创世记 50:9

Chinese NCV (Simplified)

又有車輛和馬兵與他一同上去，成了一大隊行列。

Parallel Translations

Chinese Union (Simplified)
又 有 车 辆 马 兵 ， 和 他 一 同 上 去 ； 那 一 帮 人 甚 多 。

Contextual Overview

⁷ So Joseph went to bury his father. All the king's officers, the elders of his court, and all the elders of Egypt went with Joseph. 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. ⁹ They went with Joseph in chariots and on horses. It was a very large group. ¹⁰ When they came to the threshing floor of Atad, near the Jordan River, they cried loudly and bitterly for his father. Joseph's time of sorrow continued for seven days. ¹¹ The people that lived in Canaan saw the sadness at the threshing floor of Atad and said, "Those Egyptians are showing great sorrow!" So now that place is named Sorrow of the Egyptians. ¹² So Jacob's sons did as their father commanded. 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. ¹⁴ After Joseph buried his father, he returned to Egypt, along with his brothers and everyone who had gone with him to bury his father.

Bible Verse Review
  from Treasury of Scripure Knowledge

chariots: Genesis 41:43, Genesis 46:29, Exodus 14:7, Exodus 14:17, Exodus 14:28, 2 Kings 18:24, Song of Solomon 1:9, Acts 8:2

Cross-References

Genesis 41:43
The king had Joseph ride in the second royal chariot, and people walked ahead of his chariot calling, "Bow down!" By doing these things, the king put Joseph in charge of all of Egypt.

Genesis 46:29
Joseph prepared his chariot and went to meet his father Israel in Goshen. As soon as Joseph saw his father, he hugged him, and cried there for a long time.

Exodus 14:7
He took six hundred of his best chariots, together with all the other chariots of Egypt, each with an officer in it.

Exodus 14:17
I will make the Egyptians stubborn so they will chase the Israelites, but I will be honored when I defeat the king and all of his chariot drivers and chariots.

Exodus 14:28
The water returned, covering the chariots, chariot drivers, and all the king's army that had followed the Israelites into the sea. Not one of them survived.

2 Kings 18:24
You cannot defeat one of my master's least important officers, so why do you depend on Egypt to give you chariots and horsemen?

Song of Solomon 1:9
My darling, you are like a mare among the king's stallions.

Acts 8:2
And some religious people buried Stephen and cried loudly for him.

Gill's Notes on the Bible

And there went up with him both chariots and horsemen,.... Which was done both for the sake of honour and grandeur, and for safety and defence, should they be attacked by robbers in the deserts, or opposed by the Canaanites, and be refused the use of the cave of Machpelah, and the right to it disputed:

and it was a very great company; both for quantity and quality; the attendants at this funeral were very numerous, and many of them great personages, and upon the whole was a very honourable company, as the word k signifies, and made a very great figure and grand appearance:

or a very great army l, consisting of chariots and horsemen fit for war; if there should be any occasion for it: and the Jews m pretend that Esau came out with a large army, and met Joseph at the cave of Machpelah, and endeavoured to hinder the burial of Jacob there, where he lost his life, having his head struck off with the sword of Chushim, the son of Dan: some say it was Zepho, the grandson of Esau, with the sons of Esau, that made the disturbance there, on which a battle ensued, in which Joseph was the conqueror, and Zepho was taken captive,

:-, the Jews n give us the order and manner of the above procession thus; first Joseph, next the servants of Pharaoh, or the princes, then the elders of the court of Pharaoh, then all the elders of the land of Egypt, then the whole house of Joseph, next to them the brethren of Joseph, who were followed by their eldest sons, and after them were the chariots, and last of all the horses.

k כבד "honorabilis"; so Abendana. l המחנה "exercitus ille"; Junius & Tremellius, Piscator, Drusius, Schmidt. m T. Bab. Sotah, fol. 13. 1. Targum Jon. in ver. 13. Pirke Eliezer, c. 39. Shalshalet Hakabala, fol. 5. 1. n R. Bechai apud Hottinger. Smegma, c. 8. p. 381.

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.