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Alkitab Terjemahan Baru
Kejadian 50:1
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- CondensedParallel Translations
Lalu Yusuf merebahkan dirinya mendekap muka ayahnya serta menangisi dan mencium dia.
Maka Yusufpun rebahlah pada muka bapanya serta menangislah akan dia dan diciumnyalah akan dia.
Bible Verse Review
from Treasury of Scripure Knowledge
fell: Genesis 46:4, Deuteronomy 6:7, Deuteronomy 6:8, Ephesians 6:4
wept: Genesis 23:2, 2 Kings 13:14, Mark 5:38, Mark 5:39, John 11:35-38, Acts 8:2, 1 Thessalonians 4:13
Reciprocal: Genesis 46:19 - Joseph
Gill's Notes on the Bible
And Joseph fell upon his father's face,.... Laid his own face to the cold face and pale cheeks of his dead father, out of his tender affection for him, and grief at parting with him; this shows that Joseph had been present from the time his father sent for him, and all the while he had been blessing the tribes, and giving orders about his funeral:
and wept upon him; which to do for and over the dead is neither unlawful nor unbecoming, provided it is not carried to excess, as the instances of David, Christ, and others show:
and kissed him; taking his farewell of him, as friends used to do, when parting and going a long journey, as death is. This was practised by Heathens, who had a notion that the soul went out of the body by the mouth, and they in this way received it into themselves: so Augustus Caesar died in the kisses of Livia, and Drusius in the embraces and kisses of Caesar w. Joseph no doubt at this time closed the eyes of his father also, as it is said he should, and as was usual; see
Genesis 46:4.
w Vid. Kirchman. de Funer. Rom. l. 1. c. 5.
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
CHAPTER L
Joseph bewails the death of his father, and commands the
physicians to embalm him, 1, 2.
The Egyptians mourn for him seventy days, 3.
Joseph begs permission from Pharaoh to accompany his father's
corpse to Canaan, 4, 5.
Pharaoh consents, 6.
Pharaoh's domestics and elders, the elders of Egypt, Joseph and
his brethren, with chariots, horsemen, c., form the funeral
procession, 7-9.
They come to the threshing-floor of Atad, and mourn there
seven days, 10.
The Canaanites call the place Abel-Mizraim, 11.
They bury Jacob in the cove of Machpelah, 12, 13.
Joseph returns to Egypt, 14.
His brethren, fearing his displeasure, send messengers to him to
entreat his forgiveness of past wrongs, 15-17.
They follow, and prostrate themselves before him, and offer to be
his servants, 18.
Joseph receives them affectionately, and assures them and theirs
of his care and protection, 19-21.
Joseph and his brethren dwell in Egypt, and he sees the third
generation of his children, 22, 23.
Being about to die, he prophecies the return of the children of
Israel from Egypt, 24,
and causes them to swear that they will carry his bones to Canaan, 25.
Joseph dies, aged one hundred and ten years is embalmed, and put
in a coffin in Egypt, 26.
NOTES ON CHAP. L
Verse Genesis 50:1. Joseph fell upon his father's face — Though this act appears to be suspended by the unnatural division of this verse from the preceding chapter, yet we may rest assured it was the immediate consequence of Jacob's death.
