the Third Week after Easter
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Updated Bible Version
Genesis 50:10
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They came to the threshing floor of Atad, which is beyond the Yarden, and there they lamented with a very great and sore lamentation. He mourned for his father seven days.
And they came to the threshingfloor of Atad, which is beyond Jordan, and there they mourned with a great and very sore lamentation: and he made a mourning for his father seven days.
When they came to the threshing floor of Atad, which was beyond the Jordan, they lamented there with a very great and sorrowful wailing. And he made a mourning ceremony for his father seven days.
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.
When they came to the threshing floor of Atad on the other side of the Jordan, they mourned there with very great and bitter sorrow. There Joseph observed a seven day period of mourning for his father.
When they came to the threshing floor of Atad, which is beyond the Jordan, they mourned there with a great lamentation (expressions of mourning for the deceased) and [extreme demonstrations of] sorrow [according to Egyptian custom]; and Joseph observed a seven-day mourning for his father.
When they came to the threshing floor of Atad, which is beyond the Jordan, they mourned there with a very great and sorrowful lamentation; and he observed seven days of mourning for his father.
And they came to Goren Atad, which is beyond Iorden, and there they made a great and exceeding sore lamentation: and he mourned for his father seuen dayes.
And they came to the threshing floor of Atad, which is beyond the Jordan, and they lamented there with a very great and immense lamentation; and he observed seven days of mourning for his father.
After crossing the Jordan River and reaching Atad's threshing place, Joseph had everyone mourn and weep seven days for his father.
When they arrived at the threshing-floor in Atad, beyond the Yarden, they raised a loud and bitter lamentation, mourning for his father seven days.
And they came to the threshing-floor of Atad, which is beyond the Jordan; and there they lamented with a great and very grievous lamentation; and he made a mourning for his father of seven days.
They went to Goren Atad, east of the Jordan River. There they had a long funeral service for Israel, which continued for seven days.
When they came to the threshing floor of Atad, which is beyond the Jordan, they lamented there with a very great and grievous lamentation, and he made a mourning for his father seven days.
And they came to the threshing floor of Atar, which is beyond the Jordan, and there they mourned with a great and very sore lamentation; and Joseph made a mourning for his father seven days.
When they came to the threshing place at Atad east of the Jordan, they mourned loudly for a long time, and Joseph performed mourning ceremonies for seven days.
When they reached the threshing floor of Atad, which is across the Jordan, they lamented and wept loudly, and Joseph mourned seven days for his father.
And they came as far as the threshing floor of thorns, which is on the other side of the Jordan. And they mourned there with a great and very heavy mourning. And he made a lamentation for his father seven days.
Now whan these came to the playne of Atad yt lyeth beyonde Iordane, they made there a very greate and bytter lamentacion, & he mourned for his father seue dayes.
And they came to the threshing-floor of Atad, which is beyond the Jordan, and there they lamented with a very great and sore lamentation: and he made a mourning for his father seven days.
And they came to the grain-floor of Atad on the other side of Jordan, and there they gave the last honours to Jacob, with great and bitter sorrow, weeping for their father for seven days.
And they came to the corne floore of Atad, which is beyonde Iordane, and there they made a great and exceedyng sore lamentation: and he mourned for his father seuen dayes.
And they came to the threshing-floor of Atad, which is beyond the Jordan, and there they wailed with a very great and sore wailing; and he made a mourning for his father seven days.
And they came to the threshing floore of Atad, which is beyond Iordan, and there they mourned with a great and very sore lamentation: and he made a mourning for his father seuen dayes.
And they came to the threshing-floor of Atad, which is beyond Jordan; and they bewailed him with a great and very sore lamentation; and he made a mourning for his father seven days.
And they came to the threshing-floor of Atad, which is beyond Jordan, and there they lamented with a very great and sore lamentation: and he made a mourning for his father seven days.
When they reached the threshing floor of Atad, which is across the Jordan, they lamented and wailed loudly, and Joseph mourned for his father seven days.
And thei camen to the cornfloor of Adad, which is set ouer Jordan, where thei maden the seruice of the deed bodi, with greet weilyng and strong, and fillide seuen daies.
And they come unto the threshing-floor of Atad, which [is] beyond the Jordan, and they lament there, a lamentation great and very grievous; and he maketh for his father a mourning seven days,
And they came to the threshing-floor of Atad, which [is] beyond Jordan, and there they mourned with a great and very sore lamentation: and he made a mourning for his father seven days.
They came to the threshing floor of Atad, which is beyond the Jordan, and there they lamented with a very great and sore lamentation. He mourned for his father seven days.
Then they came to the threshing floor of Atad, which is beyond the Jordan, and they mourned there with a great and very solemn lamentation. He observed seven days of mourning for his father.
When they arrived at the threshing floor of Atad, near the Jordan River, they held a very great and solemn memorial service, with a seven-day period of mourning for Joseph's father.
They came to the grain-floor of Atad on the other side of the Jordan. There they cried with much sorrow. Joseph cried in sorrow for his father for seven days.
When they came to the threshing floor of Atad, which is beyond the Jordan, they held there a very great and sorrowful lamentation; and he observed a time of mourning for his father seven days.
And they came in, as far as the threshing-floor of the Buckthorn, which is beyond the Jordan, then wailed they there - an exceeding great and grievous walling, - and he made for his father a mourning, of seven days.
And they came to the threshing floor of Atad, which is situated beyond the Jordan: where celebrating the exequies with a great and vehement lamentation, they spent full seven days.
When they came to the threshing floor of Atad, which is beyond the Jordan, they lamented there with a very great and sorrowful lamentation; and he made a mourning for his father seven days.
Arriving at the Atad Threshing Floor just across the Jordan River, they stopped for a period of mourning, letting their grief out in loud and lengthy lament. For seven days, Joseph engaged in these funeral rites for his father.
When they came to the threshing floor of Atad, which is beyond the Jordan, they lamented there with a very great and sorrowful lamentation; and he observed seven days mourning for his father.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the threshingfloor: This place was situated, according to Jerome, between the Jordan and the city of Jericho, two miles from the former, and three from the latter, where Bethagla was afterwards built. Procopius of Gaza states the same. As aataad signifies thorns, the place might have been remarkable for their production; though all the versions except the Arabic consider it as a proper name. As Moses wrote or revised his history on the east side of Jordan, the term beyond Jordan, in his five books, means westward of Jordan; but in other parts of Scripture it generally means eastward.
beyond: Genesis 50:11, Deuteronomy 1:1
seven days: Genesis 50:4, Numbers 19:11, Deuteronomy 34:8, 1 Samuel 31:13, 2 Samuel 1:17, Job 2:13, Acts 8:2
Reciprocal: Genesis 23:2 - mourn Genesis 27:41 - The days Joshua 15:6 - Bethhogla 1 Samuel 1:10 - wept sore 1 Chronicles 10:12 - fasted 2 Chronicles 32:33 - did him Ezekiel 3:15 - sat
Cross-References
And when the days of weeping for him were past, Joseph spoke to the house of Pharaoh, saying, If now I have found favor in your eyes, speak, I pray you, in the ears of Pharaoh, saying,
And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, This is a grievous mourning to the Egyptians: therefore the name of it was called Abel-mizraim, which is beyond the Jordan.
He that touches any dead body of man shall be unclean seven days:
These are the words which Moses spoke to all Israel beyond the Jordan in the wilderness, in the Arabah across from Suph, between Paran, and Tophel, and Laban, and Hazeroth, and Di-zahab.
And the sons of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping in the mourning for Moses had ended.
And they took their bones, and buried them under the tamarisk-tree in Jabesh, and fasted seven days.
And David lamented with this lamentation over Saul and over Jonathan his son.
So they sat down with him on the ground seven days and seven nights, and none spoke a word to him: for they saw that his grief was very great.
And devout men buried Stephen, and made great lamentation over him.
Gill's Notes on the Bible
And they came to the threshingfloor of Atad,.... Which was either the name of a man the owner of it, or of a place so called from the thorns and brambles which grew here, and with which the threshingfloor was surrounded, as Jarchi says, see Judges 9:14 and it was usual to make a hedge of thorns round about a threshingfloor o, that it might be preserved; mention is made in the Talmud p of the wilderness of Atad, perhaps so called from the thorns and brambles in it: Jerom says q it was three miles from Jericho and two from Jordan, and was in his time called Bethagla, the place of a circuit, because there they went about after the manner of mourners at the funeral of Jacob. This, according to some r, was two hundred and forty miles from On, where Joseph was supposed to live, sixteen from Jerusalem, and forty from Hebron, where Jacob was buried: nay, Austin s says it was above fifty miles from that place, as affirmed by those who well knew those parts:
which is beyond Jordan; as it was to those that came out of Egypt:
and there they mourned with a great and very sore lamentation; being now entered into the country where the corpse was to be interred; and perhaps they might choose to stop here and express tokens of mourning, that the inhabitants might be apprised of their design in coming, which was not to invade them and make war upon them, only to bury their dead: this mourning seems to be made chiefly by the Egyptians, which was done in an external way, and it may be by persons brought with them for that purpose; since both the name of the place after given was from their mourning there, and the mourning of Joseph is next observed as distinct from theirs:
and he made a mourning for his father seven days; which was the time of mourning, afterwards observed by the Jews, see 1 Samuel 31:13, this Joseph ordered and observed after he had buried his father, as Aben Ezra says, is affirmed by their ancient Rabbins, and perhaps might be at this same place upon their return.
o T. Bab. Sotah, fol. 13. 1. & Gloss. in ib. Aruch in voc. גרן fol. 39. 4. p T. Hieros. Nedarim, fol. 40. 1. q De locis Heb. fol. 87. G. r Bunting's Travels, p. 79, 80. s Quaest. is Gen. l. 1. p. 54. "inter opera ejus", tom. 4.
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.
Clarke's Notes on the Bible
Verse Genesis 50:10. The threshing-floor of Atad — As אטד atad signifies a bramble or thorn, it has been understood by the Arabic, not as a man's name, but as the name of a place; but all the other versions and the Targums consider it as the name of a man. Threshing-floors were always in a field, in the open air; and Atad was probably what we would call a great farmer or chief of some clan or tribe in that place. Jerome supposed the place to have been about two leagues from Jericho; but we have no certain information on this point. The funeral procession stopped here, probably as affording pasturage to their cattle while they observed the seven days' mourning which terminated the funeral solemnities, after which nothing remained but the interment of the corpse. The mourning of the ancient Hebrews was usually of seven days' continuance, Numbers 19:19; 1 Samuel 31:13; though on certain occasions it was extended to thirty days, Numbers 20:29; Deuteronomy 21:13; Deuteronomy 34:8, but never longer. The seventy days' mourning mentioned above was that of the Egyptians, and was rendered necessary by the long process of embalming, which obliged them to keep the body out of the grave for seventy days, as we learn both from Herodotus and Diodorus. Seven days by the order of God a man was to mourn for his dead, because during that time he was considered as unclean; but when those were finished he was to purify himself, and consider the mourning as ended; Numbers 19:11; Numbers 19:19. Thus God gave seven days, in some cases thirty, to mourn in: man, ever in his own estimation wiser than the word of God, has added eleven whole months to the term, which nature itself pronounces to be absurd, because it is incapable of supporting grief for such a time; and thus mourning is now, except in the first seven or thirty days, a mere solemn ill-conducted FARCE, a grave mimicry, a vain show, that convicts itself of its own hypocrisy. Who will rise up on the side of God and common sense, and restore becoming sorrow on the death of a relative to decency of garb and moderation in its continuance? Suppose the near relatives of the deceased were to be allowed seven days of seclusion from society, for the purpose of meditating on death and eternity, and after this to appear in a mourning habit for thirty days; every important end would be accomplished, and hypocrisy, the too common attendant of man, be banished, especially from that part of his life in which deep sincerity is not less becoming than in the most solemn act of his religious intercourse with God.
In a kind of politico-religious institution formed by his late majesty Ferdinand IV., king of Naples and the Sicilies, I find the following rational institute relative to this point: "There shall be no mourning among you but only on the death of a father, mother, husband, or wife. To render to these the last duties of affection, children, wives, and husbands only shall be permitted to wear a sign or emblem of grief: a man may wear a crape tied round his right arm; a woman, a black handkerchief around her neck; and this in both cases for only two months at the most." Is there a purpose which religion, reason, or decency can demand that would not be answered by such external mourning as this? Only such relatives as the above, brothers and sisters being included, can mourn; all others make only a part of the dumb hypocritical show.
