the Third Week after Easter
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Updated Bible Version
Genesis 50:14
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Yosef returned into Mitzrayim - he, and his brothers, and all that went up with him to bury his father, after he had buried his father.
And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father.
And after burying his father, Joseph returned to Egypt, he and his brothers and all who had gone up with him to bury his father.
After Joseph buried his father, he returned to Egypt, along with his brothers and everyone who had gone with him to bury his father.
After he buried his father, Joseph returned to Egypt, along with his brothers and all who had accompanied him to bury his father.
After he had buried his father, Joseph returned to Egypt, he and his brothers, and all who had gone up with him.
And after he had buried his father, Joseph returned to Egypt, he and his brothers, and all who had gone up with him to bury his father.
Then Ioseph returned into Egypt, he and his brethren, and al that went vp with him to bury his father, after that he had buried his father.
After he had buried his father, Joseph returned to Egypt, he and his brothers, and all who had gone up with him to bury his father.
After the funeral, Joseph, his brothers, and everyone else returned to Egypt.
Then, after burying his father, Yosef returned to Egypt, he, his brothers and all who had gone up with him to bury his father.
And, after he had buried his father, Joseph returned to Egypt, he and his brethren, and all that had gone up with him to bury his father.
After Joseph buried his father, he and everyone in the group with him went back to Egypt.
After he had buried his father, Joseph returned to Egypt with his brothers and all who had gone up with him to bury his father.
And Joseph returned to Egypt, he and his brothers, and all who went up with him to bury his father, after he had buried his father.
After Joseph had buried his father, he returned to Egypt with his brothers and all who had gone with him for the funeral.
After Joseph buried his father, he returned to Egypt with his brothers and all who had gone with him to bury his father.
And after he buried his father, Joseph returned to Egypt, he and his brothers, and all those going up with him to bury his father.
So Ioseph toke his iourney agayne in to Egipte with his brethren, and with all those that wente vp with him to burye his father, whan they had buried him.
And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father.
And when his father had been put to rest, Joseph and his brothers and all who had gone with him, went back to Egypt.
And Ioseph returned into Egypt agayne, he and his brethren, and all that went vp with hym to bury his father, assoone as he had buryed hym.
And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father.
And Ioseph returned into Egypt, he and his brethren, and all that went vp with him, to bury his father, after he had buried his father.
And Joseph returned to Egypt, he and his brethren, and those that had gone up with him to bury his father.
And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father.
After Joseph had buried his father, he returned to Egypt with his brothers and all who had gone with him to bury his father.
And Joseph turnede ayen in to Egipt with hise britheren and al the felouschipe, whanne the fadir was biried.
And Joseph turneth back to Egypt, he and his brethren, and all who are going up with him to bury his father, after his burying his father.
And Joseph returned to Egypt, he and his brethren, and all that went up with him to bury his father, after he had buried his father.
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.
And after he had buried his father, Joseph returned to Egypt, he and his brothers and all who went up with him to bury his father.
After burying Jacob, Joseph returned to Egypt with his brothers and all who had accompanied him to his father's burial.
After he had buried his father, Joseph returned to Egypt with his brothers and all who had gone with him to bury his father.
After he had buried his father, Joseph returned to Egypt with his brothers and all who had gone up with him to bury his father.
Then Joseph returned to Egypt he and his brethren and all who had been up with him to bury his father, - after he had buried his father.
And Joseph returned into Egypt with his brethren, and all that were in his company, after he had buried his father.
After he had buried his father, Joseph returned to Egypt with his brothers and all who had gone up with him to bury his father.
After burying his father, Joseph went back to Egypt. All his brothers who had come with him to bury his father returned with him. After the funeral, Joseph's brothers talked among themselves: "What if Joseph is carrying a grudge and decides to pay us back for all the wrong we did him?"
After he had buried his father, Joseph returned to Egypt, he and his brothers, and all who had gone up with him to bury his father.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Gill's Notes on the Bible
And Joseph returned into Egypt,.... As he promised he would,
Genesis 50:5
he and his brethren; the eleven sons of Jacob; for though they had not made the same promise, nor Joseph for them, yet they returned, having left their little ones, flocks and herds, in Egypt:
and all that went up with him to bury his father; the elders and great men of the land of Egypt, with their attendants:
after he had buried his father; in the land of Canaan, which, though given to the seed of Jacob, the time was not come for them to possess it, nor the time of their departure out of Egypt thither, which was to be a good while hence, and after another manner.
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.
