the Week of Proper 12 / Ordinary 17
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Bahasa Indonesia Sehari-hari
Kejadian 50:11
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
Ketika penduduk negeri itu, orang-orang Kanaan, melihat perkabungan di Goren-Haatad itu, berkatalah mereka: "Inilah perkabungan orang Mesir yang amat riuh." Itulah sebabnya tempat itu dinamai Abel-Mizraim, yang letaknya di seberang Yordan.
Demi dilihat orang Kanaan, yang mendiami tanah itu, akan perkabungan di halaman Atad itu, kata mereka itu: Bahwa inilah suatu perkabungan orang Mesir yang amat besar adanya. Sebab itu disebut orang nama tempat itu Abel-Mizraim, yang di seberang Yarden.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the Canaanites: Genesis 10:15-19, Genesis 13:7, Genesis 24:6, Genesis 34:30
Abelmizraim: i.e. The mourning of the Egyptians, 1 Samuel 6:18
beyond Jordan: Genesis 50:10, Deuteronomy 3:25, Deuteronomy 3:27, Deuteronomy 11:30
Reciprocal: Genesis 27:41 - The days Exodus 2:19 - an Egyptian 1 Samuel 25:1 - lamented 2 Samuel 1:17 - lamented 2 Chronicles 32:33 - did him Acts 8:2 - made
Cross-References
And there fell a stryfe betwene the heardmen of Abrams cattell, and the heardmen of Lottes cattell: Moreouer, the Chanaanites, and Pherisites dwelled at that tyme in the lande.
To whom Abraham aunswered: beware that thou bring not my sonne thyther agayne.
But Iacob sayde to Simeon & Leui: ye haue troubled me, and made me to be abhorred of the inhabitours of the land of the Chanaanite and the Pherezite: and I beyng fewe in number, they shall gather the selues together against me, and slay me, and so shall I and my house be destroyed.
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 when Iosephes brethren sawe that their father was dead, they saide: Ioseph may peraduenture hate vs, & rewarde vs againe all the euyll whiche we dyd vnto hym.
To whom Ioseph sayde: Feare not, am I God?
I pray thee let me go ouer, and see the good lande that is beyonde Iordane, that goodly mountayne, & Libanon.
Get thee vp into the top of the hyll, & lift vp thyne eyes westwarde, northwarde, southwarde, and eastwarde, and beholde it with thyne eyes: for thou shalt not go ouer this Iordane.
Are not these mountaynes on the other side Iordane, on that part of the way where the sunne goeth downe, in the lande of the Chanaanites, whiche dwell in the playne ouer against Gilgal besyde the groue of Moreh?
And golden myce, accordyng to the number of al the cities of the Philistines [belongyng] to the fyue lordes, both of walled townes, and of townes vnwalled, euen vnto the great [stone] of Abel, whereon they set downe the arke of the Lorde vnto this day, in the fielde of Iehosua the Bethsamite.
Gill's Notes on the Bible
And when the inhabitants of the land, the Canaanites,.... Who were at this time in the possession of the country where the threshingfloor of Atad was: when they
saw the mourning in the floor of Atad; for so large a company of people, and such a grand funeral procession, brought multitudes from all the neighbouring parts to see the sight; and when they observed the lamentation that was made, saw their mournful gestures and actions, and heard their doleful moan:
they said, this is a grievous mourning to the Egyptians; they concluded they must have lost some great man, to make such a lamentation for him:
wherefore the name of it was called Abelmizraim, which is beyond Jordan; they changed the name of the place, and gave it another upon this occasion, which signifies the mourning of Egypt or of the Egyptians, they being the principal persons that used the outward and more affecting tokens of mourning; though the whole company might be taken for Egyptians by the Canaanites, because they came out of Egypt.
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.
