3 Forty days were used for him, for that is how many days it takes to embalm. The Egyptians wept for Israel for seventy days.
4 When the days of weeping for him were past, Joseph spoke to Pharaoh’s staff, saying, “If now I have found favor in your eyes, please speak in the ears of Pharaoh, saying,
5 ‘My father made me swear, saying, “Behold, I am dying. Bury me in my grave which I have dug for myself in the land of Canaan.” Now therefore, please let me go up and bury my father, and I will come again.’”
6 Pharaoh said, “Go up, and bury your father, just like he made you swear.”
7 Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, all the elders of the land of Egypt,
8 all the house of Joseph, his brothers, and his father’s house. Only their little ones, their flocks, and their herds, they left in the land of Goshen.
9 Both chariots and horsemen went up with him. It was a very great company.
10 They came to the threshing floor of Atad, which is beyond the Jordan, and there they lamented with a very great and severe lamentation. He mourned for his father seven days.
11 When the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, “This is a grievous mourning by the Egyptians.” Therefore its name was called Abel Mizraim, which is beyond the Jordan.
12 His sons did to him just as he commanded them,
13 for his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field, as a possession for a burial site, from Ephron the Hittite, near Mamre.
14 Joseph returned into Egypt—he, and his brothers, and all that went up with him to bury his father, after he had buried his father.
15 When Joseph’s brothers saw that their father was dead, they said, “It may be that Joseph will hate us, and will fully pay us back for all the evil which we did to him.”
16 They sent a message to Joseph, saying, “Your father commanded before he died, saying,
17 ‘You shall tell Joseph, “Now please forgive the disobedience of your brothers, and their sin, because they did evil to you.”’ Now, please forgive the disobedience of the servants of the God of your father.” Joseph wept when they spoke to him.
18 His brothers also went and fell down before his face; and they said, “Behold, we are your servants.”
19 Joseph said to them, “Don’t be afraid, for am I in the place of God?
20 As for you, you meant evil against me, but God meant it for good, to save many people alive, as is happening today.
21 Now therefore don’t be afraid. I will provide for you and your little ones.” He comforted them, and spoke kindly to them.
22 Joseph lived in Egypt, he, and his father’s house. Joseph lived one hundred ten years.
23 Joseph saw Ephraim’s children to the third generation. The children also of Machir, the son of Manasseh, were born on Joseph’s knees.
24 Joseph said to his brothers, “I am dying, but God will surely visit you, and bring you up out of this land to the land which he swore to Abraham, to Isaac, and to Jacob.”
25 Joseph took an oath from the children of Israel, saying, “God will surely visit you, and you shall carry up my bones from here.”
26 So Joseph died, being one hundred ten years old, and they embalmed him, and he was put in a coffin in Egypt.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 50:13–21But Joseph, by the king's permission, carried his father's dead body to Hebron, and there buried it, at a great expense. Now his brethren were at first unwilling to return back with him, because they were afraid lest, now their father was dead, he should punish them for their secret practices against him; since he was now gone, for whose sake he had been so gracious to them. But he persuaded them to fear no harm, and to entertain no suspicions of him: so he brought them along with him, and gave them great possessions, and never left off his particular concern for them.
But Joseph, by the king's permission, carried his father's dead body to Hebron, and there buried it, at a great expense. Now his brethren were at first unwilling to return back with him, because they were afraid lest, now their father was dead, he should punish them for their secret practices against him; since he was now gone, for whose sake he had been so gracious to them. But he persuaded them to fear no harm, and to entertain no suspicions of him: so he brought them along with him, and gave them great possessions, and never left off his particular concern for them.
Josephus, Antiquities of the Jews, Antiquities 2.8.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 50:22–26Joseph also died when he had lived a hundred and ten years; having been a man of admirable virtue, and conducting all his affairs by the rules of reason; and used his authority with moderation, which was the cause of his so great felicity among the Egyptians, even when he came from another country, and that in such ill circumstances also, as we have already described. At length his brethren died, after they had lived happily in Egypt. Now the posterity and sons of these men, after some time, carried their bodies, and buried them at Hebron: but as to the bones of Joseph, they carried them into the land of Canaan afterward, when the Hebrews went out of Egypt, for so had Joseph made them promise him upon oath.
Joseph also died when he had lived a hundred and ten years; having been a man of admirable virtue, and conducting all his affairs by the rules of reason; and used his authority with moderation, which was the cause of his so great felicity among the Egyptians, even when he came from another country, and that in such ill circumstances also, as we have already described. At length his brethren died, after they had lived happily in Egypt. Now the posterity and sons of these men, after some time, carried their bodies, and buried them at Hebron: but as to the bones of Joseph, they carried them into the land of Canaan afterward, when the Hebrews went out of Egypt, for so had Joseph made them promise him upon oath.
Josephus, Antiquities of the Jews, Antiquities 2.8.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 50:3AND THE EGYPTIANS WEPT FOR HIM THREESCORE AND TEN DAYS — viz., forty days during the period of embalming and thirty more days for mourning. They wept for him during so long a period because a blessing had come to them on his arrival in Egypt for the famine then ceased and the waters of the Nile again increased (Midrash Tanchuma, Nasso 26).
AND THE EGYPTIANS WEPT FOR HIM THREESCORE AND TEN DAYS — viz., forty days during the period of embalming and thirty more days for mourning. They wept for him during so long a period because a blessing had come to them on his arrival in Egypt for the famine then ceased and the waters of the Nile again increased (Midrash Tanchuma, Nasso 26).
Rashi, Commentary on the Torah, on 50:3; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 50:15–21They could perceive that he was dead through the conduct of Joseph. Previously they used to dine at Joseph’s table and he used to receive them with open arms out of respect to his father; after Jacob’s death, however, he no longer treated them in a friendly manner (Tanchuma Yashan 2:1:2; Genesis Rabbah 100:8). … THY FATHER DID COMMAND — They altered the facts (they stated something that was false) for the sake of peace, for Jacob had given them no such command because Joseph was not suspect in his sight … FOR AM I INSTEAD OF GOD — Am I perhaps (do you think that I am) in His stead? … Even if I wished to do you harm would I at all be able to do so? For did you not all design evil against me, and you did not succeed because the Holy One, blessed be He, designed it for good. How, then, can I alone, without God’s consent, do evil to you. … HE SPOKE words that found ready entrance INTO THEIR HEART … He said to them, “Ten lights could not extinguish one light; how, then, can one light extinguish ten lights?” (Megillah 16b).
They could perceive that he was dead through the conduct of Joseph. Previously they used to dine at Joseph’s table and he used to receive them with open arms out of respect to his father; after Jacob’s death, however, he no longer treated them in a friendly manner (Tanchuma Yashan 2:1:2; Genesis Rabbah 100:8). … THY FATHER DID COMMAND — They altered the facts (they stated something that was false) for the sake of peace, for Jacob had given them no such command because Joseph was not suspect in his sight … FOR AM I INSTEAD OF GOD — Am I perhaps (do you think that I am) in His stead? … Even if I wished to do you harm would I at all be able to do so? For did you not all design evil against me, and you did not succeed because the Holy One, blessed be He, designed it for good. How, then, can I alone, without God’s consent, do evil to you. … HE SPOKE words that found ready entrance INTO THEIR HEART … He said to them, “Ten lights could not extinguish one light; how, then, can one light extinguish ten lights?” (Megillah 16b).
Rashi, Commentary on the Torah, on 50:15–21; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 50:19–20Am I in the place of God? … it cannot be otherwise expounded than to mean that it would be wrong for him, a mortal man, to presume to thwart the counsel of God. … The selling of Joseph was a crime detestable for its cruelty and perfidy; yet he was not sold except by the decree of heaven. For neither did God merely remain at rest, and by conniving for a time, let loose the reins of human malice, in order that afterwards he might make use of this occasion; but, at his own will, he appointed the order of acting which he intended to be fixed and certain. Thus we may say with truth and propriety, that Joseph was sold by the wicked consent of his brethren, and by the secret providence of God. Yet it was not a work common to both, in such a sense that God sanctioned anything connected with or relating to their wicked cupidity: because while they are contriving the destruction of their brother, God is effecting their deliverance from on high.
Am I in the place of God? … it cannot be otherwise expounded than to mean that it would be wrong for him, a mortal man, to presume to thwart the counsel of God. … The selling of Joseph was a crime detestable for its cruelty and perfidy; yet he was not sold except by the decree of heaven. For neither did God merely remain at rest, and by conniving for a time, let loose the reins of human malice, in order that afterwards he might make use of this occasion; but, at his own will, he appointed the order of acting which he intended to be fixed and certain. Thus we may say with truth and propriety, that Joseph was sold by the wicked consent of his brethren, and by the secret providence of God. Yet it was not a work common to both, in such a sense that God sanctioned anything connected with or relating to their wicked cupidity: because while they are contriving the destruction of their brother, God is effecting their deliverance from on high.
John Calvin, Commentaries, on 50:19–20; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 50:19–20He directs them to look up to God in their repentance (Gen 50:19): Am I in the place of God? He, in his great humility, thought they showed him too much respect, as if all their happiness were bound up in his favour … "Am I in the place of God, to whom alone vengeance belongs? No, I will leave you to his mercy." … He extenuates their fault, from the consideration of the great good which God wonderfully brought out of it … God often brings good out of evil, and promotes the designs of his providence even by the sins of men; not that he is the author of sin, far be it from us to think so; but his infinite wisdom so overrules events, and directs the chain of them, that, in the issue, that ends in his praise which in its own nature had a direct tendency to his dishonour; as the putting of Christ to death, Act 2:23. This does not make sin the less sinful, nor sinners the less punishable, but it redounds greatly to the glory of God's wisdom.
He directs them to look up to God in their repentance (Gen 50:19): Am I in the place of God? He, in his great humility, thought they showed him too much respect, as if all their happiness were bound up in his favour … "Am I in the place of God, to whom alone vengeance belongs? No, I will leave you to his mercy." … He extenuates their fault, from the consideration of the great good which God wonderfully brought out of it … God often brings good out of evil, and promotes the designs of his providence even by the sins of men; not that he is the author of sin, far be it from us to think so; but his infinite wisdom so overrules events, and directs the chain of them, that, in the issue, that ends in his praise which in its own nature had a direct tendency to his dishonour; as the putting of Christ to death, Act 2:23. This does not make sin the less sinful, nor sinners the less punishable, but it redounds greatly to the glory of God's wisdom.
Matthew Henry, Commentary on the Whole Bible, on 50:15–21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 50:16–21Thy father did command - Whether he did or not we cannot tell. Some think they had feigned this story, but that is not so likely. Jacob might have had suspicions too, and might have thought that the best way to prevent evil was to humble themselves before their brother, and get a fresh assurance of his forgiveness. … Am I in the place of God? - These words may be understood either as a question, or an affirmative proposition. How should I take any farther notice of your transgression? I have passed it by, the matter lies now between God and you. Or, in the order of Divine providence I am now in God's place; he has furnished me with means, and made me a distributor of his bounty; I will therefore not only nourish you, but also your little ones
Thy father did command - Whether he did or not we cannot tell. Some think they had feigned this story, but that is not so likely. Jacob might have had suspicions too, and might have thought that the best way to prevent evil was to humble themselves before their brother, and get a fresh assurance of his forgiveness. … Am I in the place of God? - These words may be understood either as a question, or an affirmative proposition. How should I take any farther notice of your transgression? I have passed it by, the matter lies now between God and you. Or, in the order of Divine providence I am now in God's place; he has furnished me with means, and made me a distributor of his bounty; I will therefore not only nourish you, but also your little ones
Adam Clarke, Commentary on the Holy Bible, on 50:16 and 50:19–21; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 50:24–26When Joseph saw his death approaching, he expressed to his brethren his firm belief in the fulfilment of the divine promise (Gen 46:4-5, cf. Gen 15:16, Gen 15:18.), and made them take an oath, that if God should bring them into the promised land, they would carry his bones with them from Egypt. This last desire of his was carried out. … the ordinary coffin, constructed of sycamore-wood … which was then deposited in a room, according to Egyptian custom (Herod. 2, 86), and remained in Egypt for 360 years, until they carried it away with them at the time of the exodus, when it was eventually buried in Shechem, in the piece of land which had been bought by Jacob there (Gen 33:19; Jos 24:32). Thus the account of the pilgrim-life of the patriarchs terminates with an act of faith on the part of the dying Joseph; and after his death, in consequence of his instructions, the coffin with his bones became a standing exhortation to Israel, to turn its eyes away from Egypt to Canaan, the land promised to its fathers, and to wait in the patience of faith for the fulfilment of the promise.
When Joseph saw his death approaching, he expressed to his brethren his firm belief in the fulfilment of the divine promise (Gen 46:4-5, cf. Gen 15:16, Gen 15:18.), and made them take an oath, that if God should bring them into the promised land, they would carry his bones with them from Egypt. This last desire of his was carried out. … the ordinary coffin, constructed of sycamore-wood … which was then deposited in a room, according to Egyptian custom (Herod. 2, 86), and remained in Egypt for 360 years, until they carried it away with them at the time of the exodus, when it was eventually buried in Shechem, in the piece of land which had been bought by Jacob there (Gen 33:19; Jos 24:32). Thus the account of the pilgrim-life of the patriarchs terminates with an act of faith on the part of the dying Joseph; and after his death, in consequence of his instructions, the coffin with his bones became a standing exhortation to Israel, to turn its eyes away from Egypt to Canaan, the land promised to its fathers, and to wait in the patience of faith for the fulfilment of the promise.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 50:24–26; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Genesis 50
Genesis 50:3–26, World English Bible
Genesis 50 in the Bible · Told in the Story: Chapter 1, Slaves in Egypt, Chapter 9, Choose This Day, Chapter 15, Israel in Egypt
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 50:13–21But Joseph, by the king's permission, carried his father's dead body to Hebron, and there buried it, at a great expense. Now his brethren were at first unwilling to return back with him, because they were afraid lest, now their father was dead, he should punish them for their secret practices against him; since he was now gone, for whose sake he had been so gracious to them. But he persuaded them to fear no harm, and to entertain no suspicions of him: so he brought them along with him, and gave them great possessions, and never left off his particular concern for them.
Josephus, Antiquities of the Jews, Antiquities 2.8.1; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Genesis 50:22–26Joseph also died when he had lived a hundred and ten years; having been a man of admirable virtue, and conducting all his affairs by the rules of reason; and used his authority with moderation, which was the cause of his so great felicity among the Egyptians, even when he came from another country, and that in such ill circumstances also, as we have already described. At length his brethren died, after they had lived happily in Egypt. Now the posterity and sons of these men, after some time, carried their bodies, and buried them at Hebron: but as to the bones of Joseph, they carried them into the land of Canaan afterward, when the Hebrews went out of Egypt, for so had Joseph made them promise him upon oath.
Josephus, Antiquities of the Jews, Antiquities 2.8.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 50:3AND THE EGYPTIANS WEPT FOR HIM THREESCORE AND TEN DAYS — viz., forty days during the period of embalming and thirty more days for mourning. They wept for him during so long a period because a blessing had come to them on his arrival in Egypt for the famine then ceased and the waters of the Nile again increased (Midrash Tanchuma, Nasso 26).
Rashi, Commentary on the Torah, on 50:3; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
Rashi1040–1105JewishCommentary on the Torah · on Genesis 50:15–21They could perceive that he was dead through the conduct of Joseph. Previously they used to dine at Joseph’s table and he used to receive them with open arms out of respect to his father; after Jacob’s death, however, he no longer treated them in a friendly manner (Tanchuma Yashan 2:1:2; Genesis Rabbah 100:8). … THY FATHER DID COMMAND — They altered the facts (they stated something that was false) for the sake of peace, for Jacob had given them no such command because Joseph was not suspect in his sight … FOR AM I INSTEAD OF GOD — Am I perhaps (do you think that I am) in His stead? … Even if I wished to do you harm would I at all be able to do so? For did you not all design evil against me, and you did not succeed because the Holy One, blessed be He, designed it for good. How, then, can I alone, without God’s consent, do evil to you. … HE SPOKE words that found ready entrance INTO THEIR HEART … He said to them, “Ten lights could not extinguish one light; how, then, can one light extinguish ten lights?” (Megillah 16b).
Rashi, Commentary on the Torah, on 50:15–21; translated by M. Rosenbaum and A. M. Silbermann (London: Genesis 1929, Exodus 1930). The edition
Rabbi Shlomo Yitzchaki of Troyes, in France, whose commentary on the Torah is still the first that Jewish readers turn to.
John Calvin1509–1564ReformedCommentaries · on Genesis 50:19–20Am I in the place of God? … it cannot be otherwise expounded than to mean that it would be wrong for him, a mortal man, to presume to thwart the counsel of God. … The selling of Joseph was a crime detestable for its cruelty and perfidy; yet he was not sold except by the decree of heaven. For neither did God merely remain at rest, and by conniving for a time, let loose the reins of human malice, in order that afterwards he might make use of this occasion; but, at his own will, he appointed the order of acting which he intended to be fixed and certain. Thus we may say with truth and propriety, that Joseph was sold by the wicked consent of his brethren, and by the secret providence of God. Yet it was not a work common to both, in such a sense that God sanctioned anything connected with or relating to their wicked cupidity: because while they are contriving the destruction of their brother, God is effecting their deliverance from on high.
John Calvin, Commentaries, on 50:19–20; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Genesis 50:19–20He directs them to look up to God in their repentance (Gen 50:19): Am I in the place of God? He, in his great humility, thought they showed him too much respect, as if all their happiness were bound up in his favour … "Am I in the place of God, to whom alone vengeance belongs? No, I will leave you to his mercy." … He extenuates their fault, from the consideration of the great good which God wonderfully brought out of it … God often brings good out of evil, and promotes the designs of his providence even by the sins of men; not that he is the author of sin, far be it from us to think so; but his infinite wisdom so overrules events, and directs the chain of them, that, in the issue, that ends in his praise which in its own nature had a direct tendency to his dishonour; as the putting of Christ to death, Act 2:23. This does not make sin the less sinful, nor sinners the less punishable, but it redounds greatly to the glory of God's wisdom.
Matthew Henry, Commentary on the Whole Bible, on 50:15–21; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Genesis 50:16–21Thy father did command - Whether he did or not we cannot tell. Some think they had feigned this story, but that is not so likely. Jacob might have had suspicions too, and might have thought that the best way to prevent evil was to humble themselves before their brother, and get a fresh assurance of his forgiveness. … Am I in the place of God? - These words may be understood either as a question, or an affirmative proposition. How should I take any farther notice of your transgression? I have passed it by, the matter lies now between God and you. Or, in the order of Divine providence I am now in God's place; he has furnished me with means, and made me a distributor of his bounty; I will therefore not only nourish you, but also your little ones
Adam Clarke, Commentary on the Holy Bible, on 50:16 and 50:19–21; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Genesis 50:24–26When Joseph saw his death approaching, he expressed to his brethren his firm belief in the fulfilment of the divine promise (Gen 46:4-5, cf. Gen 15:16, Gen 15:18.), and made them take an oath, that if God should bring them into the promised land, they would carry his bones with them from Egypt. This last desire of his was carried out. … the ordinary coffin, constructed of sycamore-wood … which was then deposited in a room, according to Egyptian custom (Herod. 2, 86), and remained in Egypt for 360 years, until they carried it away with them at the time of the exodus, when it was eventually buried in Shechem, in the piece of land which had been bought by Jacob there (Gen 33:19; Jos 24:32). Thus the account of the pilgrim-life of the patriarchs terminates with an act of faith on the part of the dying Joseph; and after his death, in consequence of his instructions, the coffin with his bones became a standing exhortation to Israel, to turn its eyes away from Egypt to Canaan, the land promised to its fathers, and to wait in the patience of faith for the fulfilment of the promise.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 50:24–26; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.