph's message. The Hebrew verb for "provide" is כָּלַכ (kalah), which means to sustain or nourish. Joseph's commitment to care for his brothers and their families is not just a promise of physical sustenance but also a spiritual and emotional support. This reflects the biblical principle of God's provision for His people, as seen throughout Scripture, where God provides manna in the wilderness (Exodus 16) and Jesus feeds the multitudes (<a href="/matthew/14-13.htm">Matthew 14:13-21</a>). Joseph's assurance is a reflection of God's character as a provider and protector.<p><b>And he reassured them</b><br />The act of reassurance is significant in this context. The Hebrew word נָחַם (nacham) can mean to comfort or console. Joseph's reassurance is not merely about alleviating fear but also about restoring relationships and healing past wounds. This act of comfort is a reflection of God's own nature as a comforter, as seen in passages like <a href="/isaiah/40.htm">Isaiah 40:1</a>, "Comfort, comfort My people, says your God." Joseph's ability to reassure his brothers demonstrates the transformative power of forgiveness and grace.<p><b>and spoke kindly to them</b><br />The phrase "spoke kindly" is translated from the Hebrew לֵב (lev), which means heart. To speak kindly is to speak to the heart, indicating a deep, sincere communication. Joseph's kind words are a reflection of his genuine forgiveness and love for his brothers. This mirrors the biblical call to love one another and to speak words that build up and encourage (<a href="/ephesians/4-29.htm">Ephesians 4:29</a>). Joseph's kindness is a model of Christ-like love, showing that true forgiveness involves not just words but a heartfelt change in attitude and relationship. <div align="center"><h2>The Death of Joseph</h2></div><div align="center"><h3><a href="/genesis/50-22.htm"><b>Genesis 50:22</b></a></h3></div><b>Now Joseph</b><br />The name "Joseph" in Hebrew is "Yosef," meaning "He will add." This name is prophetic of Joseph's life, as God continually added blessings and responsibilities to him. Joseph's journey from favored son to slave, and then to a powerful leader in Egypt, exemplifies God's providence and faithfulness. His life is a testament to the truth that God can use any circumstance for His purposes.<p><b>and his father’s household</b><br />This phrase refers to the family of Jacob, also known as Israel. The household of Jacob, which included his sons and their families, had moved to Egypt during a time of famine. This relocation was part of God's plan to preserve the lineage of Israel and fulfill His covenant promises. The presence of Jacob's household in Egypt sets the stage for the future enslavement and eventual Exodus, a pivotal event in Israel's history.<p><b>remained in Egypt</b><br />The Hebrew word for "remained" can also be translated as "dwelt" or "settled." This indicates a sense of permanence and stability. Although Egypt was not the Promised Land, God had a purpose for Israel's sojourn there. It was a place of growth and multiplication for the Israelites, preparing them for their eventual return to Canaan. This period in Egypt is a reminder of God's sovereignty and His ability to work through unexpected circumstances.<p><b>and Joseph lived</b><br />The phrase "Joseph lived" highlights the longevity and fulfillment of Joseph's life. Despite the trials he faced, Joseph's life was marked by God's favor and blessing. His ability to live a full life in Egypt, a foreign land, underscores the theme of God's provision and protection. Joseph's life serves as an example of faithfulness and integrity, even in challenging environments.<p><b>to the age of 110</b><br />In ancient Near Eastern culture, living to the age of 110 was considered a sign of divine blessing and favor. This age signifies a complete and fulfilled life. Joseph's long life allowed him to witness the growth of his family and the unfolding of God's promises. It also symbolizes the completion of his earthly journey and the legacy he left for future generations. Joseph's life and age remind believers of the hope and assurance found in God's eternal plan. <div align="center"><h3><a href="/genesis/50-23.htm"><b>Genesis 50:23</b></a></h3></div><b>He saw</b><br />The phrase "He saw" indicates Joseph's ability to witness the continuation of his lineage. In Hebrew, the word for "saw" is "ra'ah," which implies not just physical sight but also understanding and recognition. Joseph's life, marked by trials and triumphs, culminates in this moment of seeing God's promises unfold through his descendants. This sight is a testament to God's faithfulness and the fulfillment of His covenant promises to Abraham, Isaac, and Jacob.<p><b>the third generation</b><br />The mention of "the third generation" signifies a blessing of longevity and prosperity. In ancient Near Eastern culture, seeing one's grandchildren and great-grandchildren was considered a sign of divine favor and blessing. This generational continuity underscores the theme of God's enduring promise to multiply Abraham's descendants and to bless them.<p><b>of Ephraim’s sons</b><br />Ephraim, Joseph's younger son, was blessed by Jacob to become greater than his brother Manasseh (<a href="/genesis/48-19.htm">Genesis 48:19</a>). The prominence of Ephraim's lineage here highlights the fulfillment of Jacob's prophetic blessing. Ephraim's descendants would later become a significant tribe in Israel, often representing the Northern Kingdom.<p><b>Also the sons of Machir, son of Manasseh</b><br />Machir was the firstborn of Manasseh, Joseph's elder son. The mention of Machir's sons indicates the continuation and expansion of Joseph's family through both of his sons. Historically, the descendants of Machir became known as the Machirites, a clan within the tribe of Manasseh, known for their valor and significant role in the conquest of Canaan (<a href="/numbers/32-39.htm">Numbers 32:39-40</a>).<p><b>were placed on Joseph’s knees</b><br />The act of placing children on Joseph's knees is a symbolic gesture of adoption and blessing. In ancient times, this act signified the acknowledgment of the children as one's own, conferring legitimacy and inheritance rights. This gesture by Joseph reflects his acceptance and blessing of his grandchildren, ensuring their place within the covenant community of Israel. <div align="center"><h3><a href="/genesis/50-24.htm"><b>Genesis 50:24</b></a></h3></div><b>Then Joseph said to his brothers</b><br />This phrase marks a significant moment of transition and leadership. Joseph, a key figure in the history of Israel, is addressing his brothers, the patriarchs of the twelve tribes of Israel. The Hebrew word for "brothers" (אַחִים, 'achim) emphasizes the familial bond and unity among the sons of Jacob, despite their past conflicts. Joseph's role as a leader and reconciler is underscored here, as he speaks to them with authority and love.<p><b>I am about to die</b><br />Joseph acknowledges his mortality, a theme that resonates throughout the Bible. The Hebrew word for "die" (מוּת, muth) is a reminder of the human condition post-Fall, where death is an inevitable part of life. Joseph's acceptance of his impending death reflects his faith and trust in God's plan, serving as an example of how believers should face their own mortality with hope and assurance in God's promises.<p><b>but God will surely visit you</b><br />The phrase "God will surely visit you" is a powerful declaration of divine intervention and faithfulness. The Hebrew verb "visit" (פָּקַד, paqad) implies a purposeful action by God, often associated with deliverance or judgment. Here, it signifies God's commitment to His covenant with the patriarchs. Joseph reassures his brothers that God's presence and guidance will continue beyond his lifetime, emphasizing the continuity of God's promises.<p><b>and bring you up from this land</b><br />This phrase speaks to the promise of deliverance and return to the Promised Land. The Hebrew verb "bring up" (עָלָה, 'alah) conveys the idea of ascent, both physically and spiritually. It foreshadows the Exodus, where God will lead the Israelites out of Egypt. Joseph's words are a prophetic assurance that God will fulfill His promise to Abraham, Isaac, and Jacob, reinforcing the hope of redemption and restoration.<p><b>to the land He promised on oath</b><br />The "land" refers to Canaan, the Promised Land, a central theme in the Abrahamic covenant. The Hebrew word for "promised" (נִשְׁבַּע, nishba) indicates a solemn oath, underscoring the certainty and unchangeable nature of God's promises. This covenantal promise is foundational to the identity and destiny of the Israelites, reminding them of their unique relationship with God and His unwavering faithfulness.<p><b>to Abraham, Isaac, and Jacob</b><br />Mentioning the patriarchs—Abraham, Isaac, and Jacob—connects Joseph's words to the broader narrative of God's covenantal relationship with Israel. Each patriarch received God's promise of land, descendants, and blessing, forming the basis of Israel's national identity. Joseph's reference to them serves as a reminder of God's historical faithfulness and the continuity of His plan through generations. It inspires believers to trust in God's promises, knowing that He is faithful to fulfill them across time. <div align="center"><h3><a href="/genesis/50-25.htm"><b>Genesis 50:25</b></a></h3></div><b>And Joseph made the sons of Israel take an oath</b><br />The act of making an oath in ancient times was a solemn and binding agreement, often invoking the name of God as a witness. The Hebrew word for "oath" is "שְׁבוּעָה" (shevu'ah), which signifies a promise that is not to be broken. Joseph, understanding the gravity of such a commitment, ensures that his brothers, representing the tribes of Israel, are bound to his request. This reflects Joseph's unwavering faith in God's promises to Abraham, Isaac, and Jacob regarding the Promised Land. It also underscores the importance of legacy and continuity in the Hebrew tradition, where the patriarchs' faith and God's covenant are passed down through generations.<p><b>and said, 'When God comes to your aid</b><br />The phrase "when God comes to your aid" is a testament to Joseph's prophetic insight and faith in God's providence. The Hebrew verb "פָּקַד" (paqad) is used here, often translated as "visit" or "come to aid," indicating divine intervention or fulfillment of a promise. Joseph is confident that God will not abandon His people in Egypt but will eventually lead them to the land He promised. This reflects a deep trust in God's timing and faithfulness, serving as an encouragement to the Israelites to remain hopeful and steadfast in their faith, even in times of waiting or suffering.<p><b>you are to carry my bones up from this place</b><br />Joseph's request to have his bones carried to the Promised Land is rich with symbolic meaning. The Hebrew word for "bones" is "עֲצָמוֹת" (atzamot), which can also imply strength or essence. By asking for his bones to be moved, Joseph is expressing his desire to be part of the future fulfillment of God's promises, even after his death. This act is a powerful declaration of faith in the resurrection and the eternal nature of God's covenant. It also serves as a tangible reminder to the Israelites of their ultimate destination and God's unwavering promise to bring them to a land flowing with milk and honey. Joseph's faith and foresight inspire believers to live with an eternal perspective, trusting in God's promises beyond the present circumstances. <div align="center"><h3><a href="/genesis/50-26.htm"><b>Genesis 50:26</b></a></h3></div><b>So Joseph died</b><br />The phrase marks the end of an era in the Genesis narrative. Joseph, a central figure in the history of Israel, passes away, signifying the close of the patriarchal stories. The Hebrew word for "died" is "mût," which is often used in the Old Testament to denote the physical death of a person. Joseph's death is not just a biological end but a transition in God's unfolding plan for His people. His life, marked by faithfulness and divine providence, serves as a testament to God's sovereignty and the fulfillment of His promises.<p><b>at the age of 110</b><br />The age of 110 is significant in ancient Near Eastern cultures, often considered an ideal lifespan. In Egyptian culture, which heavily influenced Joseph's life, living to 110 was seen as a sign of divine favor and a full, blessed life. Joseph's long life reflects God's blessing and the fulfillment of His promises to the patriarchs. It also underscores Joseph's integration into Egyptian society while maintaining his Hebrew identity and faith.<p><b>And they embalmed his body</b><br />Embalming was a common Egyptian practice, reflecting Joseph's high status in Egypt. The Hebrew word "ḥānat" is used here, indicating the process of preserving the body, which was typically reserved for the elite. This act shows the respect and honor given to Joseph by the Egyptians, acknowledging his significant role in their history. It also highlights the intersection of Hebrew and Egyptian cultures during Joseph's time.<p><b>and placed it in a coffin</b><br />The use of a coffin, or "’ārôn" in Hebrew, is notable as it is the first mention of a coffin in the Bible. This practice was distinctly Egyptian, further illustrating Joseph's assimilation into Egyptian customs while maintaining his Hebrew heritage. The coffin signifies a temporary resting place, foreshadowing the eventual exodus of the Israelites and the fulfillment of God's promise to bring them to the Promised Land.<p><b>in Egypt</b><br />Joseph's burial in Egypt, rather than Canaan, emphasizes the beginning of Israel's sojourn in a foreign land. Egypt becomes a place of both refuge and eventual bondage for the Israelites. Joseph's presence in Egypt, even in death, symbolizes God's providential care and the unfolding of His redemptive plan. It serves as a reminder of God's faithfulness to His covenant, as Joseph's bones would later be carried to the Promised Land, fulfilling his request and God's promise to Abraham.</div></div><div id="botbox"><div class="padbot"><div align="center">This is a draft of the Berean Study Bible. Please send all comments and recommendations to bereanstudybible@aol.com.<br /><br /><br /><br /><a href="/">Bible Hub</a><br><span class="p"><br /><br /></span></div></div></div></div></td></tr></table></div><div id="left"><a href="../genesis/49.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Genesis 49"><img src="/left.png" name="lft" border="0" alt="Genesis 49" /></a></div><div id="right"><a href="../exodus/1.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Exodus 1"><img src="/right.png" name="rght" border="0" alt="Exodus 1" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhchapnoad.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>