创世记 50:20

Chinese NCV (Simplified)

從前你們有意要害我，但　神有美好的意思在其中，為要成就今日的光景，使許多人的性命得以保全。

Parallel Translations

Chinese Union (Simplified)
从 前 你 们 的 意 思 是 要 害 我 ， 但 　 神 的 意 思 原 是 好 的 ， 要 保 全 许 多 人 的 性 命 ， 成 就 今 日 的 光 景 。

Contextual Overview

¹⁵ After Jacob died, Joseph's brothers said, "What if Joseph is still angry with us? We did many wrong things to him. What if he plans to pay us back?" ¹⁶ So they sent a message to Joseph that said, "Your father gave this command before he died. ¹⁷ He said to us, ‘You have done wrong and have sinned and done evil to Joseph. Tell Joseph to forgive you, his brothers.' So now, Joseph, we beg you to forgive our wrong. We are the servants of the God of your father." When Joseph received the message, he cried. ¹⁸ And his brothers went to him and bowed low before him and said, "We are your slaves." ¹⁹ Then Joseph said to them, "Don't be afraid. Can I do what only God can do? ²⁰ You meant to hurt me, but God turned your evil into good to save the lives of many people, which is being done. ²¹ So don't be afraid. I will take care of you and your children." So Joseph comforted his brothers and spoke kind words to them.

Bible Verse Review
  from Treasury of Scripure Knowledge

ye thought: Genesis 37:4, Genesis 37:18-20, Psalms 56:5

God meant: Genesis 45:5-8, Psalms 76:10, Psalms 105:16, Psalms 105:17, Psalms 119:71, Isaiah 10:7, Acts 2:23, Acts 3:13-15, Acts 3:26, Romans 8:28

Reciprocal: Genesis 41:57 - all countries Genesis 47:25 - Thou hast Genesis 50:17 - they did 2 Samuel 16:10 - so let him 2 Samuel 24:1 - moved 2 Kings 24:3 - Surely 2 Chronicles 11:4 - for this thing Proverbs 19:21 - nevertheless Isaiah 37:26 - how I Amos 3:6 - shall there Acts 4:28 - to do Acts 13:27 - they have Acts 27:1 - when Romans 9:19 - Why doth Philemon 1:15 - General

Cross-References

Genesis 37:4
When Joseph's brothers saw that their father loved him more than he loved them, they hated their brother and could not speak to him politely.

Genesis 50:5
‘When my father was near death, I made a promise to him that I would bury him in a cave in the land of Canaan, in a burial place that he cut out for himself. So please let me go and bury my father, and then I will return.'"

Genesis 50:8
Everyone who lived with Joseph and his brothers went with him, as well as everyone who lived with his father. They left only their children, their flocks, and their herds in the land of Goshen.

Genesis 50:13
They carried his body to the land of Canaan and buried it in the cave in the field of Machpelah near Mamre. Abraham had bought this cave and field from Ephron the Hittite to use as a burial place.

Genesis 50:15
After Jacob died, Joseph's brothers said, "What if Joseph is still angry with us? We did many wrong things to him. What if he plans to pay us back?"

Genesis 50:16
So they sent a message to Joseph that said, "Your father gave this command before he died.

Genesis 50:17
He said to us, ‘You have done wrong and have sinned and done evil to Joseph. Tell Joseph to forgive you, his brothers.' So now, Joseph, we beg you to forgive our wrong. We are the servants of the God of your father." When Joseph received the message, he cried.

Genesis 50:18
And his brothers went to him and bowed low before him and said, "We are your slaves."

Genesis 50:20
You meant to hurt me, but God turned your evil into good to save the lives of many people, which is being done.

Psalms 56:5
All day long they twist my words; all their evil plans are against me.

Gill's Notes on the Bible

But as for you, ye thought evil against me,.... That must be said and owned, that their intentions were bad; they thought to have contradicted his dreams, and made them of none effect, to have token away his life, or however to have made him a slave all his days:

[but] God meant it unto good; he designed good should come by it, and he brought good out of it: this shows that this action, which was sinful in itself, fell under the decree of God, or was the object of it, and that there was a concourse of providence in it; not that God was the author of sin, which neither his decree about it, nor the concourse of providence with the action as such supposes; he leaving the sinner wholly to his own will in it, and having no concern in the ataxy or disorder of it, but in the issue, through his infinite wisdom, causes it to work for good, as follows:

to bring to pass, as it is this day, to save much people alive; the nation of the Egyptians and the neighbouring nations, as the Canaanites and others, and particularly his father's family: thus the sin of the Jews in crucifying Christ, which, notwithstanding the determinate counsel of God, they most freely performed, was what wrought about the greatest good, the salvation of men.

Barnes' Notes on the Bible

- The Burial of Jacob

10. אטד 'āṭâd Atad, “the buck-thorn.”

11. מצרים אבל 'ābêl-mı̂tsrayı̂m, Abel-Mitsraim, “mourning of Mizraim,” or meadow of Mizraim.

This chapter records the burial of Jacob and the death of Joseph, and so completes the history of the chosen family, and the third bible for the instruction of man.

Genesis 50:1-3

After the natural outburst of sorrow for his deceased parent, Joseph gave orders to embalm the body, according to the custom of Egypt. “His servants, the physicians.” As the grand vizier of Egypt, he has physicians in his retinue. The classes and functions of the physicians in Egypt may be learned from Herodotus (ii. 81-86). There were special physicians for each disease; and the embalmers formed a class by themselves. “Forty days” were employed in the process of embalming; “seventy days,” including the forty, were devoted to mourning for the dead. Herodotus mentions this number as the period of embalming. Diodorus (i. 91) assigns upwards of thirty days to the process. It is probable that the actual process was continued for forty days, and that the body lay in natron for the remaining thirty days of mourning. See Hengstenberg’s B. B. Mos. u. Aeg., and Rawlinson’s Herodotus.

Genesis 50:4-6

Joseph, by means of Pharaoh’s courtiers, not in person, because he was a mourner, applies for leave to bury his father in the land of Kenaan, according to his oath. This leave is freely and fully allowed.

Genesis 50:7-14

The funeral procession is now described. “All the servants of Pharaoh.” The highest honor is conferred on Jacob for Joseph’s sake. “The elders of Pharaoh, and all the elders of the land of Mizraim.” The court and state officials are here separately specified. “All the house.” Not only the heads, but all the sons and servants that are able to go. Chariots and horsemen accompany them as a guard on the way. “The threshing-floor of Atari, or of the buck-thorn.” This is said to be beyond Jordan. Deterred, probably, by some difficulty in the direct route, they seem to have gone round by the east side of the Salt Sea. “A mourning of seven days.” This is a last sad farewell to the departed patriarch. Abel-Mizraim. This name, like many in the East, has a double meaning. The word Abel no doubt at first meant mourning, though the name would be used by many, ignorant of its origin, in the sense of a meadow. “His sons carried him.” The main body of the procession seems to have halted beyond the Jordan, and awaited the return of the immediate relatives, who conveyed the body to its last resting-place. The whole company then returned together to Egypt.

Genesis 50:15-21

His brethren supplicate Joseph for forgiveness. “They sent unto Joseph,” commissioned one of their number to speak to him. now that our common father has given us this command. “And Joseph wept” at the distress and doubt of his brothers. He no doubt summons them before him, when they fall down before him entreating his forgiveness. Joseph removes their fears. “Am I in God’s stead?” that I should take the law into my own hands, and take revenge. God has already judged them, and moreover turned their sinful deed into a blessing. He assures them of his brotherly kindness toward them.

Genesis 50:22-26

The biography of Joseph is now completed. “The children of the third generation” - the grandsons of grandsons in the line of Ephraim. We have here an explicit proof that an interval of about twenty years between the births of the father and that of his first-born was not unusual during the lifetime of Joseph. “And Joseph took an oath.” He thus expressed his unwavering confidence in the return of the sons of Israel to the land of promise. “God will surely visit.” He was embalmed and put in a coffin, and so kept by his descendants, as was not unusual in Egypt. And on the return of the sons of Israel from Egypt they kept their oath to Joseph Exodus 13:19, and buried his bones in Shekem Joshua 24:32.

The sacred writer here takes leave of the chosen family, and closes the bible of the sons of Israel. It is truly a wonderful book. It lifts the veil of mystery that hangs over the present condition of the human race. It records the origin and fall of man, and thus explains the co-existence of moral evil and a moral sense, and the hereditary memory of God and judgment in the soul of man. It records the cause and mode of the confusion of tongues, and thus explains the concomitance of the unity of the race and the specific diversity of mode or form in human speech. It records the call of Abraham, and thus accounts for the preservation of the knowledge of God and his mercy in one section of the human race, and the corruption or loss of it in all the rest. We need scarcely remark that the six days’ creation accounts for the present state of nature. It thus solves the fundamental questions of physics, ethics, philology, and theology for the race of Adam. It notes the primitive relation of man to God, and marks the three great stages of human development that came in with Adam, Noah, and Abraham. It points out the three forms of sin that usher in these stages - the fall of Adam, the intermarriage of the sons of God with the daughters of men, and the building of the tower of Babel. It gradually unfolds the purpose and method of grace to the returning penitent through a Deliverer who is successively announced as the seed of the woman, of Shem, of Abraham, Isaac, Jacob, and Judah. This is the second Adam, who, when the covenant of works was about to fall to the ground through the failure of the first Adam, undertook to uphold it by fulfilling all its conditions on behalf of those who are the objects of the divine grace.

Hence, the Lord establishes his covenant successively with Adam, Noah, and Abraham; with Adam after the fall tacitly, with Noah expressly, and with both generally as the representatives of the race descending from them; with Abraham especially and instrumentally as the channel through which the blessings of salvation might be at length extended to all the families of the earth. So much of this plan of mercy is revealed from time to time to the human race as comports with the progress they have made in the education of the intellectual, moral, and active faculties. This only authentic epitome of primeval history is worthy of the constant study of intelligent and responsible man.