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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Chapter Outline
The mourning for Jacob. (1–6)
His funeral. (7–14)
Joseph's brethren crave his pardon, He (15–21)
comforts them. Joseph's direction concerning his bones, (22–26)
His death.

Here is, I. The preparation for Jacob's funeral, ver. 1-6. II. The funeral itself, ver. 7-14. III. The settling of a good understanding between Joseph and his brethren after the death of Jacob, ver. 15-21. IV. The age and death of Joseph, ver. 22-26. Thus the book of Genesis, which began with the origin of light a3nd life, ends with nothing but death and darkness; so sad a change has sin made.
Adam Clarke: Commentary on the Bible - 1831
Joseph bewails the death of his father, and commands the physicians to embalm him, Gen 50:1, Gen 50:2. The Egyptians mourn for him seventy days, Gen 50:3. Joseph begs permission from Pharaoh to accompany his father's corpse to Canaan, Gen 50:4, Gen 50:5. Pharaoh consents, Gen 50:6. Pharaoh's domestics and elders, the elders of Egypt, Joseph and his brethren, with chariots, horsemen, etc., form the funeral procession, Gen 50:7-9. They come to the threshing-floor of Atad, and mourn there seven days, Gen 50:10. The Canaanites call the place Abel-Mizraim, Gen 50:11. They bury Jacob in the cove of Machpelah, Gen 50:12, Gen 50:13. Joseph returns to Egypt, Gen 50:14. His brethren, fearing his displeasure, send messengers to him to entreat his forgiveness of past wrongs, Gen 50:15-17. They follow, and prostrate themselves before him, and offer to be his servants, Gen 50:18. Joseph receives them affectionately, and assures them and theirs of his care and protection, Gen 50:19-21. Joseph and his brethren dwell in Egypt, and he sees the third generation of his children, Gen 50:22, Gen 50:23. Being about to die, he prophecies the return of the children of Israel from Egypt, Gen 50:24, and causes them to swear that they will carry his bones to Canaan, Gen 50:25. Joseph dies, aged one hundred and ten years; is embalmed, and put in a coffin in Egypt, Gen 50:26.
Albert Barnes: Notes on the Bible - 1834
- The Burial of Jacob
10. אטד 'ā ṭ â d Atad, "the buck-thorn."
11. מצרים אבל 'ā bê l-mı̂ tsrayı̂ m, 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gen 50:1, The mourning for Jacob; Gen 50:4, Joseph gets leave of Pharaoh to go to bury him; Gen 50:7, The funeral; Gen 50:15, Joseph comforts his brethren, who crave his pardon; Gen 50:22, His age; Gen 50:23, He sees the third generation of his sons; Gen 50:24, He prophesies unto his brethren of their return; Gen 50:25, He takes an oath of them concerning his bones; Gen 50:26, He dies, and is put into a coffin.
John Gill
INTRODUCTION TO GENESIS 50
This chapter contains a short account of what happened from the death of Jacob to the death of Joseph, and is chiefly concerned with the funeral of Jacob; it first gives an account how Joseph was affected with his father's death, of his orders to the physicians to embalm him, and of the time of their embalming him, and of the Egyptians mourning for him, Gen 50:1, next of his request to Pharaoh to give him leave to go and bury his father in Canaan, and his grant of it, Gen 50:4 and then of the grand funeral procession thither, the mourning made for Jacob, and his interment according to his orders, Gen 50:7 upon the return of Joseph and his brethren to Egypt, they fearing his resentment of their former usage of him, entreat him to forgive them; which they said they did at the direction of their father, to which Joseph readily agreed, and comforted them, and spoke kindly to them, and bid them not fear any hurt from him, for whatever were their intention, God meant it, and had overruled it for good, Gen 50:14 and the chapter is concluded with an account of Joseph's age and death, and of his posterity he saw before his death, and of the charge he gave to his brethren to carry his bones with them, when they should depart from Egypt, Gen 50:22.
50:150:1: Եւ անկեալ Յովսեփայ ՚ի վերայ երեսաց հօր իւրոյ ելա՛ց զնա, եւ համբուրեաց զնա[491]։ [491] Այլք. Եւ անկեալ Յովսէփ ՚ի վերայ եր՛՛։
1 Յովսէփն ընկնելով իր հօր երեսին՝ լաց եղաւ նրա վրայ եւ համբուրեց նրան:
50 Յովսէփ իր հօրը երեսին վրայ ինկաւ ու լացաւ եւ համբուրեց զանիկա։
Եւ անկեալ Յովսէփ ի վերայ երեսաց հօր իւրոյ ելաց զնա, եւ համբուրեաց զնա:

50:1: Եւ անկեալ Յովսեփայ ՚ի վերայ երեսաց հօր իւրոյ ելա՛ց զնա, եւ համբուրեաց զնա[491]։
[491] Այլք. Եւ անկեալ Յովսէփ ՚ի վերայ եր՛՛։
1 Յովսէփն ընկնելով իր հօր երեսին՝ լաց եղաւ նրա վրայ եւ համբուրեց նրան:
50 Յովսէփ իր հօրը երեսին վրայ ինկաւ ու լացաւ եւ համբուրեց զանիկա։
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50:11: Иосиф пал на лице отца своего, и плакал над ним, и целовал его.
50:1 καὶ και and; even ἐπιπεσὼν επιπιπτω fall on / upon Ιωσηφ ιωσηφ Iōsēph; Iosif ἐπὶ επι in; on τὸ ο the πρόσωπον προσωπον face; ahead of τοῦ ο the πατρὸς πατηρ father αὐτοῦ αυτος he; him ἔκλαυσεν κλαιω weep; cry ἐπ᾿ επι in; on αὐτὸν αυτος he; him καὶ και and; even ἐφίλησεν φιλεω like; fond of αὐτόν αυτος he; him
50:1 וַ wa וְ and יִּפֹּ֥ל yyippˌōl נפל fall יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph עַל־ ʕal- עַל upon פְּנֵ֣י pᵊnˈê פָּנֶה face אָבִ֑יו ʔāvˈiʸw אָב father וַ wa וְ and יֵּ֥בְךְּ yyˌēvk בכה weep עָלָ֖יו ʕālˌāʸw עַל upon וַ wa וְ and יִּשַּׁק־ yyiššaq- נשׁק kiss לֹֽו׃ lˈô לְ to
50:1. quod cernens Ioseph ruit super faciem patris flens et deosculans eumAnd when Joseph saw this, he fell upon his father's face, weeping and kissing him.
1. And Joseph fell upon his father’s face, and wept upon him, and kissed him.
50:1. Joseph, realizing this, fell upon his father’s face, weeping and kissing him.
50:1. And Joseph fell upon his father’s face, and wept upon him, and kissed him.
And Joseph fell upon his father' s face, and wept upon him, and kissed him:

1: Иосиф пал на лице отца своего, и плакал над ним, и целовал его.
50:1
καὶ και and; even
ἐπιπεσὼν επιπιπτω fall on / upon
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐπὶ επι in; on
τὸ ο the
πρόσωπον προσωπον face; ahead of
τοῦ ο the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
ἔκλαυσεν κλαιω weep; cry
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
καὶ και and; even
ἐφίλησεν φιλεω like; fond of
αὐτόν αυτος he; him
50:1
וַ wa וְ and
יִּפֹּ֥ל yyippˌōl נפל fall
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
עַל־ ʕal- עַל upon
פְּנֵ֣י pᵊnˈê פָּנֶה face
אָבִ֑יו ʔāvˈiʸw אָב father
וַ wa וְ and
יֵּ֥בְךְּ yyˌēvk בכה weep
עָלָ֖יו ʕālˌāʸw עַל upon
וַ wa וְ and
יִּשַּׁק־ yyiššaq- נשׁק kiss
לֹֽו׃ lˈô לְ to
50:1. quod cernens Ioseph ruit super faciem patris flens et deosculans eum
And when Joseph saw this, he fell upon his father's face, weeping and kissing him.
50:1. Joseph, realizing this, fell upon his father’s face, weeping and kissing him.
50:1. And Joseph fell upon his father’s face, and wept upon him, and kissed him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Картина оплакивания Иосифом отца невыразимо трогательна. «Видишь ли нежную любовь сына? Видишь ли любовь пламенную» (Иоанн Златоуст, 721).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Burial of Jacob.B. C. 1689.
1 And Joseph fell upon his father's face, and wept upon him, and kissed him. 2 And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel. 3 And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days. 4 And when the days of his mourning were past, Joseph spake unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying, 5 My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again. 6 And Pharaoh said, Go up, and bury thy father, according as he made thee swear.
Joseph is here paying his last respects to his deceased father. 1. With tears and kisses, and all the tender expressions of a filial affection, he takes leave of the deserted body, v. 1. Though Jacob was old and decrepit, and must needs die in the course of nature--though he was poor comparatively, and a constant charge to his son Joseph, yet such an affection he had for a loving father, and so sensible was he of the loss of a prudent, pious, praying father, that he could not part with him without floods of tears. Note, As it is an honour to die lamented, so it is the duty of survivors to lament the death of those who have been useful in their day, though for some time they may have survived their usefulness. The departed soul is out of the reach of our tears and kisses, but with them it is proper to show our respect to the poor body, of which we look for a glorious and joyful resurrection. Thus Joseph showed his faith in God, and love to his father, by kissing his pale and cold lips, and so giving an affectionate farewell. Probably the rest of Jacob's sons did the same, much moved, no doubt, with his dying words. 2. He ordered the body to be embalmed (v. 2), not only because he died in Egypt, and that was the manner of the Egyptians, but because he was to be carried to Canaan, which would be a work of time, and therefore it was necessary the body should be preserved as well as it might be from putrefaction. See how vile our bodies are, when the soul has forsaken them; without a great deal of art, and pains, and care, they will, in a very little time, become noisome. If the body have been dead four days, by that time it is offensive. 3. He observed the ceremony of solemn mourning for him, v. 3. Forty days were taken up in embalming the body, which the Egyptians (they say) had an art of doing so curiously as to preserve the very features of the face unchanged; all this time, and thirty days more, seventy in all, they either confined themselves and sat solitary, or, when they went out, appeared in the habit of close mourners, according to the decent custom of the country. Even the Egyptians, many of them, out of the great respect they had for Joseph (whose good offices done for the king and country were now fresh in remembrance), put themselves into mourning for his father: as with us, when the court goes into mourning, those of the best quality do so too. About ten weeks was the court of Egypt in mourning for Jacob. Note, What they did in state, we should do in sincerity, weep with those that weep, and mourn with those that mourn, as being ourselves also in the body. 4. He asked and obtained leave of Pharaoh to go to Canaan, thither to attend the funeral of his father, v. 4-6. (1.) It was a piece of necessary respect to Pharaoh that he would not go without leave; for we may suppose that, though his charge about the corn was long since over, yet he continued a prime-minister of state, and therefore would not be so long absent from his business without licence. (2.) He observed a decorum, in employing some of the royal family, or some of the officers of the household, to intercede for this licence, either because it was not proper for him in the days of his mourning to come into the presence-chamber, or because he would not presume too much upon his own interest. Note, Modesty is a great ornament to dignity. (3.) He pleaded the obligation his father had laid upon him, by an oath, to bury him in Canaan, v. 5. It was not from pride or humour, but from his regard to an indispensable duty, that he desired it. All nations reckon that oaths must be performed, and the will of the dead must be observed. (4.) He promised to return: I will come again. When we return to our own houses from burying the bodies of our relations, we say, "We have left them behind;" but, if their souls have gone to our heavenly Father's house, we may say with more reason, "They have left us behind." (5.) He obtained leave (v. 6): Go and bury thy father. Pharaoh was willing his business should stand still so long; but the service of Christ is more needful, and therefore he would not allow one that had work to do for him to go first and bury his father; no, Let the dead bury their dead, Matt. viii. 22.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:1: fell: Gen 46:4; Deu 6:7, Deu 6:8; Eph 6:4
wept: Gen 23:2; Kg2 13:14; Mar 5:38, Mar 5:39; Joh 11:35-38; Act 8:2; Th1 4:13
Carl Friedrich Keil and Franz Delitzsch
50:1
Burial of Jacob. - Gen 50:1-3. When Jacob died, Joseph fell upon the face of his beloved father, wept over him, and kissed him. He then gave the body to the physicians to be embalmed, according to the usual custom in Egypt. The physicians are called his servants, because the reference is to the regular physicians in the service of Joseph, the eminent minister of state; and according to Herod. 2, 84, there were special physicians in Egypt for every description of disease, among whom the Taricheuta, who superintended the embalming, were included, as a special but subordinate class. The process of embalming lasted 40 days, and the solemn mourning 70 (Gen 50:3). This is in harmony with the statements of Herodotus and Diodorus when rightly understood (see Hengstenberg, Egypt and the Books of Moses, p. 67ff.).
John Gill
50:1 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 Gen 46:4.
(w) Vid. Kirchman. de Funer. Rom. l. 1. c. 5.
John Wesley
50:1 And Joseph fell upon his father's face and wept upon him, and kissed him - Joseph shewed his faith in God, and love to his father, by kissing his pale and cold lips, and so giving an affectionate farewell. Probably the rest of Jacob's sons did the same, much moved, no doubt, with his dying words.
Robert Jamieson, A. R. Fausset and David Brown
50:1 MOURNING FOR JACOB. (Gen. 50:1-26)
Joseph fell upon his father's face, &c.--On him, as the principal member of the family, devolved the duty of closing the eyes of his venerable parent (compare Gen 46:4) and imprinting the farewell kiss.
50:250:2: Եւ հրաման ետ Յովսէփ ծառայից իւրոց դիազարդաց, պատել զհայրն իւր։
2 Յովսէփը հրամայեց դի զմռսող իր սպասաւորներին զմռսել իր հօրը. զմռսողները զմռսեցին Իսրայէլին:
2 Յովսէփ իր բժիշկ ծառաներուն հրամայեց, որ իր հայրը զմռսեն։ Եւ բժիշկները զմռսեցին Իսրայէլը։
Եւ հրաման ետ Յովսէփ ծառայից իւրոց [663]դիազարդաց պատել զհայրն իւր. եւ պատեցին [664]դիապատիկքն զԻսրայէլ:

50:2: Եւ հրաման ետ Յովսէփ ծառայից իւրոց դիազարդաց, պատել զհայրն իւր։
2 Յովսէփը հրամայեց դի զմռսող իր սպասաւորներին զմռսել իր հօրը. զմռսողները զմռսեցին Իսրայէլին:
2 Յովսէփ իր բժիշկ ծառաներուն հրամայեց, որ իր հայրը զմռսեն։ Եւ բժիշկները զմռսեցին Իսրայէլը։
zohrab-1805▾ eastern-1994▾ western am▾
50:22: И повелел Иосиф слугам своим--врачам, бальзамировать отца его; и врачи набальзамировали Израиля.
50:2 καὶ και and; even προσέταξεν προστασσω ordain; order Ιωσηφ ιωσηφ Iōsēph; Iosif τοῖς ο the παισὶν παις child; boy αὐτοῦ αυτος he; him τοῖς ο the ἐνταφιασταῖς ενταφιαστης bury; embalm τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐνεταφίασαν ενταφιαζω bury; embalm οἱ ο the ἐνταφιασταὶ ενταφιαστης the Ισραηλ ισραηλ.1 Israel
50:2 וַ wa וְ and יְצַ֨ו yᵊṣˌaw צוה command יֹוסֵ֤ף yôsˈēf יֹוסֵף Joseph אֶת־ ʔeṯ- אֵת [object marker] עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רֹ֣פְאִ֔ים rˈōfᵊʔˈîm רפא heal לַ la לְ to חֲנֹ֖ט ḥᵃnˌōṭ חנט embalm אֶת־ ʔeṯ- אֵת [object marker] אָבִ֑יו ʔāvˈiʸw אָב father וַ wa וְ and יַּחַנְט֥וּ yyaḥanṭˌû חנט embalm הָ hā הַ the רֹפְאִ֖ים rōfᵊʔˌîm רפא heal אֶת־ ʔeṯ- אֵת [object marker] יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
50:2. praecepitque servis suis medicis ut aromatibus condirent patremAnd he commanded his servants, the physicians, to embalm his father.
2. And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.
50:2. And he instructed his servant physicians to embalm his father with aromatics.
50:2. And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.
And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel:

2: И повелел Иосиф слугам своим--врачам, бальзамировать отца его; и врачи набальзамировали Израиля.
50:2
καὶ και and; even
προσέταξεν προστασσω ordain; order
Ιωσηφ ιωσηφ Iōsēph; Iosif
τοῖς ο the
παισὶν παις child; boy
αὐτοῦ αυτος he; him
τοῖς ο the
ἐνταφιασταῖς ενταφιαστης bury; embalm
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐνεταφίασαν ενταφιαζω bury; embalm
οἱ ο the
ἐνταφιασταὶ ενταφιαστης the
Ισραηλ ισραηλ.1 Israel
50:2
וַ wa וְ and
יְצַ֨ו yᵊṣˌaw צוה command
יֹוסֵ֤ף yôsˈēf יֹוסֵף Joseph
אֶת־ ʔeṯ- אֵת [object marker]
עֲבָדָיו֙ ʕᵃvāḏāʸw עֶבֶד servant
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רֹ֣פְאִ֔ים rˈōfᵊʔˈîm רפא heal
לַ la לְ to
חֲנֹ֖ט ḥᵃnˌōṭ חנט embalm
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֑יו ʔāvˈiʸw אָב father
וַ wa וְ and
יַּחַנְט֥וּ yyaḥanṭˌû חנט embalm
הָ הַ the
רֹפְאִ֖ים rōfᵊʔˌîm רפא heal
אֶת־ ʔeṯ- אֵת [object marker]
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
50:2. praecepitque servis suis medicis ut aromatibus condirent patrem
And he commanded his servants, the physicians, to embalm his father.
50:2. And he instructed his servant physicians to embalm his father with aromatics.
50:2. And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3: Бальзамирование — этот специфически египетский обычай — совершается над телом Иакова не столько в силу его положительного завещания бальзамировать его, как полагали раввины, сколько — для выражения почтения к нему, как отцу первого сановника Египта, а также для предохранения тела от тления ввиду предстоявшего перевезения его в Ханаан.

Бальзамирование совершают врачи (евр.: ropheim, entafiastai, слав.: погребатели) из числа придворных Иосифа. По Геродоту, подробно описавшему бальзамирование, оно совершалось специалистами, taficeutai, и имело 3: формы, различавшиеся по степени кропотливости работы и дороговизны материалов (первый и самый дорогой способ обходился в талант серебра, 2-й только в 50: мин). Продолжительность операции бальзамирования была, по Диодору Сицилийскому и Геродоту, от 30: до 70: дней; по библейскому рассказу — 40: дней, которые с прибавлением 30: других дней плача (30: дней оплакивали евреи Аарона, Чис 20:29, и Моисея, Втор 34:8), обозначаются, как 70: дней плача над Иаковом.
Adam Clarke: Commentary on the Bible - 1831
50:2: The physicians - רפאים ropheim, the healers, those whose business it was to heal or restore the body from sickness by the administration of proper medicines; and when death took place, to heal or preserve it from dissolution by embalming, and thus give it a sort of immortality or everlasting duration. The original word חנט chanat, which we translate to embalm, has undoubtedly the same meaning with the Arabic hanata, which also signifies to embalm, or to preserve from putrefaction by the application of spices, etc., and hence hantat, an embalmer. The word is used to express the reddening of leather; and probably the ideal meaning may be something analogous to our tanning, which consists in removing the moisture, and closing up the pores so as to render them impervious to wet. This probably is the grand principle in embalming; and whatever effects this, will preserve flesh as perfectly as skin. Who can doubt that a human muscle, undergoing the same process of tanning as the hide of an ox, would not become equally incorruptible? I have seen a part of the muscle of a human thigh, that, having come into contact with some tanning matter, either in the coffin or in the grave, was in a state of perfect soundness, when the rest of the body had been long reduced to earth; and it exhibited the appearance of a thick piece of well tanned leather.
In the art of embalming, the Egyptians excelled all nations in the world; with them it was a common practice. Instances of the perfection to which they carried this art may be seen in the numerous mummies, as they are called, which are found in different European cabinets, and which have been all brought from Egypt. This people not only embalmed men and women, and thus kept the bodies of their beloved relatives from the empire of corruption, but they embalmed useful animals also. I have seen the body of the Ibris thus preserved; and though the work had been done for some thousands of years, the very feathers were in complete preservation, and the color of the plumage discernible. The account of this curious process, the articles used, and the manner of applying them, I subjoin from Herodotus and Diodorus Siculus, as also the manner of their mournings and funeral solemnities, which are highly illustrative of the subjects in this chapter.
"When any man of quality dies," says Herodotus, "all the women of that family besmear their heads and faces with dirt; then, leaving the body at home, they go lamenting up and down the city with all their relations; their apparel being girt about them, and their breasts left naked. On the other hand the men, having likewise their clothes girt about them, beat themselves. These things being done, they carry the dead body to be embalmed; for which there are certain persons appointed who profess this art. These, when the body is brought to them, show to those that bring it certain models of dead persons in wood, according to any of which the deceased may be painted. One of these they say is accurately made like to one whom, in such a matter, I do not think lawful to name; του ουκ ὁσιον ποιουμαι το ουνομα επι τοιουτῳ πρηγματι ονομαζειν; (probably Osiris, one of the principal gods of Egypt, is here intended); then they show a second inferior to it, and of an easier price; and next a third, cheaper than the former, and of a very small value; which being seen, they ask them after which model the deceased shall be represented. When they have agreed upon the price they depart; and those with whom the dead corpse is left proceed to embalm it after the following manner: First of all, they with a crooked iron draw the brain out of the head through the nostrils; next, with a sharp Ethiopic stone they cut up that part of the abdomen called the ilia, and that way draw out all the bowels, which, having cleansed and washed with palm wine, they again rinse and wash with wine perfumed with pounded odors: then filling up the belly with pure myrrh and cassia grossly powdered, and all other odors except frankincense, they sew it up again. Having so done, they salt it up close with nitre seventy days, for longer they may not salt it. After this number of days are over they wash the corpse again, and then roll it up with fine linen, all besmeared with a sort of gum, commonly used by the Egyptians instead of glue. Then is the body restored to its relations, who prepare a wooden coffin for it in the shape and likeness of a man, and then put the embalmed body into it, and thus enclosed, place it in a repository in the house, setting it upright against the wall. After this manner they, with great expense, preserve their dead; whereas those who to avoid too great a charge desire a mediocrity, thus embalm them: they neither cut the belly nor pluck out the entrails, but fill it with clysters of oil of cedar injected up the anus, and then salt it the aforesaid number of days. On the last of these they press out the cedar clyster by the same way they had injected it, which has such virtue and efficacy that it brings out along with it the bowels wasted, and the nitre consumes the flesh, leaving only the skin and bones: having thus done, they restore the dead body to the relations, doing nothing more. The third way of embalming is for those of yet meaner circumstances; they with lotions wash the belly, then dry it up with salt for seventy days, and afterwards deliver it to be carried away. Nevertheless, beautiful women and ladles of quality were not delivered to be embalmed till three or four days after they had been dead;" for which Herodotus assigns a sufficient reason, however degrading to human nature: Τουτο δε ποιεουσι οὑτω τουδε εἱνεκα, ἱνα μη σφι οἱ ταριχευται μισγωνται τῃσι γυναιξι· λαμφθηναι γαρ τινα φασι μισγομενον νεκρῳ προσφατῳ γυναικος· κατειπαι δε τον ὁμοτεχνον. [The original should not be put into a plainer language; the abomination to which it refers being too gross]. "But if any stranger or Egyptian was either killed by a crocodile or drowned in the river, the city where he was cast up was to embalm and bury him honorably in the sacred monuments, whom no one, no, not a relation or friend, but the priests of the Nile only, might touch; because they buried one who was something more than a dead man." - Herod. Euterpe, p. 120, ed. Gale.
Diodorus Siculus relates the funeral ceremonies of the Egyptians more distinctly and clearly, and with some very remarkable additional circumstances. "When any one among the Egyptians dies," says he, "all his relations and friends, putting dirt upon their heads, go lamenting about the city, till such time as the body shall be buried: in the meantime, they abstain from baths and wine, and all kinds of delicate meats; neither do they, during that time, wear any costly apparel. The manner of their burials is threefold: one very costly, a second sort less chargeable, and a third very mean. In the first, they say, there is spent a talent of silver; in the second, twenty minae; but in the last there is very little expense. 'Those who have the care of ordering the body are such as have been taught that art by their ancestors. These, showing each kind of burial, ask them after what manner they will have the body prepared. When they have agreed upon the manner, they deliver the body to such as are usually appointed for this office. First, he who has the name of scribe, laying it upon the ground, marks about the flank on the left side how much is to be cut away; then he who is called παρασχιστης, paraschistes, the cutter or dissector, with an Ethiopic stone, cuts away as much of the flesh as the law commands, and presently runs away as fast as he can; those who are present, pursuing him, cast stones at him, and curse him, hereby turning all the execrations which they imagine due to his office upon him. For whosoever offers violence, wounds, or does any kind of injury to a body of the same nature with himself, they think him worthy of hatred: but those who are ταριχευται, taricheutae, the embalmers, they esteem worthy of honor and respect; for they are familiar with their priests, and go into the temples as holy men, without any prohibition. As soon as they come to embalm the dissected body, one of them thrusts his hand through the wound into the abdomen, and draws forth all the bowels but the heart and kidneys, which another washes and cleanses with wine made of palms and aromatic odors. Lastly, having washed the body, they anoint it with oil of cedar and other things for about thirty days, and afterwards with myrrh, cinnamon, and other such like matters, which have not only a power to preserve it a long time, but also give it a sweet smell; after which they deliver it to the kindred in such manner that every member remains whole and entire, and no part of it changed, but the beauty and shape of the face seem just as they were before; and the person may be known, even the eyebrows and eyelids remaining as they were at first. By this means many of the Egyptians, keeping the dead bodies of their ancestors in magnificent houses, so perfectly see the true visage and countenance of those that died many ages before they themselves were born, that in viewing the proportions of every one of them, and the lineaments of their faces, they take as much delight as if they were still living among them. Moreover, the friends and nearest relations of the deceased, for the greater pomp of the solemnity, acquaint the judges and the rest of their friends with the time prefixed for the funeral or day of sepulture, declaring that such a one (calling the dead by his name) is such a day to pass the lake; at which time above forty judges appear, and sit together in a semicircle, in a place prepared on the hither side of the lake, where a ship, provided beforehand by such as have the care of the business, is haled up to the shore, and steered by a pilot whom the Egyptians in their language called Charon. Hence they say Orpheus, upon seeing this ceremony while he was in Egypt, invented the fable of hell, partly imitating therein the people of Egypt, and partly adding somewhat of his own. The ship being thus brought to the lake side, before the coffin is put on board every one is at liberty by the law to accuse the dead of what he thinks him guilty. If any one proves he was a bad man, the judges give sentence that the body shall be deprived of sepulture; but in case the informer be convicted of false accusation, then he is severely punished. If no accuser appear, or the information prove false, then all the kindred of the deceased leave off mourning, and begin to set forth his praises, yet say nothing of his birth, (as the custom is among the Greeks), because the Egyptians all think themselves equally noble; but they recount how the deceased was educated from his youth and brought up to man's estate, exalting his piety towards the gods, and justice towards men, his chastity, and other virtues wherein he excelled; and lastly pray and call upon the infernal deities (τους κατω θεους, the gods below) to receive him into the societies of the just. The common people take this from the others, and consequently all is said in his praise by a loud shout, setting forth likewise his virtues in the highest strains of commendation, as one that is to live for ever with the infernal gods. Then those that have tombs of their own inter the corpse in places appointed for that purpose; and they that have none rear up the body in its coffin against some strong wall of their house. But such as are denied sepulture on account of some crime or debt, are laid up at home without coffins; yet when it shall afterwards happen that any of their posterity grows rich, he commonly pays off the deceased person's debts, and gets his crimes absolved, and so buries him honorably; for the Egyptians are wont to boast of their parents and ancestors that were honorably buried. It is a custom likewise among them to pawn the dead bodies of their parents to their creditors; but then those that do not redeem them fall under the greatest disgrace imaginable, and are denied burial themselves at their deaths." - Diod. Sic. Biblioth., lib. i., cap. 91-93, edit. Bipont. See also the Necrokedia, or Art of Embalming, by Greenhill, 4th., p. 241, who endeavored in vain to recommend and restore the art But he could not give his countrymen Egyptian manners; for a dead carcass is to the British an object of horror, and scarcely any, except a surgeon or an undertaker, cares to touch it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:2: the physicians: The Hebrew ropheim, from rapha, to heal, is literally the healers, those whose business it was to heal, or restore the body from sickness, by administering proper medicines; and when death took place, to heal or preserve it from decomposition by embalming. The word chanat, to embalm, is also used in Arabic to express the reddening of leather; somewhat analogous to our tanning; which is probably the grand principal in embalming.
embalmed: Gen 50:26; Ch2 16:14; Mat 26:12; Mar 14:8, Mar 16:1; Luk 24:1; Joh 12:7, Joh 19:39, Joh 19:40
Geneva 1599
50:2 And Joseph commanded his servants the (a) physicians to embalm his father: and the physicians embalmed Israel.
(a) He means those who embalmed the dead and buried them.
John Gill
50:2 And Joseph commanded his servants, the physicians, to embalm his father,.... Which he did, not merely because it was the custom of the Egyptians, but because it was necessary, his father's corpse being to be carried into Canaan to be interred there, which would require time; and therefore it was proper to make use of some means for the preservation of it, and these men were expert in this business, which was a branch of the medicinal art, as Pliny (x) and Mela (y) suggest; and of these Joseph had more than one, as great personages have their physicians ready to attend them on any occasion, as kings and princes, and such was Joseph, being viceroy of Egypt. Herodotus (z) says the Egyptians had physicians peculiar to every disease, one for one disease, and another for another; and Homer (a) speaks of them as the most skilful of all men; though the Septuagint render the word by the "buriers", such who took care of the burial of persons, to provide for it, and among the rest to embalm, dry, and roll up the bodies in linen:
and the physicians embalmed him; the manner of embalming, as Herodotus (b) relates, was this,"first with a crooked iron instrument they extracted the brain through the nostrils, which they got out partly by this means, and partly by the infusion of medicines; then with a sharp Ethiopian stone they cut about the flank, and from thence took out all the bowels, which, when they had cleansed, they washed with palm wine (or wine of dates), and after that again with odours, bruised; then they filled the bowels (or hollow place out of which they were taken) with pure myrrh beaten, and with cassia and other odours, frankincense excepted, and sewed them up; after which they seasoned (the corpse) with nitre, hiding (or covering it therewith) seventy days, and more than that they might not season it; the seventy days being ended, they washed the corpse, and wrapped the whole body in bands of fine linen, besmearing it with gum, which gum the Egyptians use generally instead of glue.''And Diodorus Siculus (c), who gives much the same account, says, that every part was retained so perfectly, that the very hairs of the eyebrows, and the whole form of the body, were invariable, and the features might be known; and the same writer tells us, that the expense of embalming was different; the highest price was a talent of silver, about one hundred and eighty seven pounds and ten shillings of our money, the middlemost twenty pounds, and the last and lowest were very small. The embalmers he calls and says they were in great esteem, and reckoned worthy of much honour, and were very familiar with the priests, and might go into holy places when they pleased, as the priests themselves.
(x) Plin. Nat. Hist. l. 11. c. 37. (y) De Orbis Situ, l. 1. c. 9. (z) Euterpe, sive, l. 2. c. 84. (a) Odyss. 4. (b) lbid. c. 86. (c) Bibliothec. l. 1. p. 81, 82.
John Wesley
50:2 He ordered the body to be embalmed, not only because he died in Egypt, and that was the manner of the Egyptians, but because he was to be carried to Canaan, which would be a work of time.
Robert Jamieson, A. R. Fausset and David Brown
50:2 Joseph commanded his servants the physicians to embalm his father, &c.--In ancient Egypt the embalmers were a class by themselves. The process of embalmment consisted in infusing a great quantity of resinous substances into the cavities of the body, after the intestines had been removed, and then a regulated degree of heat was applied to dry up the humors, as well as decompose the tarry materials which had been previously introduced. Thirty days were alloted for the completion of this process; forty more were spent in anointing it with spices; the body, tanned from this operation, being then washed, was wrapped in numerous folds of linen cloth--the joinings of which were fastened with gum, and then it was deposited in a wooden chest made in the form of a human figure.
50:350:3: Եւ պատեցին դիապատիկքն զԻսրայէլ։ Եւ լացին զնա աւուրք քառասուն, զի ա՛յնպէս թուէին աւուրք թաղելոց։ Եւ սո՛ւգ առ վասն նորա Եգիպտոս աւուրս եւթանասուն[492]։ [492] Այլք. Եւ լցան նորա աւուրք քառա՛՛։
3 Լրացան նրա քառասուն օրերը. այդքան էր տեւում թաղելու կարգը: Եգիպտոսը եօթանասուն օր սգաց նրան:
3 Եւ անոր քառասուն օրը լմնցաւ. վասն զի զմռսուածներուն օրերը այսպէս կը լմննային։ Եգիպտացիք անոր համար եօթանասուն օր սուգ ըրին։
Եւ լցան նորա աւուրք քառասուն, զի այնպէս թուէին աւուրք [665]թաղելոց. եւ սուգ առ վասն նորա Եգիպտոս աւուրս եւթանասուն:

50:3: Եւ պատեցին դիապատիկքն զԻսրայէլ։ Եւ լացին զնա աւուրք քառասուն, զի ա՛յնպէս թուէին աւուրք թաղելոց։ Եւ սո՛ւգ առ վասն նորա Եգիպտոս աւուրս եւթանասուն[492]։
[492] Այլք. Եւ լցան նորա աւուրք քառա՛՛։
3 Լրացան նրա քառասուն օրերը. այդքան էր տեւում թաղելու կարգը: Եգիպտոսը եօթանասուն օր սգաց նրան:
3 Եւ անոր քառասուն օրը լմնցաւ. վասն զի զմռսուածներուն օրերը այսպէս կը լմննային։ Եգիպտացիք անոր համար եօթանասուն օր սուգ ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
50:33: И исполнилось ему сорок дней, ибо столько дней употребляется на бальзамирование, и оплакивали его Египтяне семьдесят дней.
50:3 καὶ και and; even ἐπλήρωσαν πληροω fulfill; fill αὐτοῦ αυτος he; him τεσσαράκοντα τεσσαρακοντα forty ἡμέρας ημερα day οὕτως ουτως so; this way γὰρ γαρ for καταριθμοῦνται καταριθμεω number αἱ ο the ἡμέραι ημερα day τῆς ο the ταφῆς ταφη graveyard; burial καὶ και and; even ἐπένθησεν πενθεω sad αὐτὸν αυτος he; him Αἴγυπτος αιγυπτος Aigyptos; Eyiptos ἑβδομήκοντα εβδομηκοντα seventy ἡμέρας ημερα day
50:3 וַ wa וְ and יִּמְלְאוּ־ yyimlᵊʔû- מלא be full לֹו֙ lˌô לְ to אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four יֹ֔ום yˈôm יֹום day כִּ֛י kˈî כִּי that כֵּ֥ן kˌēn כֵּן thus יִמְלְא֖וּ yimlᵊʔˌû מלא be full יְמֵ֣י yᵊmˈê יֹום day הַ ha הַ the חֲנֻטִ֑ים ḥᵃnuṭˈîm חֲנֻטִים embalming וַ wa וְ and יִּבְכּ֥וּ yyivkˌû בכה weep אֹתֹ֛ו ʔōṯˈô אֵת [object marker] מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven יֹֽום׃ yˈôm יֹום day
50:3. quibus iussa explentibus transierunt quadraginta dies iste quippe mos erat cadaverum conditorum flevitque eum Aegyptus septuaginta diebusAnd while they were fulfilling his commands, there passed forty days: for this was the manner with bodies that were embalmed, and Egypt mourned for him seventy days.
3. And forty days were fulfilled for him; for so are fulfilled the days of embalming: and the Egyptians wept for him threescore and ten days.
50:3. And while they were fulfilling his orders, forty days passed. For this was the method of embalming dead bodies. And Egypt wept for him for seventy days.
50:3. And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days.
And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days:

3: И исполнилось ему сорок дней, ибо столько дней употребляется на бальзамирование, и оплакивали его Египтяне семьдесят дней.
50:3
καὶ και and; even
ἐπλήρωσαν πληροω fulfill; fill
αὐτοῦ αυτος he; him
τεσσαράκοντα τεσσαρακοντα forty
ἡμέρας ημερα day
οὕτως ουτως so; this way
γὰρ γαρ for
καταριθμοῦνται καταριθμεω number
αἱ ο the
ἡμέραι ημερα day
τῆς ο the
ταφῆς ταφη graveyard; burial
καὶ και and; even
ἐπένθησεν πενθεω sad
αὐτὸν αυτος he; him
Αἴγυπτος αιγυπτος Aigyptos; Eyiptos
ἑβδομήκοντα εβδομηκοντα seventy
ἡμέρας ημερα day
50:3
וַ wa וְ and
יִּמְלְאוּ־ yyimlᵊʔû- מלא be full
לֹו֙ lˌô לְ to
אַרְבָּעִ֣ים ʔarbāʕˈîm אַרְבַּע four
יֹ֔ום yˈôm יֹום day
כִּ֛י kˈî כִּי that
כֵּ֥ן kˌēn כֵּן thus
יִמְלְא֖וּ yimlᵊʔˌû מלא be full
יְמֵ֣י yᵊmˈê יֹום day
הַ ha הַ the
חֲנֻטִ֑ים ḥᵃnuṭˈîm חֲנֻטִים embalming
וַ wa וְ and
יִּבְכּ֥וּ yyivkˌû בכה weep
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
מִצְרַ֖יִם miṣrˌayim מִצְרַיִם Egypt
שִׁבְעִ֥ים šivʕˌîm שֶׁבַע seven
יֹֽום׃ yˈôm יֹום day
50:3. quibus iussa explentibus transierunt quadraginta dies iste quippe mos erat cadaverum conditorum flevitque eum Aegyptus septuaginta diebus
And while they were fulfilling his commands, there passed forty days: for this was the manner with bodies that were embalmed, and Egypt mourned for him seventy days.
50:3. And while they were fulfilling his orders, forty days passed. For this was the method of embalming dead bodies. And Egypt wept for him for seventy days.
50:3. And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
50:3: Forty days - The body it appears required this number of days to complete the process of embalming; afterwards it lay in natron thirty days more, making in the whole seventy days, according to the preceding accounts, during which the mourning was continued.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:3: forty days: We learn from the Greek historians, that the time of mourning was while the body remained with the embalmers, which Herodotus says was seventy days. During this time the body lay in nitre, the use of which was to dry up all its superfluous and noxious moisture, and when, in the space of 30 days, this was sufficiently effected, the remaining forty, the time mentioned by Diodorus, were employed in anointing it with gums and spices to preserve it, which was properly the embalming. This sufficiently explains the phraseology of the text.
mourned: Heb. wept
threescore: Num 20:29; Deu 21:13, Deu 34:8
Geneva 1599
50:3 And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him (b) threescore and ten days.
(b) They were more excessive in lamenting than the faithful.
John Gill
50:3 Forty days were fulfilled for him,.... Were spent in embalming him:
for so are fulfilled the days of those that are embalmed; so long the body lay in the pickle, in ointment of cedar, myrrh and cinnamon, and other things, that it might soak and penetrate thoroughly into it: and so Diodorus Siculus (d) says, that having laid more than thirty days in such a state, it was delivered to the kindred of the deceased:
and the Egyptians mourned for him seventy days; during the time of their embalming him; for longer than seventy days the body might not lie in the pickle, as before observed, from Herodotus. According to Diodorus Siculus (e), the Egyptians used to mourn for their kings seventy two days: the account he gives is, that"upon the death of a king, all Egypt went into a common mourning, tore their garments, shut up their temples, forbid sacrifices, kept not the feasts for seventy two days, put clay upon their heads (f), girt linen clothes under their breasts; men and women, two or three hundred together, went about twice a day, singing in mournful verses the praises of the deceased; they abstained from animal food, and from wine, and all dainty things; nor did they use baths, nor ointments, nor lie in soft beds, nor dared to use venery, but, as if it was for the death of a beloved child, spent the said days in sorrow and mourning.''Now these seventy days here are either a round number for seventy two, or two are taken from them, as Quistorpius suggests, to make a difference between Jacob, and a king of theirs, who yet being the father of their viceroy, they honoured in such a manner. Jarchi accounts for the number thus, forty for embalming, and thirty for mourning; which latter was the usual time for mourning with the Jews for principal men, and which the Egyptians added to their forty of embalming; see Num 20:29.
(d) lBibliothec. l. 1. p. 82. (e) lbid. p. 65. (f) Vid. Pompon. Mela de Situ Orbis, l. 1. c. 9.
John Wesley
50:3 He observed the ceremony of solemn mourning for him. Forty days were taken up in embalming the body, which the Egyptians had an art of doing so curiously, as to preserve the very features of the face unchanged. All this time, and thirty days more, seventy in all, they either confined themselves and sat solitary, or when they went out, appeared in the habit of close mourners, according to the decent custom of the country. Even the Egyptians, many of them, out of the respect they had for Joseph, put themselves into mourning for his father.
Robert Jamieson, A. R. Fausset and David Brown
50:3 the Egyptians mourned, &c. It was made a period of public mourning, as on the death of a royal personage.
50:450:4: Եւ իբրեւ անցին աւուրք սգոյն. խօսեցա՛ւ Յովսէփ ընդ իշխանսն փարաւոնի, եւ ասէ. Եթէ գտի՛ շնորհս առաջի ձեր, խօսեցարո՛ւք ընդ փարաւոնի եւ ասացէք.
4 Սգոյ օրերն անցնելուց յետոյ Յովսէփը խօսեց փարաւոնի իշխանների հետ եւ ասաց. «Եթէ շնորհ եմ գտել ձեր առաջ, ապա դիմեցէ՛ք փարաւոնին եւ ասացէ՛ք,
4 Երբ անոր սուգին օրերը լմնցան, Յովսէփ խօսեցաւ Փարաւոնին տանը՝ ըսելով. «Եթէ հիմա ձեր առջեւ շնորհք գտայ, կ’աղաչեմ ձեզի, Փարաւոնին ականջին խօսեցէք եւ ըսէք.
Եւ իբրեւ անցին աւուրք սգոյն, խօսեցաւ Յովսէփ ընդ [666]իշխանսն փարաւոնի եւ ասէ. Եթէ գտի շնորհս առաջի ձեր, խօսեցարուք ընդ փարաւոնի եւ ասացէք:

50:4: Եւ իբրեւ անցին աւուրք սգոյն. խօսեցա՛ւ Յովսէփ ընդ իշխանսն փարաւոնի, եւ ասէ. Եթէ գտի՛ շնորհս առաջի ձեր, խօսեցարո՛ւք ընդ փարաւոնի եւ ասացէք.
4 Սգոյ օրերն անցնելուց յետոյ Յովսէփը խօսեց փարաւոնի իշխանների հետ եւ ասաց. «Եթէ շնորհ եմ գտել ձեր առաջ, ապա դիմեցէ՛ք փարաւոնին եւ ասացէ՛ք,
4 Երբ անոր սուգին օրերը լմնցան, Յովսէփ խօսեցաւ Փարաւոնին տանը՝ ըսելով. «Եթէ հիմա ձեր առջեւ շնորհք գտայ, կ’աղաչեմ ձեզի, Փարաւոնին ականջին խօսեցէք եւ ըսէք.
zohrab-1805▾ eastern-1994▾ western am▾
50:44: Когда же прошли дни плача по нем, Иосиф сказал придворным фараона, говоря: если я обрел благоволение в очах ваших, то скажите фараону так:
50:4 ἐπειδὴ επειδη since in fact δὲ δε though; while παρῆλθον παρερχομαι pass; transgress αἱ ο the ἡμέραι ημερα day τοῦ ο the πένθους πενθος sadness ἐλάλησεν λαλεω talk; speak Ιωσηφ ιωσηφ Iōsēph; Iosif πρὸς προς to; toward τοὺς ο the δυνάστας δυναστης dynasty; dynast Φαραω φαραω Pharaō; Farao λέγων λεγω tell; declare εἰ ει if; whether εὗρον ευρισκω find χάριν χαρις grace; regards ἐναντίον εναντιον next to; before ὑμῶν υμων your λαλήσατε λαλεω talk; speak περὶ περι about; around ἐμοῦ εμου my εἰς εις into; for τὰ ο the ὦτα ους ear Φαραω φαραω Pharaō; Farao λέγοντες λεγω tell; declare
50:4 וַ wa וְ and יַּֽעַבְרוּ֙ yyˈaʕavrû עבר pass יְמֵ֣י yᵊmˈê יֹום day בְכִיתֹ֔ו vᵊḵîṯˈô בְּכִית weeping וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph אֶל־ ʔel- אֶל to בֵּ֥ית bˌêṯ בַּיִת house פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אִם־ ʔim- אִם if נָ֨א nˌā נָא yeah מָצָ֤אתִי māṣˈāṯî מצא find חֵן֙ ḥˌēn חֵן grace בְּ bᵊ בְּ in עֵ֣ינֵיכֶ֔ם ʕˈênêḵˈem עַיִן eye דַּבְּרוּ־ dabbᵊrû- דבר speak נָ֕א nˈā נָא yeah בְּ bᵊ בְּ in אָזְנֵ֥י ʔoznˌê אֹזֶן ear פַרְעֹ֖ה farʕˌō פַּרְעֹה pharaoh לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
50:4. et expleto planctus tempore locutus est Ioseph ad familiam Pharaonis si inveni gratiam in conspectu vestro loquimini in auribus PharaonisAnd the time of the mourning being expired, Joseph spoke to the family of Pharao: If I have found favour in your sight, speak in the ears of Pharao:
4. And when the days of weeping for him were past, Joseph spake unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying,
50:4. And when the time for mourning was fulfilled, Joseph spoke to the family of Pharaoh: “If I have found favor in your sight, speak to the ears of Pharaoh.
50:4. And when the days of his mourning were past, Joseph spake unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying,
And when the days of his mourning were past, Joseph spake unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying:

4: Когда же прошли дни плача по нем, Иосиф сказал придворным фараона, говоря: если я обрел благоволение в очах ваших, то скажите фараону так:
50:4
ἐπειδὴ επειδη since in fact
δὲ δε though; while
παρῆλθον παρερχομαι pass; transgress
αἱ ο the
ἡμέραι ημερα day
τοῦ ο the
πένθους πενθος sadness
ἐλάλησεν λαλεω talk; speak
Ιωσηφ ιωσηφ Iōsēph; Iosif
πρὸς προς to; toward
τοὺς ο the
δυνάστας δυναστης dynasty; dynast
Φαραω φαραω Pharaō; Farao
λέγων λεγω tell; declare
εἰ ει if; whether
εὗρον ευρισκω find
χάριν χαρις grace; regards
ἐναντίον εναντιον next to; before
ὑμῶν υμων your
λαλήσατε λαλεω talk; speak
περὶ περι about; around
ἐμοῦ εμου my
εἰς εις into; for
τὰ ο the
ὦτα ους ear
Φαραω φαραω Pharaō; Farao
λέγοντες λεγω tell; declare
50:4
וַ wa וְ and
יַּֽעַבְרוּ֙ yyˈaʕavrû עבר pass
יְמֵ֣י yᵊmˈê יֹום day
בְכִיתֹ֔ו vᵊḵîṯˈô בְּכִית weeping
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
אֶל־ ʔel- אֶל to
בֵּ֥ית bˌêṯ בַּיִת house
פַּרְעֹ֖ה parʕˌō פַּרְעֹה pharaoh
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אִם־ ʔim- אִם if
נָ֨א nˌā נָא yeah
מָצָ֤אתִי māṣˈāṯî מצא find
חֵן֙ ḥˌēn חֵן grace
בְּ bᵊ בְּ in
עֵ֣ינֵיכֶ֔ם ʕˈênêḵˈem עַיִן eye
דַּבְּרוּ־ dabbᵊrû- דבר speak
נָ֕א nˈā נָא yeah
בְּ bᵊ בְּ in
אָזְנֵ֥י ʔoznˌê אֹזֶן ear
פַרְעֹ֖ה farʕˌō פַּרְעֹה pharaoh
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
50:4. et expleto planctus tempore locutus est Ioseph ad familiam Pharaonis si inveni gratiam in conspectu vestro loquimini in auribus Pharaonis
And the time of the mourning being expired, Joseph spoke to the family of Pharao: If I have found favour in your sight, speak in the ears of Pharao:
50:4. And when the time for mourning was fulfilled, Joseph spoke to the family of Pharaoh: “If I have found favor in your sight, speak to the ears of Pharaoh.
50:4. And when the days of his mourning were past, Joseph spake unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-6: По личному своему делу и находясь притом в состоянии (ср. Есф 4:2) нечистоты (по соприкосновению с мертвым), Иосиф не решается просить у фараона отпуска лично, а делает это через придворных фараона, сообщая им (в свободном пересказе) завещание Иакова (47:29–31) о погребении его в Ханаане и отклоняя тем подозрение египтян в государственной измене, весьма возможное при напряженно враждебном отношении их к хеттеям Палестины. Фараон разрешает Иосифу путешествие в Ханаан, но (ст. 7–8), вероятно, не ради одной помпы погребальной процессии и из одного внимания к семейному горю Иосифа, но и для гарантии себя от отложения Иосифа и возможной попытки его остаться в Ханаане, посылает с ним большой конвой и многих придворных, равно и для последней же цели оставляет в Египте детей евреев и скот их, чего требовал от Моисея и евреев и позднейший фараон, угнетатель евреев (Исх 10:11).

Перевезение тела Иакова в Ханаан.
Adam Clarke: Commentary on the Bible - 1831
50:4: Speak, I pray you, in the ears of Pharaoh - But why did not Joseph apply himself? Because he was now in his mourning habits, and in such none must appear in the presence of the eastern monarchs. See Est 4:2.
Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:4: the days: Gen 50:10
Joseph: Est 4:2
found grace: Gen 18:3
Carl Friedrich Keil and Franz Delitzsch
50:4
At the end of this period of mourning, Joseph requested "the house of Pharaoh," i.e., the attendants upon the king, to obtain Pharaoh's permission for him to go to Canaan and bury his father, according to his last will, in the cave prepared by him there. כּרה (Gen 50:5) signifies "to dig" (used, as in 2Chron 16:14, for the preparation of a tomb), not "to buy," In the expression לי כּריתי Jacob attributes to himself as patriarch what had really been done by Abraham (Gen 24). Joseph required the royal permission, because he wished to go beyond the border with his family and a large procession. But he did not apply directly to Pharaoh, because his deep mourning (unshaven and unadorned) prevented him from appearing in the presence of the king.
John Gill
50:4 And when the days of his mourning were past,.... The forty days before mentioned, in which both the Egyptians and Jacob's family mourned for him. An Arabic writer (g) says, the Egyptians mourned for Jacob forty days, which was the time of embalming; but the text is express for sventy days:
Joseph spake unto the house of Pharaoh; to the court of Pharaoh, the principal men there; so the Targum of Jonathan and the Septuagint version, to the great men or princes of the house of Pharaoh: it may seem strange that Joseph, being next to Pharaoh in the administration of the government, should make use of any to speak for him to Pharaoh on the following account. It may be, that Joseph was not in so high an office, and in so much power and authority, as in the seven years of plenty and the seven years of famine; and it is certain that that branch of his office, respecting the corn, must have ceased; or this might have been a piece of policy in Joseph to make these men his friends by such obliging treatment, and by this means prevent their making objections to his suit, or plotting against him in his absence; or if it was the custom in Egypt, as it afterwards was in Persia, that no man might appear before the king in a mourning habit, Esther 4:2 this might be the reason of his not making application in person: moreover, it might not seem so decent for him to come to court, and leave the dead, and his father's family, in such circumstances as they were: besides, he might speak to them not in person, but by a messenger, since it is highly probable he was now in Goshen, at a distance from Pharaoh's court; unless it can be supposed that these were some of Pharaoh's courtiers who were come to him in Goshen, to condole his father's death:
saying, if now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh; however, as these men had the ear of Pharaoh, and an interest in him, Joseph entreats the favour of them to move it to him:
saying, as follows, in his name.
(g) Elmacinus, p. 43. apud Hottinger. Smegma, c. 8. p. 380.
Robert Jamieson, A. R. Fausset and David Brown
50:4 Joseph spake unto the house of Pharaoh, &c.--Care was taken to let it be known that the family sepulchre was provided before leaving Canaan and that an oath bound his family to convey the remains thither. Besides, Joseph deemed it right to apply for a special leave of absence; and being unfit, as a mourner, to appear in the royal presence, he made the request through the medium of others.
50:550:5: Հայր իմ երդմնեցո՛յց զիս եւ ասէ. Ահաւասիկ ես մեռանիմ. ՚ի շիրմի՛ անդ զոր փորեցի ես ինձ յերկրին Քանանացւոց, ա՛նդ թաղեսցես զիս. արդ՝ ելեա՞լ թաղեցից զհայր իմ, եւ եկի՛ց։
5 որ իմ հայրը երդուեցրել է ինձ ու ասել. “Ահա ես մեռնում եմ: Ինձ կը թաղես այն շիրիմում, որ ես ինձ համար փորել եմ Քանանացիների երկրում”: Արդ, թո՛յլ տուր գնամ, թաղեմ իմ հօրն ու վերադառնամ»:
5 ‘Իմ հայրս ինծի երդում ընել տուաւ՝ ըսելով. «Ահա ես կը մեռնիմ. իմ գերեզմանիս մէջ, որ ես ինծի համար Քանանի երկրին մէջ փորեցի, զիս հոն թաղես»’ եւ հիմա շնորհք ըրէ, իմ հայրս թաղելու ելլեմ ու նորէն գամ»։
Հայր իմ երդմնեցոյց զիս եւ ասէ. Ահաւասիկ ես մեռանիմ. ի շիրմի անդ զոր փորեցի ես ինձ յերկրին Քանանացւոց, անդ թաղեսցես զիս. արդ ելեալ թաղեցից զհայրն իմ, եւ եկից:

50:5: Հայր իմ երդմնեցո՛յց զիս եւ ասէ. Ահաւասիկ ես մեռանիմ. ՚ի շիրմի՛ անդ զոր փորեցի ես ինձ յերկրին Քանանացւոց, ա՛նդ թաղեսցես զիս. արդ՝ ելեա՞լ թաղեցից զհայր իմ, եւ եկի՛ց։
5 որ իմ հայրը երդուեցրել է ինձ ու ասել. “Ահա ես մեռնում եմ: Ինձ կը թաղես այն շիրիմում, որ ես ինձ համար փորել եմ Քանանացիների երկրում”: Արդ, թո՛յլ տուր գնամ, թաղեմ իմ հօրն ու վերադառնամ»:
5 ‘Իմ հայրս ինծի երդում ընել տուաւ՝ ըսելով. «Ահա ես կը մեռնիմ. իմ գերեզմանիս մէջ, որ ես ինծի համար Քանանի երկրին մէջ փորեցի, զիս հոն թաղես»’ եւ հիմա շնորհք ըրէ, իմ հայրս թաղելու ելլեմ ու նորէն գամ»։
zohrab-1805▾ eastern-1994▾ western am▾
50:55: отец мой заклял меня, сказав: вот, я умираю; во гробе моем, который я выкопал себе в земле Ханаанской, там похорони меня. И теперь хотел бы я пойти и похоронить отца моего и возвратиться.
50:5 ὁ ο the πατήρ πατηρ father μου μου of me; mine ὥρκισέν ορκιζω put on / under oath; administer an oath με με me λέγων λεγω tell; declare ἐν εν in τῷ ο the μνημείῳ μνημειον memorial; tomb ᾧ ος who; what ὤρυξα ορυσσω dig ἐμαυτῷ εμαυτου myself ἐν εν in γῇ γη earth; land Χανααν χανααν Chanaan; Khanaan ἐκεῖ εκει there με με me θάψεις θαπτω bury; have a funeral for νῦν νυν now; present οὖν ουν then ἀναβὰς αναβαινω step up; ascend θάψω θαπτω bury; have a funeral for τὸν ο the πατέρα πατηρ father μου μου of me; mine καὶ και and; even ἐπανελεύσομαι επανερχομαι come on up; come back
50:5 אָבִ֞י ʔāvˈî אָב father הִשְׁבִּיעַ֣נִי hišbîʕˈanî שׁבע swear לֵ lē לְ to אמֹ֗ר ʔmˈōr אמר say הִנֵּ֣ה hinnˈē הִנֵּה behold אָנֹכִי֮ ʔānōḵˈî אָנֹכִי i מֵת֒ mˌēṯ מות die בְּ bᵊ בְּ in קִבְרִ֗י qivrˈî קֶבֶר grave אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] כָּרִ֤יתִי kārˈîṯî כרה dig לִי֙ lˌî לְ to בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan שָׁ֖מָּה šˌāmmā שָׁם there תִּקְבְּרֵ֑נִי tiqbᵊrˈēnî קבר bury וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now אֶֽעֱלֶה־ ʔˈeʕᵉleh- עלה ascend נָּ֛א nnˈā נָא yeah וְ wᵊ וְ and אֶקְבְּרָ֥ה ʔeqbᵊrˌā קבר bury אֶת־ ʔeṯ- אֵת [object marker] אָבִ֖י ʔāvˌî אָב father וְ wᵊ וְ and אָשֽׁוּבָה׃ ʔāšˈûvā שׁוב return
50:5. eo quod pater meus adiuraverit me dicens en morior in sepulchro meo quod fodi mihi in terra Chanaan sepelies me ascendam igitur et sepeliam patrem meum ac revertarFor my father made me swear to him, saying: Behold I die; thou shalt bury me in my sepulchre which I have digged for myself in the land of Chanaan. So I will go up and bury my father, and return.
5. My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again.
50:5. For my father made me swear, saying: ‘See, I am dying. You shall bury me in my sepulcher which I dug for myself in the land of Canaan.’ Therefore, I shall go up and bury my father, and then return.”
50:5. My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again.
My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again:

5: отец мой заклял меня, сказав: вот, я умираю; во гробе моем, который я выкопал себе в земле Ханаанской, там похорони меня. И теперь хотел бы я пойти и похоронить отца моего и возвратиться.
50:5
ο the
πατήρ πατηρ father
μου μου of me; mine
ὥρκισέν ορκιζω put on / under oath; administer an oath
με με me
λέγων λεγω tell; declare
ἐν εν in
τῷ ο the
μνημείῳ μνημειον memorial; tomb
ος who; what
ὤρυξα ορυσσω dig
ἐμαυτῷ εμαυτου myself
ἐν εν in
γῇ γη earth; land
Χανααν χανααν Chanaan; Khanaan
ἐκεῖ εκει there
με με me
θάψεις θαπτω bury; have a funeral for
νῦν νυν now; present
οὖν ουν then
ἀναβὰς αναβαινω step up; ascend
θάψω θαπτω bury; have a funeral for
τὸν ο the
πατέρα πατηρ father
μου μου of me; mine
καὶ και and; even
ἐπανελεύσομαι επανερχομαι come on up; come back
50:5
אָבִ֞י ʔāvˈî אָב father
הִשְׁבִּיעַ֣נִי hišbîʕˈanî שׁבע swear
לֵ לְ to
אמֹ֗ר ʔmˈōr אמר say
הִנֵּ֣ה hinnˈē הִנֵּה behold
אָנֹכִי֮ ʔānōḵˈî אָנֹכִי i
מֵת֒ mˌēṯ מות die
בְּ bᵊ בְּ in
קִבְרִ֗י qivrˈî קֶבֶר grave
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
כָּרִ֤יתִי kārˈîṯî כרה dig
לִי֙ lˌî לְ to
בְּ bᵊ בְּ in
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan
שָׁ֖מָּה šˌāmmā שָׁם there
תִּקְבְּרֵ֑נִי tiqbᵊrˈēnî קבר bury
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
אֶֽעֱלֶה־ ʔˈeʕᵉleh- עלה ascend
נָּ֛א nnˈā נָא yeah
וְ wᵊ וְ and
אֶקְבְּרָ֥ה ʔeqbᵊrˌā קבר bury
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֖י ʔāvˌî אָב father
וְ wᵊ וְ and
אָשֽׁוּבָה׃ ʔāšˈûvā שׁוב return
50:5. eo quod pater meus adiuraverit me dicens en morior in sepulchro meo quod fodi mihi in terra Chanaan sepelies me ascendam igitur et sepeliam patrem meum ac revertar
For my father made me swear to him, saying: Behold I die; thou shalt bury me in my sepulchre which I have digged for myself in the land of Chanaan. So I will go up and bury my father, and return.
50:5. For my father made me swear, saying: ‘See, I am dying. You shall bury me in my sepulcher which I dug for myself in the land of Canaan.’ Therefore, I shall go up and bury my father, and then return.”
50:5. My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:5: made me: Gen 47:29-31
I die: Gen 50:24, Gen 48:21, Gen 49:29, Gen 49:30; Deu 4:22; Sa1 14:43
I have: Ch2 16:14; Isa 22:16; Mat 27:60
bury me: Gen 3:19; Job 30:23; Psa 79:3; Ecc 6:3, Ecc 12:5, Ecc 12:7
let me go: Mat 8:21, Mat 8:22; Luk 9:59, Luk 9:60
John Gill
50:5 My father made me swear, saying, lo, I die,.... Having reason to believe he should not live long, he sent for Joseph, and took an oath of him to do as follows; this Joseph would have observed to Pharaoh, to show the necessity of his application to him, and the reasonableness of his request. The words of dying men are always to be regarded; their dying charge is always attended to by those who have a regard to duty and honour; but much more when an oath is annexed to them, which among all nations was reckoned sacred:
in the grave which I have digged for me in the land of Canaan, there shalt thou bury me; it was usual with persons in their lifetime to prepare graves or sepulchres for themselves, as appears from the instances of Shebna, Joseph of Arimathea, and others, and so Jacob provided one for himself; and when he is said to "dig" it, it is not to be supposed that he dug it himself, but ordered it to be dug by his servants, and very probably this was done at the time he buried Leah. Onkelos renders it, "which I have bought", possessed or obtained by purchase; and so the word is used in Hos 3:2 but the cave of Machpelah, in which Jacob's grave was, was not bought by him, but by Abraham; for to say, as some Jewish writers (h) suggest, that he bought Esau's part in it with a mess of pottage, is without foundation; it is better to take the words in the first sense. And now, since it was Jacob's desire, yea, his dying charge, to be buried in the grave he had provided for himself, the mention of this to an Egyptian king could not fail of having its desired effect; since the Egyptians, as the historian (i) says, were more careful about their graves than about their houses:
now therefore let me go up, I pray thee; to the land of Canaan, which lay higher than Egypt:
and bury my father; there, in the grave he has provided for himself:
and I will come again: to the land of Egypt; this he would have said, lest it should be thought he only contrived this to get an opportunity of going away to Canaan with all his wealth and riches.
(h) R. David Kimchi Sepher Shorash. rad. Ben Melech in loc. (i) Diodor. Sic. Bibliothec. l. 1. p. 47.
John Wesley
50:5 He asked and obtained leave of Pharaoh to go to Canaan, to attend the funeral of his father. It was a piece of necessary respect to Pharaoh, that he would not go without leave; for we may suppose, though his charge about the corn was long since over, yet he continued a prime minister of state, and therefore would not be so long absent from his business without license.
50:650:6: Եւ ասէ փարաւոն. Ե՛լ թաղեա՛ զհայր քո, որպէս եւ երդմնեցոյց զքեզ։
6 Փարաւոնն ասաց. «Գնա՛, թաղի՛ր քո հօրը, ինչպէս որ նա երդուեցրել է քեզ»:
6 Փարաւոն ըսաւ. «Ելիր ու թաղէ քու հայրդ, ինչպէս անիկա քեզի երդում ընել տուաւ»։
Եւ ասէ փարաւոն. Ել թաղեա զհայր քո, որպէս եւ երդմնեցոյց զքեզ:

50:6: Եւ ասէ փարաւոն. Ե՛լ թաղեա՛ զհայր քո, որպէս եւ երդմնեցոյց զքեզ։
6 Փարաւոնն ասաց. «Գնա՛, թաղի՛ր քո հօրը, ինչպէս որ նա երդուեցրել է քեզ»:
6 Փարաւոն ըսաւ. «Ելիր ու թաղէ քու հայրդ, ինչպէս անիկա քեզի երդում ընել տուաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
50:66: И сказал фараон: пойди и похорони отца твоего, как он заклял тебя.
50:6 καὶ και and; even εἶπεν επω say; speak Φαραω φαραω Pharaō; Farao ἀνάβηθι αναβαινω step up; ascend θάψον θαπτω bury; have a funeral for τὸν ο the πατέρα πατηρ father σου σου of you; your καθάπερ καθαπερ exactly as ὥρκισέν ορκιζω put on / under oath; administer an oath σε σε.1 you
50:6 וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh עֲלֵ֛ה ʕᵃlˈē עלה ascend וּ û וְ and קְבֹ֥ר qᵊvˌōr קבר bury אֶת־ ʔeṯ- אֵת [object marker] אָבִ֖יךָ ʔāvˌîḵā אָב father כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הִשְׁבִּיעֶֽךָ׃ hišbîʕˈeḵā שׁבע swear
50:6. dixitque ei Pharao ascende et sepeli patrem tuum sicut adiuratus esAnd Pharao said to him: Go up and bury thy father according as he made thee swear.
6. And Pharaoh said, Go up, and bury thy father, according as he made thee swear.
50:6. And Pharaoh said to him, “Go up and bury your father, just as he made you swear.”
50:6. And Pharaoh said, Go up, and bury thy father, according as he made thee swear.
And Pharaoh said, Go up, and bury thy father, according as he made thee swear:

6: И сказал фараон: пойди и похорони отца твоего, как он заклял тебя.
50:6
καὶ και and; even
εἶπεν επω say; speak
Φαραω φαραω Pharaō; Farao
ἀνάβηθι αναβαινω step up; ascend
θάψον θαπτω bury; have a funeral for
τὸν ο the
πατέρα πατηρ father
σου σου of you; your
καθάπερ καθαπερ exactly as
ὥρκισέν ορκιζω put on / under oath; administer an oath
σε σε.1 you
50:6
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
פַּרְעֹ֑ה parʕˈō פַּרְעֹה pharaoh
עֲלֵ֛ה ʕᵃlˈē עלה ascend
וּ û וְ and
קְבֹ֥ר qᵊvˌōr קבר bury
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֖יךָ ʔāvˌîḵā אָב father
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הִשְׁבִּיעֶֽךָ׃ hišbîʕˈeḵā שׁבע swear
50:6. dixitque ei Pharao ascende et sepeli patrem tuum sicut adiuratus es
And Pharao said to him: Go up and bury thy father according as he made thee swear.
6. And Pharaoh said, Go up, and bury thy father, according as he made thee swear.
50:6. And Pharaoh said to him, “Go up and bury your father, just as he made you swear.”
50:6. And Pharaoh said, Go up, and bury thy father, according as he made thee swear.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:6: as he made: Gen 48:21
Carl Friedrich Keil and Franz Delitzsch
50:6
After the king's permission had been obtained, the corpse was carried to Canaan, attended by a large company. With Joseph there went up "all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt," i.e., the leading officers of the court and state, "and all the house of Joseph, and his brethren, and his father's house," i.e., all the members of the families of Joseph, of his brethren, and of is deceased father, "excepting only their children and flocks; also chariots and horsemen," as an escort for the journey through the desert, "a very large army." The splendid retinue of Egyptian officers may be explained, in part from the esteem in which Joseph was held in Egypt, and in part from the fondness of the Egyptians for such funeral processions (cf. Hengst. pp. 70, 71).
Geneva 1599
50:6 And Pharaoh said, Go up, and bury thy father, according (c) as he made thee swear.
(c) Even the infidels would have oaths carried out.
John Gill
50:6 And Pharaoh said,.... To Joseph, by the courtiers that waited upon him at Joseph's request, who having delivered it to him had this answer:
go up, and bury thy father, as he made thee swear; the oath seems to be the principal thing that influenced Pharaoh to grant the request, it being a sacred thing, and not to be violated; otherwise, perhaps, he would not have chosen that Joseph should have been so long absent from him, and might have thought a grave in Egypt, and an honourable interment there, which he would have spared no cost to have given, might have done as well, or better.
50:750:7: Եւ ե՛լ Յովսէփ թաղել զհայր իւր. ելին ընդ նմա եւ ամենայն ծառայք փարաւոնի, եւ ծերք տան նորա, եւ ամենայն ծերք երկրին Եգիպտացւոց։
7 Յովսէփը գնաց, որ թաղի իր հօրը: Նրա հետ գնացին նաեւ փարաւոնի բոլոր ծառաները, նրա պալատի աւագանին, Եգիպտացիների երկրի բոլոր աւագները,
7 Յովսէփ իր հայրը թաղելու ելաւ եւ Փարաւոնին բոլոր ծառաները, անոր տանը ծերերը ու Եգիպտոսի բոլոր ծերերը անոր հետ ելան։
Եւ ել Յովսէփ թաղել զհայր իւր. ելին ընդ նմա եւ ամենայն ծառայք փարաւոնի, եւ ծերք տան նորա եւ ամենայն ծերք երկրին Եգիպտացւոց:

50:7: Եւ ե՛լ Յովսէփ թաղել զհայր իւր. ելին ընդ նմա եւ ամենայն ծառայք փարաւոնի, եւ ծերք տան նորա, եւ ամենայն ծերք երկրին Եգիպտացւոց։
7 Յովսէփը գնաց, որ թաղի իր հօրը: Նրա հետ գնացին նաեւ փարաւոնի բոլոր ծառաները, նրա պալատի աւագանին, Եգիպտացիների երկրի բոլոր աւագները,
7 Յովսէփ իր հայրը թաղելու ելաւ եւ Փարաւոնին բոլոր ծառաները, անոր տանը ծերերը ու Եգիպտոսի բոլոր ծերերը անոր հետ ելան։
zohrab-1805▾ eastern-1994▾ western am▾
50:77: И пошел Иосиф хоронить отца своего. И пошли с ним все слуги фараона, старейшины дома его и все старейшины земли Египетской,
50:7 καὶ και and; even ἀνέβη αναβαινω step up; ascend Ιωσηφ ιωσηφ Iōsēph; Iosif θάψαι θαπτω bury; have a funeral for τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him καὶ και and; even συνανέβησαν συναναβαινω step up with; go up with / together μετ᾿ μετα with; amid αὐτοῦ αυτος he; him πάντες πας all; every οἱ ο the παῖδες παις child; boy Φαραω φαραω Pharaō; Farao καὶ και and; even οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him καὶ και and; even πάντες πας all; every οἱ ο the πρεσβύτεροι πρεσβυτερος senior; older τῆς ο the γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
50:7 וַ wa וְ and יַּ֥עַל yyˌaʕal עלה ascend יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph לִ li לְ to קְבֹּ֣ר qᵊbbˈōr קבר bury אֶת־ ʔeṯ- אֵת [object marker] אָבִ֑יו ʔāvˈiʸw אָב father וַ wa וְ and יַּֽעֲל֨וּ yyˈaʕᵃlˌû עלה ascend אִתֹּ֜ו ʔittˈô אֵת together with כָּל־ kol- כֹּל whole עַבְדֵ֤י ʕavᵊḏˈê עֶבֶד servant פַרְעֹה֙ farʕˌō פַּרְעֹה pharaoh זִקְנֵ֣י ziqnˈê זָקֵן old בֵיתֹ֔ו vêṯˈô בַּיִת house וְ wᵊ וְ and כֹ֖ל ḵˌōl כֹּל whole זִקְנֵ֥י ziqnˌê זָקֵן old אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
50:7. quo ascendente ierunt cum eo omnes senes domus Pharaonis cunctique maiores natu terrae AegyptiSo he went up, and there went with him all the ancients of Pharao's house, and all the elders of the land of Egypt.
7. And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt,
50:7. So as he went up, all the elders of the house of Pharaoh went with him, along with every patriarch in the land of Egypt,
50:7. And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt,
And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt:

7: И пошел Иосиф хоронить отца своего. И пошли с ним все слуги фараона, старейшины дома его и все старейшины земли Египетской,
50:7
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
Ιωσηφ ιωσηφ Iōsēph; Iosif
θάψαι θαπτω bury; have a funeral for
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
συνανέβησαν συναναβαινω step up with; go up with / together
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
πάντες πας all; every
οἱ ο the
παῖδες παις child; boy
Φαραω φαραω Pharaō; Farao
καὶ και and; even
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
πάντες πας all; every
οἱ ο the
πρεσβύτεροι πρεσβυτερος senior; older
τῆς ο the
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
50:7
וַ wa וְ and
יַּ֥עַל yyˌaʕal עלה ascend
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
לִ li לְ to
קְבֹּ֣ר qᵊbbˈōr קבר bury
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֑יו ʔāvˈiʸw אָב father
וַ wa וְ and
יַּֽעֲל֨וּ yyˈaʕᵃlˌû עלה ascend
אִתֹּ֜ו ʔittˈô אֵת together with
כָּל־ kol- כֹּל whole
עַבְדֵ֤י ʕavᵊḏˈê עֶבֶד servant
פַרְעֹה֙ farʕˌō פַּרְעֹה pharaoh
זִקְנֵ֣י ziqnˈê זָקֵן old
בֵיתֹ֔ו vêṯˈô בַּיִת house
וְ wᵊ וְ and
כֹ֖ל ḵˌōl כֹּל whole
זִקְנֵ֥י ziqnˌê זָקֵן old
אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
50:7. quo ascendente ierunt cum eo omnes senes domus Pharaonis cunctique maiores natu terrae Aegypti
So he went up, and there went with him all the ancients of Pharao's house, and all the elders of the land of Egypt.
50:7. So as he went up, all the elders of the house of Pharaoh went with him, along with every patriarch in the land of Egypt,
50:7. And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Далекое путешествие не могло быть предпринято без значительного вооруженного конвоя; отсюда Иосифу и его братьям сопутствуют не только вельможи фараона (ст. 7), но и «колесницы и всадники». Традиция добавляет, что караван действительно имел столкновение с потомками Исава и победил их.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, 8 And all the house of Joseph, and his brethren, and his father's house: only their little ones, and their flocks, and their herds, they left in the land of Goshen. 9 And there went up with him both chariots and horsemen: and it was a very great company. 10 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. 11 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: wherefore the name of it was called Abel-mizraim, which is beyond Jordan. 12 And his sons did unto him according as he commanded them: 13 For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a buryingplace of Ephron the Hittite, before Mamre. 14 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.
We have here an account of Jacob's funeral. Of the funerals of the kings of Judah, usually, no more is said than this, They were buried with their fathers in the city of David: but the funeral of the patriarch Jacob is more largely and fully described, to show how much better God was to him than he expected (he had spoken more than once of dying for grief, and going to the grave bereaved of his children, but, behold, he dies in honour, and is followed to the grave by all his children), and also because his orders concerning his burial were given and observed in faith, and in expectation both of the earthly and of the heavenly Canaan. Now, 1. It was a stately funeral. He was attended to the grave, not only by his own family, but by the courtiers, and all the great men of the kingdom, who, in token of their gratitude to Joseph, showed this respect to his father for his sake, and did him honour at his death. Though the Egyptians had had an antipathy to the Hebrews, and had looked upon them with disdain (ch. xliii. 32), yet now, that they were better acquainted with them, they began to have a respect for them. Good old Jacob had conducted himself so well among them as to gain universal esteem. Note, Professors of religion should endeavour, by wisdom and love, to remove the prejudices which many may have conceived against them because they do not know them. There went abundance of chariots and horsemen, not only to attend them a little way, but to go through with them. Note, The decent solemnities of funerals, according to a man's situation, are very commendable; and we must not say of them, To what purpose is this waste? See Acts viii. 2; Luke vii. 12. 2. It was a sorrowful funeral (v. 10, 11); standers-by took notice of it as a grievous mourning. Note, The death of good men is a great loss to any place, and ought to be greatly lamented. Stephen dies a martyr, and yet devout men make great lamentations for him. The solemn mourning for Jacob gave a name to the place, Abel-Mizraim, the mourning of the Egyptians, which served for a testimony against the next generation of the Egyptians, who oppressed the posterity of this Jacob to whom their ancestors showed such respect.
Adam Clarke: Commentary on the Bible - 1831
50:7: The elders of his house - Persons who, by reason of their age, had acquired much experience; and who on this account were deemed the best qualified to conduct the affairs of the king's household. Similar to these were the Eldermen, or Aldermen, among our Saxon ancestors, who were senators and peers of the realm. The funeral procession of Jacob must have been truly grand. Joseph, his brethren and their descendants, the servants of Pharaoh, the elders of his house, and all the elders - all the principal men, of the land of Egypt, with chariots and horsemen, must have appeared a very great company indeed. We have seen Lords, for their greater honor, buried at the public expense; and all the male branches of the royal family, as well as the most eminent men of the nation, join in the funeral procession, as in the case of the late Lord Nelson; but what was all this in comparison of the funeral solemnity now before us? Here was no conqueror, no mighty man of valor, no person of proud descent; here was only a plain man, who had dwelt almost all his life long in tents, without any other subjects than his cattle, and whose kingdom was not of this world. Behold this man honored by a national mourning, and by a national funeral! It may be said indeed that "all this was done out of respect to Joseph." Be it so; why was Joseph thus respected? Was it because he had conquered nations, had made his sword drunk with blood, had triumphed over the enemies of Egypt? No! But because he had saved men alive; because he was the king's faithful servant, the rich man's counsellor, and the poor man's friend. He was a national blessing; and the nation mourns in his affliction, and unites to do him honor.
Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:7: and with him: Gen 14:16
John Gill
50:7 And Joseph went up to bury his father,.... According to his request; having obtained leave of Pharaoh, and being desirous of paying his last respects, and doing his last office to so dear a parent, with all the honour and decency this service could be done with:
and with him went up all the servants of Pharaoh; a great number of them, some must be left to wait upon him; who these were the next words explain:
the elders of his house: his senators and counsellors, his courtiers and principal officers of state:
and all the elders of the land of Egypt; governors of provinces and cities, the chief officers, civil and military; all which was done by the orders of Pharaoh, out of respect to Joseph and his family, and to make the funeral procession grand and honourable.
Robert Jamieson, A. R. Fausset and David Brown
50:7 Joseph went up to bury his father--a journey of three hundred miles. The funeral cavalcade, composed of the nobility and military, with their equipages, would exhibit an imposing appearance.
50:850:8: Եւ ամենայն համօրէն տուն Յովսեփայ, եւ եղբարք նորա. եւ ամենայն հայրենի բնակութիւն նորա։ Եւ զազգատոհմ եւ զոչխար եւ զարջառ թողին յերկրին ՚ի Գեսեմ։
8 Յովսէփի ամբողջ ընտանիքը, նրա եղբայրները, նրա հօր ընտանիքի բոլոր անդամները: Իսկ մերձաւորներին, ոչխարներին ու արջառներին թողեցին Գեսեմ երկրում:
8 Նաեւ Յովսէփին բոլոր տունը ու անոր եղբայրները եւ անոր հօրը տունը. միայն իրենց ընտանիքները ու իրենց հօտերը եւ իրենց արջառները Գեսեմի մէջ թողուցին։
Եւ ամենայն համօրէն տուն Յովսեփայ եւ եղբարք նորա, եւ ամենայն հայրենի բնակութիւն նորա. եւ զազգատոհմ եւ զոչխար եւ զարջառ թողին յերկրին ի Գեսեմ:

50:8: Եւ ամենայն համօրէն տուն Յովսեփայ, եւ եղբարք նորա. եւ ամենայն հայրենի բնակութիւն նորա։ Եւ զազգատոհմ եւ զոչխար եւ զարջառ թողին յերկրին ՚ի Գեսեմ։
8 Յովսէփի ամբողջ ընտանիքը, նրա եղբայրները, նրա հօր ընտանիքի բոլոր անդամները: Իսկ մերձաւորներին, ոչխարներին ու արջառներին թողեցին Գեսեմ երկրում:
8 Նաեւ Յովսէփին բոլոր տունը ու անոր եղբայրները եւ անոր հօրը տունը. միայն իրենց ընտանիքները ու իրենց հօտերը եւ իրենց արջառները Գեսեմի մէջ թողուցին։
zohrab-1805▾ eastern-1994▾ western am▾
50:88: и весь дом Иосифа, и братья его, и дом отца его. Только детей своих и мелкий и крупный скот свой оставили в земле Гесем.
50:8 καὶ και and; even πᾶσα πας all; every ἡ ο the πανοικία πανοικια Iōsēph; Iosif καὶ και and; even οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even πᾶσα πας all; every ἡ ο the οἰκία οικια house; household ἡ ο the πατρικὴ πατρικος paternal αὐτοῦ αυτος he; him καὶ και and; even τὴν ο the συγγένειαν συγγενεια relatives καὶ και and; even τὰ ο the πρόβατα προβατον sheep καὶ και and; even τοὺς ο the βόας βους ox ὑπελίποντο υπολειπω leave below / behind ἐν εν in γῇ γη earth; land Γεσεμ γεσεμ Gesem; Yesem
50:8 וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole בֵּ֣ית bˈêṯ בַּיִת house יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph וְ wᵊ וְ and אֶחָ֖יו ʔeḥˌāʸw אָח brother וּ û וְ and בֵ֣ית vˈêṯ בַּיִת house אָבִ֑יו ʔāvˈiʸw אָב father רַ֗ק rˈaq רַק only טַפָּם֙ ṭappˌām טַף [those unable to march] וְ wᵊ וְ and צֹאנָ֣ם ṣōnˈām צֹאן cattle וּ û וְ and בְקָרָ֔ם vᵊqārˈām בָּקָר cattle עָזְב֖וּ ʕāzᵊvˌû עזב leave בְּ bᵊ בְּ in אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth גֹּֽשֶׁן׃ gˈōšen גֹּשֶׁן Goshen
50:8. domus Ioseph cum fratribus suis absque parvulis et gregibus atque armentis quae dereliquerant in terra GessenAnd the house of Joseph with his brethren, except their children, and their flocks and herds, which they left in the land of Gessen.
8. and all the house of Joseph, and his brethren, and his father’s house: only their little ones, and their flocks, and their herds, they left in the land of Goshen.
50:8. and the house of Joseph with his brothers, except their little ones and flocks and also the herds, which they left behind in the land of Goshen.
50:8. And all the house of Joseph, and his brethren, and his father’s house: only their little ones, and their flocks, and their herds, they left in the land of Goshen.
And all the house of Joseph, and his brethren, and his father' s house: only their little ones, and their flocks, and their herds, they left in the land of Goshen:

8: и весь дом Иосифа, и братья его, и дом отца его. Только детей своих и мелкий и крупный скот свой оставили в земле Гесем.
50:8
καὶ και and; even
πᾶσα πας all; every
ο the
πανοικία πανοικια Iōsēph; Iosif
καὶ και and; even
οἱ ο the
ἀδελφοὶ αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶσα πας all; every
ο the
οἰκία οικια house; household
ο the
πατρικὴ πατρικος paternal
αὐτοῦ αυτος he; him
καὶ και and; even
τὴν ο the
συγγένειαν συγγενεια relatives
καὶ και and; even
τὰ ο the
πρόβατα προβατον sheep
καὶ και and; even
τοὺς ο the
βόας βους ox
ὑπελίποντο υπολειπω leave below / behind
ἐν εν in
γῇ γη earth; land
Γεσεμ γεσεμ Gesem; Yesem
50:8
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
בֵּ֣ית bˈêṯ בַּיִת house
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
וְ wᵊ וְ and
אֶחָ֖יו ʔeḥˌāʸw אָח brother
וּ û וְ and
בֵ֣ית vˈêṯ בַּיִת house
אָבִ֑יו ʔāvˈiʸw אָב father
רַ֗ק rˈaq רַק only
טַפָּם֙ ṭappˌām טַף [those unable to march]
וְ wᵊ וְ and
צֹאנָ֣ם ṣōnˈām צֹאן cattle
וּ û וְ and
בְקָרָ֔ם vᵊqārˈām בָּקָר cattle
עָזְב֖וּ ʕāzᵊvˌû עזב leave
בְּ bᵊ בְּ in
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
גֹּֽשֶׁן׃ gˈōšen גֹּשֶׁן Goshen
50:8. domus Ioseph cum fratribus suis absque parvulis et gregibus atque armentis quae dereliquerant in terra Gessen
And the house of Joseph with his brethren, except their children, and their flocks and herds, which they left in the land of Gessen.
50:8. and the house of Joseph with his brothers, except their little ones and flocks and also the herds, which they left behind in the land of Goshen.
50:8. And all the house of Joseph, and his brethren, and his father’s house: only their little ones, and their flocks, and their herds, they left in the land of Goshen.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:8: only their: Exo 10:8, Exo 10:9, Exo 10:26; Num 32:24-27
John Gill
50:8 And all the house of Joseph, and his brethren, and his father's house,.... Joseph and his two sons, and his servants, and his eleven brethren and their sons that were grown up, and as many of his father's domestics as could be spared attended the funeral:
only their little ones, and their flocks, and their herds, they left in the land of Goshen; there must be some servants left, though they are not mentioned, to take care of the little ones, and of the flocks and herds; and these being left behind, plainly show they intended to return again, and did not make this an excuse to get out of the land.
50:950:9: Ելին ընդ նմա եւ կառք եւ հեծեալք, եւ եղեն բանակ մե՛ծ յոյժ։
9 Նրա հետ գնացին նաեւ կառքերն ու հեծեալները եւ դարձան մի հսկայ բանակ:
9 Անոր հետ կառքեր ու ձիաւորներ ելան ու շատ մեծ բանակ մը եղաւ։
Ելին ընդ նմա եւ կառք եւ հեծեալք, եւ եղեն բանակ մեծ յոյժ:

50:9: Ելին ընդ նմա եւ կառք եւ հեծեալք, եւ եղեն բանակ մե՛ծ յոյժ։
9 Նրա հետ գնացին նաեւ կառքերն ու հեծեալները եւ դարձան մի հսկայ բանակ:
9 Անոր հետ կառքեր ու ձիաւորներ ելան ու շատ մեծ բանակ մը եղաւ։
zohrab-1805▾ eastern-1994▾ western am▾
50:99: С ним отправились также колесницы и всадники, так что сонм был весьма велик.
50:9 καὶ και and; even συνανέβησαν συναναβαινω step up with; go up with / together μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ἅρματα αρμα chariot καὶ και and; even ἱππεῖς ιππευς cavalry; rider καὶ και and; even ἐγένετο γινομαι happen; become ἡ ο the παρεμβολὴ παρεμβολη encampment; barracks μεγάλη μεγας great; loud σφόδρα σφοδρα vehemently; tremendously
50:9 וַ wa וְ and יַּ֣עַל yyˈaʕal עלה ascend עִמֹּ֔ו ʕimmˈô עִם with גַּם־ gam- גַּם even רֶ֖כֶב rˌeḵev רֶכֶב chariot גַּם־ gam- גַּם even פָּרָשִׁ֑ים pārāšˈîm פָּרָשׁ horseman וַ wa וְ and יְהִ֥י yᵊhˌî היה be הַֽ hˈa הַ the מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp כָּבֵ֥ד kāvˌēḏ כָּבֵד heavy מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
50:9. habuit quoque in comitatu currus et equites et facta est turba non modicaHe had also in his train chariots and horsemen: and it was a great company.
9. And there went up with him both chariots and horsemen: and it was a very great company.
50:9. Likewise, he had in his company chariots and horsemen. And it became a crowd without restraint.
50:9. And there went up with him both chariots and horsemen: and it was a very great company.
And there went up with him both chariots and horsemen: and it was a very great company:

9: С ним отправились также колесницы и всадники, так что сонм был весьма велик.
50:9
καὶ και and; even
συνανέβησαν συναναβαινω step up with; go up with / together
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ἅρματα αρμα chariot
καὶ και and; even
ἱππεῖς ιππευς cavalry; rider
καὶ και and; even
ἐγένετο γινομαι happen; become
ο the
παρεμβολὴ παρεμβολη encampment; barracks
μεγάλη μεγας great; loud
σφόδρα σφοδρα vehemently; tremendously
50:9
וַ wa וְ and
יַּ֣עַל yyˈaʕal עלה ascend
עִמֹּ֔ו ʕimmˈô עִם with
גַּם־ gam- גַּם even
רֶ֖כֶב rˌeḵev רֶכֶב chariot
גַּם־ gam- גַּם even
פָּרָשִׁ֑ים pārāšˈîm פָּרָשׁ horseman
וַ wa וְ and
יְהִ֥י yᵊhˌî היה be
הַֽ hˈa הַ the
מַּחֲנֶ֖ה mmaḥᵃnˌeh מַחֲנֶה camp
כָּבֵ֥ד kāvˌēḏ כָּבֵד heavy
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
50:9. habuit quoque in comitatu currus et equites et facta est turba non modica
He had also in his train chariots and horsemen: and it was a great company.
50:9. Likewise, he had in his company chariots and horsemen. And it became a crowd without restraint.
50:9. And there went up with him both chariots and horsemen: and it was a very great company.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:9: chariots: Gen 41:43, Gen 46:29; Exo 14:7, Exo 14:17, Exo 14:28; Kg2 18:24; Sol 1:9; Act 8:2
John Gill
50:9 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; see Gill on Gen 36:11, 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) "honorabilis"; so Abendana. (l) "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.
50:1050:10: Եւ հասին ՚ի կալն Ատադայ, որ է յայնկոյս Յորդանանու. եւ կոծեցան զնա անդ կոծ մեծ՝ եւ սաստիկ յոյժ։ Եւ արար հօր իւրում սուգ զեւթն օր։
10 Նրանք հասան Յորդանանի այն կողմը գտնուող Ատադի կալը եւ այնտեղ սաստիկ ողբ ու կոծ արեցին նրա վրայ: Նա հօր համար եօթը օր սուգ արեց:
10 Եկան Ատադի կալը, որ Յորդանանի անդիի կողմն է. հոն մեծ ու խիստ սաստիկ լացով մը ողբացին եւ իր հօրը համար եօթը օր սուգ ըրաւ։
Եւ հասին ի կալն Ատադայ, որ է յայնկոյս Յորդանանու. եւ կոծեցան զնա անդ կոծ մեծ եւ սաստիկ յոյժ. եւ արար հօր իւրում սուգ զեւթն օր:

50:10: Եւ հասին ՚ի կալն Ատադայ, որ է յայնկոյս Յորդանանու. եւ կոծեցան զնա անդ կոծ մեծ՝ եւ սաստիկ յոյժ։ Եւ արար հօր իւրում սուգ զեւթն օր։
10 Նրանք հասան Յորդանանի այն կողմը գտնուող Ատադի կալը եւ այնտեղ սաստիկ ողբ ու կոծ արեցին նրա վրայ: Նա հօր համար եօթը օր սուգ արեց:
10 Եկան Ատադի կալը, որ Յորդանանի անդիի կողմն է. հոն մեծ ու խիստ սաստիկ լացով մը ողբացին եւ իր հօրը համար եօթը օր սուգ ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
50:1010: И дошли они до Горен-гаатада при Иордане и плакали там плачем великим и весьма сильным; и сделал [Иосиф] плач по отце своем семь дней.
50:10 καὶ και and; even παρεγένοντο παραγινομαι happen by; come by / to / along ἐφ᾿ επι in; on ἅλωνα αλων threshing floor Αταδ αταδ who; what ἐστιν ειμι be πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even ἐκόψαντο κοπτω cut; mourn αὐτὸν αυτος he; him κοπετὸν κοπετος lamentation μέγαν μεγας great; loud καὶ και and; even ἰσχυρὸν ισχυρος forceful; severe σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἐποίησεν ποιεω do; make τὸ ο the πένθος πενθος sadness τῷ ο the πατρὶ πατηρ father αὐτοῦ αυτος he; him ἑπτὰ επτα seven ἡμέρας ημερα day
50:10 וַ wa וְ and יָּבֹ֜אוּ yyāvˈōʔû בוא come עַד־ ʕaḏ- עַד unto גֹּ֣רֶן gˈōren גֹּרֶן threshing-floor הָ hā הַ the אָטָ֗ד ʔāṭˈāḏ אָטָד thorny bush אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in עֵ֣בֶר ʕˈēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan וַ wa וְ and יִּ֨סְפְּדוּ־ yyˌispᵊḏû- ספד lament שָׁ֔ם šˈām שָׁם there מִסְפֵּ֛ד mispˈēḏ מִסְפֵּד wailing גָּדֹ֥ול gāḏˌôl גָּדֹול great וְ wᵊ וְ and כָבֵ֖ד ḵāvˌēḏ כָּבֵד heavy מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וַ wa וְ and יַּ֧עַשׂ yyˈaʕaś עשׂה make לְ lᵊ לְ to אָבִ֛יו ʔāvˈiʸw אָב father אֵ֖בֶל ʔˌēvel אֵבֶל mourning rites שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven יָמִֽים׃ yāmˈîm יֹום day
50:10. veneruntque ad aream Atad quae sita est trans Iordanem ubi celebrantes exequias planctu magno atque vehementi impleverunt septem diesAnd 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.
10. 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.
50:10. And they arrived at the threshing place of Atad, which is situated beyond the Jordan. There they spent seven full days celebrating the funeral rites with a great and vehement lamentation.
50:10. 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.
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:

10: И дошли они до Горен-гаатада при Иордане и плакали там плачем великим и весьма сильным; и сделал [Иосиф] плач по отце своем семь дней.
50:10
καὶ και and; even
παρεγένοντο παραγινομαι happen by; come by / to / along
ἐφ᾿ επι in; on
ἅλωνα αλων threshing floor
Αταδ αταδ who; what
ἐστιν ειμι be
πέραν περαν on the other side
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
καὶ και and; even
ἐκόψαντο κοπτω cut; mourn
αὐτὸν αυτος he; him
κοπετὸν κοπετος lamentation
μέγαν μεγας great; loud
καὶ και and; even
ἰσχυρὸν ισχυρος forceful; severe
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἐποίησεν ποιεω do; make
τὸ ο the
πένθος πενθος sadness
τῷ ο the
πατρὶ πατηρ father
αὐτοῦ αυτος he; him
ἑπτὰ επτα seven
ἡμέρας ημερα day
50:10
וַ wa וְ and
יָּבֹ֜אוּ yyāvˈōʔû בוא come
עַד־ ʕaḏ- עַד unto
גֹּ֣רֶן gˈōren גֹּרֶן threshing-floor
הָ הַ the
אָטָ֗ד ʔāṭˈāḏ אָטָד thorny bush
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
עֵ֣בֶר ʕˈēver עֵבֶר opposite
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
וַ wa וְ and
יִּ֨סְפְּדוּ־ yyˌispᵊḏû- ספד lament
שָׁ֔ם šˈām שָׁם there
מִסְפֵּ֛ד mispˈēḏ מִסְפֵּד wailing
גָּדֹ֥ול gāḏˌôl גָּדֹול great
וְ wᵊ וְ and
כָבֵ֖ד ḵāvˌēḏ כָּבֵד heavy
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וַ wa וְ and
יַּ֧עַשׂ yyˈaʕaś עשׂה make
לְ lᵊ לְ to
אָבִ֛יו ʔāvˈiʸw אָב father
אֵ֖בֶל ʔˌēvel אֵבֶל mourning rites
שִׁבְעַ֥ת šivʕˌaṯ שֶׁבַע seven
יָמִֽים׃ yāmˈîm יֹום day
50:10. veneruntque ad aream Atad quae sita est trans Iordanem ubi celebrantes exequias planctu magno atque vehementi impleverunt septem dies
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.
50:10. And they arrived at the threshing place of Atad, which is situated beyond the Jordan. There they spent seven full days celebrating the funeral rites with a great and vehement lamentation.
50:10. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Ввиду того, что место остановки каравана указывается «на той стороне Иордана», beeber hajiarden, т. е. по наиболее распространенному библейскому словоупотреблению — на восточной стороне Иордана (ср. Втор 1:1; Нав 2:10), по блаженному Иерониму — место это называлось Бет-огла и находилось между Иерихоном и Иорданом. В тексте библейском оно названо Goren-haatad, в переводе на русский «гумно терновника», может быть местность, изобиловавшая терновником, atad, ср. Суд 9:14: (из соединения goren с сл. Kidon имеется название, в 1: Пар 13:9, goren-kidon). Таким образом торжественно-погребальный кортеж с телом Иакова избрал для своего путешествия в Ханаан тот же окольный — юго-восточный путь (вместо прямого — южного), каким впоследствии вступали в землю Ханаанскую евреи под водительством Моисея и Иисуса Навина. На названном месте, не бывшем, впрочем, местом погребения Иакова, Иосиф и его спутники совершили по Иакову семидневный плач, относимый некоторыми толкователями уже на время после погребения Иакова. Плач продолжается 7: дней, как было, напр., при трауре по Саулу (1: Цар 31:13).
Adam Clarke: Commentary on the Bible - 1831
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, Num 19:19; Sa1 31:13; though on certain occasions it was extended to thirty days, Num 20:29; Deu 21:13; Deu 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; Num 19:11, Num 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:10: 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 Rev_ised 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: Gen 50:11; Deu 1:1
seven days: Gen 50:4; Num 19:11; Deu 34:8; Sa1 31:13; Sa2 1:17; Job 2:13; Act 8:2
Carl Friedrich Keil and Franz Delitzsch
50:10
Thus they came to Goren Atad beyond the Jordan, as the procession did not take the shortest route by Gaza through the country of the Philistines, probably because so large a procession with a military escort was likely to meet with difficulties there, but went round by the Dead Sea. There, on the border of Canaan, a great mourning and funeral ceremony was kept up for seven days, from which the Canaanites, who watched it from Canaan, gave the place the name of Abel-mizraim, i.e., meadow (אבל with a play upon אבל mourning) of the Egyptians. The situation of Goren Atad (the buck-thorn floor), or Abel-mizraim, has not been discovered. According to Gen 50:11, it was on the other side, i.e., the eastern side, of the Jordan. This is put beyond all doubt by Gen 50:12, where the sons of Jacob are said to have carried the corpse into the land of Canaan (the land on this side) after the mourning at Goren Atad.
(Note: Consequently the statement of Jerome in the Onam. s. v. Area Atad - "locus trans Jordanem, in quo planxerunt quondam Jacob, tertio ab Jerico lapide, duobus millibus ab Jordane, qui nunc vocatur Bethagla, quod interpretatur locus gyri, eo quod ibi more plangentium circumierint in funere Jacob" - is wrong. Beth Agla cannot be the same as Goren Atad, if only because of the distances given by Jerome from Jericho and the Jordan. They do not harmonize at all with his trans Jordanem, which is probably taken from this passage, but point to a place on this side of the Jordan; but still more, because Beth Hagla was on the frontier of Benjamin towards Judah (Josh 15:6; Josh 18:19), and its name has been retained in the fountain and tower of Hajla, an hour and a quarter to the S.E. of Riha (Jericho), and three-quarters of an hour from the Jordan, by which the site of the ancient Beth Hagla is certainly determined. (Vid., Robinson, Pal., ii. p. 268ff.))
John Gill
50:10 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 Judg 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 1Kings 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. 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.
Robert Jamieson, A. R. Fausset and David Brown
50:10 they came to the threshing-floor of Atad, &c.--"Atad" may be taken as a common noun, signifying "the plain of the thorn bushes." It was on the border between Egypt and Canaan; and as the last opportunity of indulging grief was always the most violent, the Egyptians made a prolonged halt at this spot, while the family of Jacob probably proceeded by themselves to the place of sepulture.
50:1150:11: Տեսին բնակիչք երկրին Քանանացւոց զսուգն ՚ի կալն Ատադայ, եւ ասեն. սուգ մե՛ծ է Եգիպտացւոց. վասն այնորիկ կոչեաց զանուն նորա Սո՛ւգ Եգիպտոսի. որ է յայնկոյս Յորդանանու։
11 Քանանացիների երկրի բնակիչները, տեսնելով Ատադի կալում արուած սուգը, ասացին. «Եգիպտացիները մեծ սգի մէջ են»: Դրա համար էլ այդ վայրը կոչուեց Եգիպտոսի Սուգ. այն Յորդանանի միւս կողմն է:
11 Այն երկրին մէջ բնակող Քանանացիները, երբ տեսան Ատադի կալին մէջ սուգին հանդէսը, ըսին. «Այս մեծ սուգ մը ըլլալու է Եգիպտացիներուն»։ Անոր համար անոր անունը Աբէլմիսրաիմ* դրին, որ Յորդանանի անդիի կողմն է։
Տեսին բնակիչք երկրին Քանանացւոց զսուգն ի կալն Ատադայ, եւ ասեն. Սուգ մեծ է Եգիպտացւոց. վասն այնորիկ կոչեաց զանուն նորա Սուգ Եգիպտոսի, որ է յայնկոյս Յորդանանու:

50:11: Տեսին բնակիչք երկրին Քանանացւոց զսուգն ՚ի կալն Ատադայ, եւ ասեն. սուգ մե՛ծ է Եգիպտացւոց. վասն այնորիկ կոչեաց զանուն նորա Սո՛ւգ Եգիպտոսի. որ է յայնկոյս Յորդանանու։
11 Քանանացիների երկրի բնակիչները, տեսնելով Ատադի կալում արուած սուգը, ասացին. «Եգիպտացիները մեծ սգի մէջ են»: Դրա համար էլ այդ վայրը կոչուեց Եգիպտոսի Սուգ. այն Յորդանանի միւս կողմն է:
11 Այն երկրին մէջ բնակող Քանանացիները, երբ տեսան Ատադի կալին մէջ սուգին հանդէսը, ըսին. «Այս մեծ սուգ մը ըլլալու է Եգիպտացիներուն»։ Անոր համար անոր անունը Աբէլմիսրաիմ* դրին, որ Յորդանանի անդիի կողմն է։
zohrab-1805▾ eastern-1994▾ western am▾
50:1111: И видели жители земли той, Хананеи, плач в Горен-гаатаде, и сказали: велик плач этот у Египтян! Посему наречено имя [месту] тому: плач Египтян, что при Иордане.
50:11 καὶ και and; even εἶδον οραω view; see οἱ ο the κάτοικοι κατοικος the γῆς γη earth; land Χανααν χανααν Chanaan; Khanaan τὸ ο the πένθος πενθος sadness ἐν εν in ἅλωνι αλων threshing floor Αταδ αταδ and; even εἶπαν επω say; speak πένθος πενθος sadness μέγα μεγας great; loud τοῦτό ουτος this; he ἐστιν ειμι be τοῖς ο the Αἰγυπτίοις αιγυπτιος Egyptian διὰ δια through; because of τοῦτο ουτος this; he ἐκάλεσεν καλεω call; invite τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him Πένθος πενθος sadness Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ὅ ος who; what ἐστιν ειμι be πέραν περαν on the other side τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis
50:11 וַ wa וְ and יַּ֡רְא yyˈar ראה see יֹושֵׁב֩ yôšˌēv ישׁב sit הָ hā הַ the אָ֨רֶץ ʔˌāreṣ אֶרֶץ earth הַֽ hˈa הַ the כְּנַעֲנִ֜י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אֵ֗בֶל ʔˈēvel אֵבֶל mourning rites בְּ bᵊ בְּ in גֹ֨רֶן֙ ḡˈōren גֹּרֶן threshing-floor הָֽ hˈā הַ the אָטָ֔ד ʔāṭˈāḏ אָטָד thorny bush וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say אֵֽבֶל־ ʔˈēvel- אֵבֶל mourning rites כָּבֵ֥ד kāvˌēḏ כָּבֵד heavy זֶ֖ה zˌeh זֶה this לְ lᵊ לְ to מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt עַל־ ʕal- עַל upon כֵּ֞ן kˈēn כֵּן thus קָרָ֤א qārˈā קרא call שְׁמָהּ֙ šᵊmˌāh שֵׁם name אָבֵ֣ל מִצְרַ֔יִם ʔāvˈēl miṣrˈayim אָבֵל מִצְרַיִם Abel Mizraim אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] בְּ bᵊ בְּ in עֵ֥בֶר ʕˌēver עֵבֶר opposite הַ ha הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
50:11. quod cum vidissent habitatores terrae Chanaan dixerunt planctus magnus est iste Aegyptiis et idcirco appellaverunt nomen loci illius Planctus AegyptiAnd when the inhabitants of Chanaan saw this, they said: This is a great mourning to the Egyptians. And therefore the name of that place was called, The mourning of Egypt.
11. 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: wherefore the name of it was called Abel-mizraim, which is beyond Jordan.
50:11. And when the inhabitants of the land of Canaan had seen this, they said, “This is a great Lamentation for the Egyptians.” And for this reason, the name of that place was called, “The Lamentation of Egypt.”
50:11. 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: wherefore the name of it was called Abelmizraim, which [is] beyond Jordan.
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: wherefore the name of it was called Abel- mizraim, which [is] beyond Jordan:

11: И видели жители земли той, Хананеи, плач в Горен-гаатаде, и сказали: велик плач этот у Египтян! Посему наречено имя [месту] тому: плач Египтян, что при Иордане.
50:11
καὶ και and; even
εἶδον οραω view; see
οἱ ο the
κάτοικοι κατοικος the
γῆς γη earth; land
Χανααν χανααν Chanaan; Khanaan
τὸ ο the
πένθος πενθος sadness
ἐν εν in
ἅλωνι αλων threshing floor
Αταδ αταδ and; even
εἶπαν επω say; speak
πένθος πενθος sadness
μέγα μεγας great; loud
τοῦτό ουτος this; he
ἐστιν ειμι be
τοῖς ο the
Αἰγυπτίοις αιγυπτιος Egyptian
διὰ δια through; because of
τοῦτο ουτος this; he
ἐκάλεσεν καλεω call; invite
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
Πένθος πενθος sadness
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ος who; what
ἐστιν ειμι be
πέραν περαν on the other side
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
50:11
וַ wa וְ and
יַּ֡רְא yyˈar ראה see
יֹושֵׁב֩ yôšˌēv ישׁב sit
הָ הַ the
אָ֨רֶץ ʔˌāreṣ אֶרֶץ earth
הַֽ hˈa הַ the
כְּנַעֲנִ֜י kkᵊnaʕᵃnˈî כְּנַעֲנִי Canaanite
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אֵ֗בֶל ʔˈēvel אֵבֶל mourning rites
בְּ bᵊ בְּ in
גֹ֨רֶן֙ ḡˈōren גֹּרֶן threshing-floor
הָֽ hˈā הַ the
אָטָ֔ד ʔāṭˈāḏ אָטָד thorny bush
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
אֵֽבֶל־ ʔˈēvel- אֵבֶל mourning rites
כָּבֵ֥ד kāvˌēḏ כָּבֵד heavy
זֶ֖ה zˌeh זֶה this
לְ lᵊ לְ to
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
עַל־ ʕal- עַל upon
כֵּ֞ן kˈēn כֵּן thus
קָרָ֤א qārˈā קרא call
שְׁמָהּ֙ šᵊmˌāh שֵׁם name
אָבֵ֣ל מִצְרַ֔יִם ʔāvˈēl miṣrˈayim אָבֵל מִצְרַיִם Abel Mizraim
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
עֵ֥בֶר ʕˌēver עֵבֶר opposite
הַ ha הַ the
יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
50:11. quod cum vidissent habitatores terrae Chanaan dixerunt planctus magnus est iste Aegyptiis et idcirco appellaverunt nomen loci illius Planctus Aegypti
And when the inhabitants of Chanaan saw this, they said: This is a great mourning to the Egyptians. And therefore the name of that place was called, The mourning of Egypt.
50:11. And when the inhabitants of the land of Canaan had seen this, they said, “This is a great Lamentation for the Egyptians.” And for this reason, the name of that place was called, “The Lamentation of Egypt.”
50:11. 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: wherefore the name of it was called Abelmizraim, which [is] beyond Jordan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Имя Abel (в выражении Abel-Mizzaim) встречается, подобно Goren, в нескольких именах местностей, напр., Аве-Ситтим на равнинах Моавитских (Чис 33:49), Авел-Беф-Мааха (2: Цар 20:14, 15), Авел-Мехола (Суд 7:22). Жители Палестины, естественно, называют всех членов каравана египтянами, не отличая от них евреев (традиция представляет участвующими в плаче еще потомков Измаила и Хетурры), но возможно, что до могилы в Хевроне провожали тело Иакова лишь ближайшие родственники и вообще только евреи (ст. 13).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:11: the Canaanites: Gen 10:15-19, Gen 13:7, Gen 24:6, Gen 34:30
Abelmizraim: i. e. The mourning of the Egyptians, Sa1 6:18
beyond Jordan: Gen 50:10; Deu 3:25, Deu 3:27, Deu 11:30
John Gill
50:11 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.
John Wesley
50:11 The solemn mourning for Jacob gave a name to the place; Abel - mizraim - The mourning of the Egyptians: which served for a testimony against the next generation of the Egyptians, who oppressed the posterity of this Jacob, to whom their ancestors shewed such respect.
50:1250:12: Եւ արարին նմա այնպէս որդիքն Իսրայէլի, որպէս պատուիրեաց նոցա։
12 Իսրայէլի որդիները նրա դիակի հետ վարուեցին այնպէս, ինչպէս նա էր պատուիրել իրենց.
12 Յակոբին որդիները ըրին անոր՝ ինչպէս պատուիրեր էր։
Եւ արարին նմա այնպէս որդիքն Իսրայելի, որպէս պատուիրեաց նոցա:

50:12: Եւ արարին նմա այնպէս որդիքն Իսրայէլի, որպէս պատուիրեաց նոցա։
12 Իսրայէլի որդիները նրա դիակի հետ վարուեցին այնպէս, ինչպէս նա էր պատուիրել իրենց.
12 Յակոբին որդիները ըրին անոր՝ ինչպէս պատուիրեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
50:1212: И сделали сыновья [Иакова] с ним, как он заповедал им;
50:12 καὶ και and; even ἐποίησαν ποιεω do; make αὐτῷ αυτος he; him οὕτως ουτως so; this way οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for αὐτὸν αυτος he; him ἐκεῖ εκει there
50:12 וַ wa וְ and יַּעֲשׂ֥וּ yyaʕᵃśˌû עשׂה make בָנָ֖יו vānˌāʸw בֵּן son לֹ֑ו lˈô לְ to כֵּ֖ן kˌēn כֵּן thus כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּֽם׃ ṣiwwˈām צוה command
50:12. fecerunt ergo filii Iacob sicut praeceperat eisSo the sons of Jacob did as he had commanded them.
12. And his sons did unto him according as he commanded them:
50:12. And so, the sons of Jacob did just as he had instructed them.
50:12. And his sons did unto him according as he commanded them:
And his sons did unto him according as he commanded them:

12: И сделали сыновья [Иакова] с ним, как он заповедал им;
50:12
καὶ και and; even
ἐποίησαν ποιεω do; make
αὐτῷ αυτος he; him
οὕτως ουτως so; this way
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
ἔθαψαν θαπτω bury; have a funeral for
αὐτὸν αυτος he; him
ἐκεῖ εκει there
50:12
וַ wa וְ and
יַּעֲשׂ֥וּ yyaʕᵃśˌû עשׂה make
בָנָ֖יו vānˌāʸw בֵּן son
לֹ֑ו lˈô לְ to
כֵּ֖ן kˌēn כֵּן thus
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּֽם׃ ṣiwwˈām צוה command
50:12. fecerunt ergo filii Iacob sicut praeceperat eis
So the sons of Jacob did as he had commanded them.
50:12. And so, the sons of Jacob did just as he had instructed them.
50:12. And his sons did unto him according as he commanded them:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Отмечается та точность, с какою Иосиф и братья его выполнили предсмертное завещание Иакова (47:29; 49:29). Традиция при этом представляет сыновей Иакова окружающими гроб Иакова по три с каждой стороны (вм. Иосифа ставит Ефрема и Манассию, Левия тоже отдаляет от гроба, вероятно, по вниманию к священству, от него происшедшему, для которого в трауре были ограничения).

Общее заключение к рассказу о путешествии в Ханаан.
Adam Clarke: Commentary on the Bible - 1831
50:12: And his sons did unto him - This and the thirteenth verse have been supposed by Mr. Locke and others to belong to the conclusion of the preceding chapter, in which connection they certainly read more consistently than they do here.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:12: Gen 47:29-31, Gen 49:29-32; Exo 20:12; Act 7:16; Eph 6:1
Carl Friedrich Keil and Franz Delitzsch
50:12
There the Egyptian procession probably stopped short; for in Gen 50:12 the sons of Jacob only are mentioned as having carried their father to Canaan according to his last request, and buried him in the cave of Machpelah.
John Gill
50:12 And his sons did unto him according as he commanded them. Not only Joseph, but all the sons of Jacob were concerned in the burial of him, being all charged by him with it, and who were obedient to his commands as follows; see Gen 49:29.
50:1350:13: Բարձին զնա, եւ թաղեցին զնա անդ. եւ տարան զնա որդիքն իւր յերկրին Քանանացւոց. եւ թաղեցին յայրին կրկնում, զոր ստացաւ Աբրաամ ՚ի ստացուածս շիրմի յԵփրոնէ Քետացւոյ՝ յանդիման Մամբրէի[493]։ [493] Այլք. Յերկիրն Քանանացւոց։
13 վերցրին նրան ու թաղեցին այնտեղ: Նրա որդիները նրան տարան Քանանացիների երկիրը եւ թաղեցին Մամբրէի կաղնու դիմաց, զոյգ քարայրում, որ Աբրահամը գնել էր քետացի Եփրոնից իբրեւ սեփական շիրմավայր:
13 Եւ անոր որդիները Քանանի երկիրը տարին զանիկա ու թաղեցին զանիկա Մամբրէի ծայրը եղող Մաքփելայի արտին այրին մէջ, որ Աբրահամ գերեզմանի կալուածքի համար ծախու առաւ արտին հետ մէկտեղ Քետացի Եփրոնէն։
[667]Բարձին զնա եւ թաղեցին զնա անդ.`` եւ տարան զնա որդիքն իւր յերկիրն Քանանացւոց, եւ թաղեցին յայրին [668]կրկնում, զոր ստացաւ Աբրահամ ի ստացուածս շիրմի յԵփրոնէ Քետացւոյ յանդիման Մամբրէի:

50:13: Բարձին զնա, եւ թաղեցին զնա անդ. եւ տարան զնա որդիքն իւր յերկրին Քանանացւոց. եւ թաղեցին յայրին կրկնում, զոր ստացաւ Աբրաամ ՚ի ստացուածս շիրմի յԵփրոնէ Քետացւոյ՝ յանդիման Մամբրէի[493]։
[493] Այլք. Յերկիրն Քանանացւոց։
13 վերցրին նրան ու թաղեցին այնտեղ: Նրա որդիները նրան տարան Քանանացիների երկիրը եւ թաղեցին Մամբրէի կաղնու դիմաց, զոյգ քարայրում, որ Աբրահամը գնել էր քետացի Եփրոնից իբրեւ սեփական շիրմավայր:
13 Եւ անոր որդիները Քանանի երկիրը տարին զանիկա ու թաղեցին զանիկա Մամբրէի ծայրը եղող Մաքփելայի արտին այրին մէջ, որ Աբրահամ գերեզմանի կալուածքի համար ծախու առաւ արտին հետ մէկտեղ Քետացի Եփրոնէն։
zohrab-1805▾ eastern-1994▾ western am▾
50:1313: и отнесли его сыновья его в землю Ханаанскую и похоронили его в пещере на поле Махпела, которую купил Авраам с полем в собственность для погребения у Ефрона Хеттеянина, пред Мамре.
50:13 καὶ και and; even ἀνέλαβον αναλαμβανω take up; take along αὐτὸν αυτος he; him οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him εἰς εις into; for γῆν γη earth; land Χανααν χανααν Chanaan; Khanaan καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for αὐτὸν αυτος he; him εἰς εις into; for τὸ ο the σπήλαιον σπηλαιον cave τὸ ο the διπλοῦν διπλους double; twice ὃ ος who; what ἐκτήσατο κταομαι acquire Αβρααμ αβρααμ Abraam; Avraam τὸ ο the σπήλαιον σπηλαιον cave ἐν εν in κτήσει κτησις memorial; tomb παρὰ παρα from; by Εφρων εφρων the Χετταίου χετταιος opposite; before Μαμβρη μαμβρη Mambrē; Mamvri
50:13 וַ wa וְ and יִּשְׂא֨וּ yyiśʔˌû נשׂא lift אֹתֹ֤ו ʔōṯˈô אֵת [object marker] בָנָיו֙ vānāʸw בֵּן son אַ֣רְצָה ʔˈarṣā אֶרֶץ earth כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan וַ wa וְ and יִּקְבְּר֣וּ yyiqbᵊrˈû קבר bury אֹתֹ֔ו ʔōṯˈô אֵת [object marker] בִּ bi בְּ in מְעָרַ֖ת mᵊʕārˌaṯ מְעָרָה cave שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field הַ ha הַ the מַּכְפֵּלָ֑ה mmaḵpēlˈā מַכְפֵּלָה Machpelah אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] קָנָה֩ qānˌā קנה buy אַבְרָהָ֨ם ʔavrāhˌām אַבְרָהָם Abraham אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׂדֶ֜ה śśāḏˈeh שָׂדֶה open field לַ la לְ to אֲחֻזַּת־ ʔᵃḥuzzaṯ- אֲחֻזָּה land property קֶ֗בֶר qˈever קֶבֶר grave מֵ mē מִן from אֵ֛ת ʔˈēṯ אֵת together with עֶפְרֹ֥ן ʕefrˌōn עֶפְרֹון Ephron הַ ha הַ the חִתִּ֖י ḥittˌî חִתִּי Hittite עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face מַמְרֵֽא׃ mamrˈē מַמְרֵא Mamre
50:13. et portantes eum in terram Chanaan sepelierunt in spelunca duplici quam emerat Abraham cum agro in possessionem sepulchri ab Ephron Hettheo contra faciem MambreAnd carrying him into the land of Chanaan, they buried him in the double cave, which Abraham had bought together with the field for a possession of a burying place, of Ehpron, the Hethite, over against Mambre.
13. for his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field, for a possession of a buryingplace, of Ephron the Hittite, before Mamre.
50:13. And carrying him into the land of Canaan, they buried him in the double cave, which Abraham had bought along with its field, from Ephron the Hittite, as a possession for burial, opposite Mamre.
50:13. For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a buryingplace of Ephron the Hittite, before Mamre.
For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a buryingplace of Ephron the Hittite, before Mamre:

13: и отнесли его сыновья его в землю Ханаанскую и похоронили его в пещере на поле Махпела, которую купил Авраам с полем в собственность для погребения у Ефрона Хеттеянина, пред Мамре.
50:13
καὶ και and; even
ἀνέλαβον αναλαμβανω take up; take along
αὐτὸν αυτος he; him
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
εἰς εις into; for
γῆν γη earth; land
Χανααν χανααν Chanaan; Khanaan
καὶ και and; even
ἔθαψαν θαπτω bury; have a funeral for
αὐτὸν αυτος he; him
εἰς εις into; for
τὸ ο the
σπήλαιον σπηλαιον cave
τὸ ο the
διπλοῦν διπλους double; twice
ος who; what
ἐκτήσατο κταομαι acquire
Αβρααμ αβρααμ Abraam; Avraam
τὸ ο the
σπήλαιον σπηλαιον cave
ἐν εν in
κτήσει κτησις memorial; tomb
παρὰ παρα from; by
Εφρων εφρων the
Χετταίου χετταιος opposite; before
Μαμβρη μαμβρη Mambrē; Mamvri
50:13
וַ wa וְ and
יִּשְׂא֨וּ yyiśʔˌû נשׂא lift
אֹתֹ֤ו ʔōṯˈô אֵת [object marker]
בָנָיו֙ vānāʸw בֵּן son
אַ֣רְצָה ʔˈarṣā אֶרֶץ earth
כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan
וַ wa וְ and
יִּקְבְּר֣וּ yyiqbᵊrˈû קבר bury
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
בִּ bi בְּ in
מְעָרַ֖ת mᵊʕārˌaṯ מְעָרָה cave
שְׂדֵ֣ה śᵊḏˈē שָׂדֶה open field
הַ ha הַ the
מַּכְפֵּלָ֑ה mmaḵpēlˈā מַכְפֵּלָה Machpelah
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
קָנָה֩ qānˌā קנה buy
אַבְרָהָ֨ם ʔavrāhˌām אַבְרָהָם Abraham
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׂדֶ֜ה śśāḏˈeh שָׂדֶה open field
לַ la לְ to
אֲחֻזַּת־ ʔᵃḥuzzaṯ- אֲחֻזָּה land property
קֶ֗בֶר qˈever קֶבֶר grave
מֵ מִן from
אֵ֛ת ʔˈēṯ אֵת together with
עֶפְרֹ֥ן ʕefrˌōn עֶפְרֹון Ephron
הַ ha הַ the
חִתִּ֖י ḥittˌî חִתִּי Hittite
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
מַמְרֵֽא׃ mamrˈē מַמְרֵא Mamre
50:13. et portantes eum in terram Chanaan sepelierunt in spelunca duplici quam emerat Abraham cum agro in possessionem sepulchri ab Ephron Hettheo contra faciem Mambre
And carrying him into the land of Chanaan, they buried him in the double cave, which Abraham had bought together with the field for a possession of a burying place, of Ehpron, the Hethite, over against Mambre.
50:13. And carrying him into the land of Canaan, they buried him in the double cave, which Abraham had bought along with its field, from Ephron the Hittite, as a possession for burial, opposite Mamre.
50:13. For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a buryingplace of Ephron the Hittite, before Mamre.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:13: the cave: Gen 23:16-18, Gen 25:9, Gen 35:27, Gen 35:29, Gen 49:29-31; Kg2 21:18
John Gill
50:13 For his sons carried him into the land of Canaan,.... That is, they took care that he was carried there, as he desired to be; for it cannot be thought that they carried him on their shoulders thither, in like manner as the devout men carried Stephen to his burial, Acts 8:2.
and buried him in the cave of the field of Machpelah, &c. the very place where he chose to be buried, Gen 47:29.
50:1450:14: Եւ դարձաւ Յովսէփ յԵգիպտոս, ինքն եւ եղբարք իւր, եւ ամենեքին որ ելեալ էին ընդ նմա թաղել զհայրն նորա։
14 Յովսէփը վերադարձաւ Եգիպտոս. ինքը, իր եղբայրները եւ իր հօրը թաղելու համար իր հետ գնացած բոլոր մարդիկ:
14 Յովսէփ իր հայրը թաղելէն յետոյ Եգիպտոս դարձաւ, ինք ու իր եղբայրները եւ այն ամէնքը որ իրեն հետ իր հայրը թաղելու ելան։
Եւ դարձաւ Յովսէփ յԵգիպտոս, ինքն եւ եղբարք իւր, եւ ամենեքին որ ելեալ էին ընդ նմա թաղել զհայրն նորա:

50:14: Եւ դարձաւ Յովսէփ յԵգիպտոս, ինքն եւ եղբարք իւր, եւ ամենեքին որ ելեալ էին ընդ նմա թաղել զհայրն նորա։
14 Յովսէփը վերադարձաւ Եգիպտոս. ինքը, իր եղբայրները եւ իր հօրը թաղելու համար իր հետ գնացած բոլոր մարդիկ:
14 Յովսէփ իր հայրը թաղելէն յետոյ Եգիպտոս դարձաւ, ինք ու իր եղբայրները եւ այն ամէնքը որ իրեն հետ իր հայրը թաղելու ելան։
zohrab-1805▾ eastern-1994▾ western am▾
50:1414: И возвратился Иосиф в Египет, сам и братья его и все ходившие с ним хоронить отца его, после погребения им отца своего.
50:14 καὶ και and; even ἀπέστρεψεν αποστρεφω turn away; alienate Ιωσηφ ιωσηφ Iōsēph; Iosif εἰς εις into; for Αἴγυπτον αιγυπτος Aigyptos; Eyiptos αὐτὸς αυτος he; him καὶ και and; even οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even οἱ ο the συναναβάντες συναναβαινω step up with; go up with / together θάψαι θαπτω bury; have a funeral for τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him
50:14 וַ wa וְ and יָּ֨שָׁב yyˌāšov שׁוב return יֹוסֵ֤ף yôsˈēf יֹוסֵף Joseph מִצְרַ֨יְמָה֙ miṣrˈaymā מִצְרַיִם Egypt ה֣וּא hˈû הוּא he וְ wᵊ וְ and אֶחָ֔יו ʔeḥˈāʸw אָח brother וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הָ hā הַ the עֹלִ֥ים ʕōlˌîm עלה ascend אִתֹּ֖ו ʔittˌô אֵת together with לִ li לְ to קְבֹּ֣ר qᵊbbˈōr קבר bury אֶת־ ʔeṯ- אֵת [object marker] אָבִ֑יו ʔāvˈiʸw אָב father אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after קָבְרֹ֥ו qovrˌô קבר bury אֶת־ ʔeṯ- אֵת [object marker] אָבִֽיו׃ ʔāvˈiʸw אָב father
50:14. reversusque est Ioseph in Aegyptum cum fratribus suis et omni comitatu sepulto patreAnd Joseph returned into Egypt with his brethren, and all that were in his company, after he had buried his father.
14. 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.
50:14. And Joseph returned into Egypt with his brothers and all those of his company, having buried his father.
50:14. 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 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:

14: И возвратился Иосиф в Египет, сам и братья его и все ходившие с ним хоронить отца его, после погребения им отца своего.
50:14
καὶ και and; even
ἀπέστρεψεν αποστρεφω turn away; alienate
Ιωσηφ ιωσηφ Iōsēph; Iosif
εἰς εις into; for
Αἴγυπτον αιγυπτος Aigyptos; Eyiptos
αὐτὸς αυτος he; him
καὶ και and; even
οἱ ο the
ἀδελφοὶ αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
οἱ ο the
συναναβάντες συναναβαινω step up with; go up with / together
θάψαι θαπτω bury; have a funeral for
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
50:14
וַ wa וְ and
יָּ֨שָׁב yyˌāšov שׁוב return
יֹוסֵ֤ף yôsˈēf יֹוסֵף Joseph
מִצְרַ֨יְמָה֙ miṣrˈaymā מִצְרַיִם Egypt
ה֣וּא hˈû הוּא he
וְ wᵊ וְ and
אֶחָ֔יו ʔeḥˈāʸw אָח brother
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הָ הַ the
עֹלִ֥ים ʕōlˌîm עלה ascend
אִתֹּ֖ו ʔittˌô אֵת together with
לִ li לְ to
קְבֹּ֣ר qᵊbbˈōr קבר bury
אֶת־ ʔeṯ- אֵת [object marker]
אָבִ֑יו ʔāvˈiʸw אָב father
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
קָבְרֹ֥ו qovrˌô קבר bury
אֶת־ ʔeṯ- אֵת [object marker]
אָבִֽיו׃ ʔāvˈiʸw אָב father
50:14. reversusque est Ioseph in Aegyptum cum fratribus suis et omni comitatu sepulto patre
And Joseph returned into Egypt with his brethren, and all that were in his company, after he had buried his father.
50:14. And Joseph returned into Egypt with his brothers and all those of his company, having buried his father.
50:14. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch
50:14
After performing this filial duty, Joseph returned to Egypt with his brethren and all their attendants.
John Gill
50:14 And Joseph returned into Egypt,.... As he promised he would, Gen 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.
50:1550:15: Իբրեւ տեսին եղբարքն Յովսեփայ թէ մեռաւ հայրն նոցա. ասեն. Գուցէ ո՛խս ունիցի ընդ մեզ Յովսէփ, եւ հատուցանիցէ մեզ հատուցումն զամենայն չարեացն զոր անցուցաք ընդ նմա[494]։ [494] Այլք. Զոր անցուցաք ընդ նա։
15 Երբ Յովսէփի եղբայրները տեսան, որ իրենց հայրը մահացել է, ասացին. «Գուցէ Յովսէփը ոխ է պահել մեր դէմ եւ վրէժ կը լուծի այն բոլոր չարիքների համար, որ մենք պատճառեցինք նրան»:
15 Յովսէփին եղբայրները տեսնելով որ իրենց հայրը մեռաւ, ըսին իրենց մէջ. «Գուցէ Յովսէփ ոխ պահելով՝ պիտի հատուցանէ մեզի այն ամէն չարիքը որ ըրինք իրեն»։
Իբրեւ տեսին եղբարքն Յովսեփայ եթէ մեռաւ հայրն նոցա, ասեն. Գուցէ ոխս ունիցի ընդ մեզ Յովսէփ, եւ հատուցանիցէ մեզ հատուցումն զամենայն չարեացն զոր անցուցաք ընդ նա:

50:15: Իբրեւ տեսին եղբարքն Յովսեփայ թէ մեռաւ հայրն նոցա. ասեն. Գուցէ ո՛խս ունիցի ընդ մեզ Յովսէփ, եւ հատուցանիցէ մեզ հատուցումն զամենայն չարեացն զոր անցուցաք ընդ նմա[494]։
[494] Այլք. Զոր անցուցաք ընդ նա։
15 Երբ Յովսէփի եղբայրները տեսան, որ իրենց հայրը մահացել է, ասացին. «Գուցէ Յովսէփը ոխ է պահել մեր դէմ եւ վրէժ կը լուծի այն բոլոր չարիքների համար, որ մենք պատճառեցինք նրան»:
15 Յովսէփին եղբայրները տեսնելով որ իրենց հայրը մեռաւ, ըսին իրենց մէջ. «Գուցէ Յովսէփ ոխ պահելով՝ պիտի հատուցանէ մեզի այն ամէն չարիքը որ ըրինք իրեն»։
zohrab-1805▾ eastern-1994▾ western am▾
50:1515: И увидели братья Иосифовы, что умер отец их, и сказали: что, если Иосиф возненавидит нас и захочет отмстить нам за всё зло, которое мы ему сделали?
50:15 ἰδόντες οραω view; see δὲ δε though; while οἱ ο the ἀδελφοὶ αδελφος brother Ιωσηφ ιωσηφ Iōsēph; Iosif ὅτι οτι since; that τέθνηκεν θνησκω die; departed ὁ ο the πατὴρ πατηρ father αὐτῶν αυτος he; him εἶπαν επω say; speak μήποτε μηποτε lest; unless μνησικακήσῃ μνησικακεω us Ιωσηφ ιωσηφ Iōsēph; Iosif καὶ και and; even ἀνταπόδομα ανταποδομα repayment ἀνταποδῷ ανταποδιδωμι repay ἡμῖν ημιν us πάντα πας all; every τὰ ο the κακά κακος bad; ugly ἃ ος who; what ἐνεδειξάμεθα ενδεικνυμι indicate; demonstrate αὐτῷ αυτος he; him
50:15 וַ wa וְ and יִּרְא֤וּ yyirʔˈû ראה see אֲחֵֽי־ ʔᵃḥˈê- אָח brother יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph כִּי־ kî- כִּי that מֵ֣ת mˈēṯ מות die אֲבִיהֶ֔ם ʔᵃvîhˈem אָב father וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say ל֥וּ lˌû לוּ if only יִשְׂטְמֵ֖נוּ yiśṭᵊmˌēnû שׂטם bear grudge יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph וְ wᵊ וְ and הָשֵׁ֤ב hāšˈēv שׁוב return יָשִׁיב֙ yāšîv שׁוב return לָ֔נוּ lˈānû לְ to אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הָ֣ hˈā הַ the רָעָ֔ה rāʕˈā רָעָה evil אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] גָּמַ֖לְנוּ gāmˌalnû גמל deal fully אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
50:15. quo mortuo timentes fratres eius et mutuo conloquentes ne forte memor sit iniuriae quam passus est et reddat nobis malum omne quod fecimusNow he being dead, his brethren were afraid, and talked one with another: Lest perhaps he should remember the wrong he suffered, and requite us all the evil that we did to him.
15. And when Joseph’s brethren saw that their father was dead, they said, It may be that Joseph will hate us, and will fully requite us all the evil which we did unto him.
50:15. Now that he was dead, his brothers were afraid, and they said to one another: “Perhaps now he may remember the injury that he suffered and requite us for all the evil that we did to him.”
50:15. And when Joseph’s brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.
And when Joseph' s brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him:

15: И увидели братья Иосифовы, что умер отец их, и сказали: что, если Иосиф возненавидит нас и захочет отмстить нам за всё зло, которое мы ему сделали?
50:15
ἰδόντες οραω view; see
δὲ δε though; while
οἱ ο the
ἀδελφοὶ αδελφος brother
Ιωσηφ ιωσηφ Iōsēph; Iosif
ὅτι οτι since; that
τέθνηκεν θνησκω die; departed
ο the
πατὴρ πατηρ father
αὐτῶν αυτος he; him
εἶπαν επω say; speak
μήποτε μηποτε lest; unless
μνησικακήσῃ μνησικακεω us
Ιωσηφ ιωσηφ Iōsēph; Iosif
καὶ και and; even
ἀνταπόδομα ανταποδομα repayment
ἀνταποδῷ ανταποδιδωμι repay
ἡμῖν ημιν us
πάντα πας all; every
τὰ ο the
κακά κακος bad; ugly
ος who; what
ἐνεδειξάμεθα ενδεικνυμι indicate; demonstrate
αὐτῷ αυτος he; him
50:15
וַ wa וְ and
יִּרְא֤וּ yyirʔˈû ראה see
אֲחֵֽי־ ʔᵃḥˈê- אָח brother
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
כִּי־ kî- כִּי that
מֵ֣ת mˈēṯ מות die
אֲבִיהֶ֔ם ʔᵃvîhˈem אָב father
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
ל֥וּ lˌû לוּ if only
יִשְׂטְמֵ֖נוּ yiśṭᵊmˌēnû שׂטם bear grudge
יֹוסֵ֑ף yôsˈēf יֹוסֵף Joseph
וְ wᵊ וְ and
הָשֵׁ֤ב hāšˈēv שׁוב return
יָשִׁיב֙ yāšîv שׁוב return
לָ֔נוּ lˈānû לְ to
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הָ֣ hˈā הַ the
רָעָ֔ה rāʕˈā רָעָה evil
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
גָּמַ֖לְנוּ gāmˌalnû גמל deal fully
אֹתֹֽו׃ ʔōṯˈô אֵת [object marker]
50:15. quo mortuo timentes fratres eius et mutuo conloquentes ne forte memor sit iniuriae quam passus est et reddat nobis malum omne quod fecimus
Now he being dead, his brethren were afraid, and talked one with another: Lest perhaps he should remember the wrong he suffered, and requite us all the evil that we did to him.
50:15. Now that he was dead, his brothers were afraid, and they said to one another: “Perhaps now he may remember the injury that he suffered and requite us for all the evil that we did to him.”
50:15. And when Joseph’s brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: По смерти отца бывшего связующим звеном, посредником и примирителем между Иосифом и его братьями, последние стали опасаться, что под благорасположением, какое оказывал им Иосиф при жизни отца, могла скрываться тайная вражда (еврейский глагол satam, ср. 27:41), которая теперь, по смерти отца, может разрешится мщением им со стороны Иосифа (42:28).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Joseph Comforts His Brethren.B. C. 1689.
15 And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. 16 And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying, 17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him. 18 And his brethren also went and fell down before his face; and they said, Behold, we be thy servants. 19 And Joseph said unto them, Fear not: for am I in the place of God? 20 But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. 21 Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.
We have here the settling of a good correspondence between Joseph and his brethren, now that their father was dead. Joseph was at court, in the royal city; his brethren were in Goshen, remote in the country; yet the keeping up of a good understanding, and a good affection, between them, would be both his honour and their interest. Note, When Providence has removed the parents by death, the best methods ought to be taken, not only for the preventing of quarrels among the children (which often happen about the dividing of the estate), but for the preserving of acquaintance and love, that unity may continue even when that centre of unity is taken away.
I. Joseph's brethren humbly make their court to him for his favour. 1. They began to be jealous of Joseph, not that he had given them any cause to be so, but the consciousness of guilt, and of their own inability in such a case to forgive and forget, made them suspicious of the sincerity and constancy of Joseph's favour (v. 15): Joseph will peradventure hate us. While their father lived, they thought themselves safe under his shadow; but now that he was dead they feared the worst from Joseph. Note, A guilty conscience exposes men to continual frights, even where no fear is, and makes them suspicious of every body, as Cain, ch. iv. 14. Those that would be fearless must keep themselves guiltless. If our heart reproach us not, then have we confidence both towards God and man. 2. They humbled themselves before him, confessed their fault, and begged his pardon. They did it by proxy (v. 17); they did it in person, v. 18. Now that the sun and moon had set, the eleven stars did homage to Joseph, for the further accomplishment of his dream. They speak of their former offence with fresh regret: Forgive the trespass. They throw themselves at Joseph's feet, and refer themselves to his mercy: We are thy servants. Thus we must bewail the sins we committed long ago, even those which we hope through grace are forgiven; and, when we pray to God for pardon, we must promise to be his servants. 3. They pleaded their relation to Jacob and to Jacob's God. (1.) To Jacob, urging that he directed them to make this submission, rather because he questioned whether they would do their duty in humbling themselves than because he questioned whether Joseph would do his duty in forgiving them; nor could he reasonably expect Joseph's kindness to them unless they thus qualified themselves for it (v. 16): Thy father did command. Thus, in humbling ourselves to Christ by faith and repentance, we may plead that it is the command of his Father, and our Father, that we do so.
Adam Clarke: Commentary on the Bible - 1831
50:15: Saw that their father was dead - This at once argues both a sense of guilt in their own consciences, and a want of confidence in their brother. They might have supposed that hitherto he had forborne to punish them merely on their father's account; but now that he was dead, and Joseph having them completely in his power, they imagined that he would take vengeance on them for their former conduct towards him.
Thus conscience records criminality; and, by giving birth to continual fears and doubtfulness, destroys all peace of mind, security, and confidence. On this subject an elegant poet has spoken with his usual point and discernment: -
Exemplo quodcumque malo committitur, ipsi
Displicet auctori. Prima est haec ultio, quod se
Judice nemo nocens absolvitur, improba quamvis
Gratia fallaci Praetoris vicerit urna.
Juv. Sat. xiii. 1, etc.
Happily metaphrased by Mr. Dryden: -
He that commits a fault shall quickly find The pressing guilt lie heavy on his mind. Though bribes, or favor shall assert his cause, Pronounce him guiltless, and elude the laws, None quits himself; his own impartial thought Will damn, and conscience will record the fault. This, first, the wicked feels.
We have seen this in the preceding history often exemplified in the case of Joseph's brethren.
Albert Barnes: Notes on the Bible - 1834
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 Rev_enge. God has already judged them, and moreover turned their sinful deed into a blessing. He assures them of his brotherly kindness toward them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:15: their father: Gen 27:41, Gen 27:42
Joseph: Gen 42:17; Lev 26:36; Job 15:21, Job 15:22; Psa 14:5, Psa 53:5; Pro 28:1; Rom 2:15
Carl Friedrich Keil and Franz Delitzsch
50:15
After their father's death, Joseph's brethren were filled with alarm, and said, "If Joseph now should punish us and requite all the evil that we have done to him," sc., what would become of us! The sentence contains an aposiopesis, like Ps 27:13; and לוּ with the imperfect presupposes a condition, being used "in cases which are not desired, and for the present not real, though perhaps possible" (Ew. 358). The brethren therefore deputed one of their number (possibly Benjamin) to Joseph, and instructed him to appeal to the wish expressed by their father before his death, and to implore forgiveness: "O pardon the misdeed of thy brethren and their sin, that they have done thee evil; and now grant forgiveness to the misdeed of the servants of the God of thy father." The ground of their plea is contained in ועתּה "and now," sc., as we request it by the desire and direction of our father, and in the epithet applied to themselves, "servants of the God of thy father." There is no reason whatever for regarding the appeal to their father's wish as a mere pretence. The fact that no reference was made by Jacob in his blessing to their sin against Joseph, merely proved that he as their father had forgiven the sin of his sons, since the grace of God had made their misdeed the means of Israel's salvation; but it by no means proves that he could not have instructed his sons humbly to beg for forgiveness from Joseph, even though Joseph had hitherto shown them only goodness and love. How far Joseph was from thinking of ultimate retribution and revenge, is evident from the reception which he gave to their request (Gen 50:17): "Joseph wept at their address to him." viz., at the fact that they could impute anything so bad to him; and when they came themselves, and threw themselves as servants at his feet, he said to them (Gen 50:19), "Fear not, for am I in the place of God?" i.e., am I in a position to interfere of my own accord with the purposes of God, and not rather bound to submit to them myself? "Ye had indeed evil against me in your mind, but God had it in mind for good (to turn this evil into good), to do (עשׂה like ואה Gen 48:11), as is now evident (lit., as has occurred this day, cf. Deut 2:30; Deut 4:20, etc.), to preserve alive a great nation (cf. Gen 45:7). And now fear not, I shall provide for you and your families." Thus he quieted them by his affectionate words.
Geneva 1599
50:15 And when Joseph's brethren saw that their father was dead, they said, (d) Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.
(d) An evil conscience is never fully at rest.
John Gill
50:15 And when Joseph's brethren saw that their father was dead,.... And buried; for this and what follows were after their return to Egypt, from the burial of their father; though some think it was before, and as soon as they saw their father was dead, when they thought it a proper time, while Joseph's heart was tender and affected with his father's death, to compromise matters with him: but there is no reason to invert the order of the narration, for this "seeing" is not to be understood of their bodily sight, but of the contemplation of their minds; they considered with themselves that their father was now dead and buried, they had lost an affectionate parent, who was concerned for the welfare and peace of all his family, but what a turn things would now take they knew not:
they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him; their sin came fresh to their remembrance, guilt arose in their consciences and flew in their faces, and this caused fear and distrust where there was no reason for it, and led them to treat Joseph's character very ill; who was far from being of such a temper and disposition suggested by them, as if he retained hatred in his breast, and was of a revengeful spirit, only hid it during his father's life, because he would not grieve him.
John Wesley
50:15 Joseph will peradventure hate us - While their father lived, they thought themselves safe under his shadow; but now he was dead, they feared the worst. A guilty conscience exposeth men to continual frights; those that would be fearless must keep themselves guiltless.
Robert Jamieson, A. R. Fausset and David Brown
50:15 When Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, &c.--Joseph was deeply affected by this communication. He gave them the strongest assurances of his forgiveness and thereby gave both a beautiful trait of his own pious character, as well as appeared an eminent type of the Saviour.
50:1650:16: Եկին առ Յովսէփ եւ ասեն ցնա. Հայր քո երդմնեցոյց զմեզ մինչ չեւ՛ վախճանեալ էր նորա.
16 Նրանք եկան Յովսէփի մօտ ու ասացին. «Քո հայրը երբ դեռ չէր մեռել, մեզ երդուեցրել էր
16 Ուստի Յովսէփին պատգամաւոր ղրկեցին՝ ըսելով. «Քու հայրդ մեռնելէն առաջ պատուիրեց մեզի ու ըսաւ. ‘Յովսէփին այսպէս ըսէք.
[669]Եկին առ Յովսէփ եւ ասեն. Հայր քո [670]երդմնեցոյց զմեզ`` մինչչեւ վախճանեալ էր նորա, ասէ:

50:16: Եկին առ Յովսէփ եւ ասեն ցնա. Հայր քո երդմնեցոյց զմեզ մինչ չեւ՛ վախճանեալ էր նորա.
16 Նրանք եկան Յովսէփի մօտ ու ասացին. «Քո հայրը երբ դեռ չէր մեռել, մեզ երդուեցրել էր
16 Ուստի Յովսէփին պատգամաւոր ղրկեցին՝ ըսելով. «Քու հայրդ մեռնելէն առաջ պատուիրեց մեզի ու ըսաւ. ‘Յովսէփին այսպէս ըսէք.
zohrab-1805▾ eastern-1994▾ western am▾
50:1616: И послали они сказать Иосифу: отец твой пред смертью своею завещал, говоря:
50:16 καὶ και and; even παρεγένοντο παραγινομαι happen by; come by / to / along πρὸς προς to; toward Ιωσηφ ιωσηφ Iōsēph; Iosif λέγοντες λεγω tell; declare ὁ ο the πατήρ πατηρ father σου σου of you; your ὥρκισεν ορκιζω put on / under oath; administer an oath πρὸ προ before; ahead of τοῦ ο the τελευτῆσαι τελευταω meet an end αὐτὸν αυτος he; him λέγων λεγω tell; declare
50:16 וַ wa וְ and יְצַוּ֕וּ yᵊṣaˈûû צוה command אֶל־ ʔel- אֶל to יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say אָבִ֣יךָ ʔāvˈîḵā אָב father צִוָּ֔ה ṣiwwˈā צוה command לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face מֹותֹ֖ו môṯˌô מָוֶת death לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
50:16. mandaverunt ei pater tuus praecepit nobis antequam morereturAnd they sent a message to him, saying: Thy father commanded us before he died,
16. And they sent a message unto Joseph, saying, Thy father did command before he died, saying,
50:16. So they sent a message to him, saying: “Your father instructed us before he died,
50:16. And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying,
And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying:

16: И послали они сказать Иосифу: отец твой пред смертью своею завещал, говоря:
50:16
καὶ και and; even
παρεγένοντο παραγινομαι happen by; come by / to / along
πρὸς προς to; toward
Ιωσηφ ιωσηφ Iōsēph; Iosif
λέγοντες λεγω tell; declare
ο the
πατήρ πατηρ father
σου σου of you; your
ὥρκισεν ορκιζω put on / under oath; administer an oath
πρὸ προ before; ahead of
τοῦ ο the
τελευτῆσαι τελευταω meet an end
αὐτὸν αυτος he; him
λέγων λεγω tell; declare
50:16
וַ wa וְ and
יְצַוּ֕וּ yᵊṣaˈûû צוה command
אֶל־ ʔel- אֶל to
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
אָבִ֣יךָ ʔāvˈîḵā אָב father
צִוָּ֔ה ṣiwwˈā צוה command
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
מֹותֹ֖ו môṯˌô מָוֶת death
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
50:16. mandaverunt ei pater tuus praecepit nobis antequam moreretur
And they sent a message to him, saying: Thy father commanded us before he died,
16. And they sent a message unto Joseph, saying, Thy father did command before he died, saying,
50:16. So they sent a message to him, saying: “Your father instructed us before he died,
50:16. And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Не решаясь прямо предстать для объяснений пред Иосифом, братья его выбирают из себя представителей (по традиции, Дана и Неффалима — сыновей Валлы, с которыми был особенно близок в детстве Иосиф по 37:2), приносят покаяние в преступлении своем против Иосифа и именем отца умоляют простить их. «Смотри, — замечает святой Иоанн Златоуст, — как они становятся обвинителями самих себя, замечая, как велика обличительная сила совести» (с. 722–723). Искренно признавая свою вину, они умоляют о прощении не только ради памяти умершего отца, но и во имя единого у всех них Бога, Которого рабами все они были (мотив, сильный сам по себе, получал особенную убедительность в стране идолопоклонства — Египте).
Adam Clarke: Commentary on the Bible - 1831
50:16: Thy father did command - Whether he did or not we cannot tell. Some think they had feigned this story, but that is not so likely. Jacob might have had suspicions too, and might have thought that the best way to prevent evil was to humble themselves before their brother, and get a fresh assurance of his forgiveness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:16: sent: Heb. charged, Pro 29:25
John Gill
50:16 And they sent a messenger unto Joseph,.... Not Bilhah, as the Targums of Jonathan and Jerusalem, nor her sons, Dan and Naphtali, as Jarchi, grounding it on Gen 37:1 though it is not improbable that some from among themselves were deputed, who were most interested in Joseph; since it is not very likely they would commit such an affair to a stranger or to a servant; and the most proper persons to be sent on such an errand seem to be Judah and Benjamin, the latter as having had no concern in the affair of selling him, and was his own brother by father and mother's side, and very dear to him; and the former, because he saved his life, when the rest, excepting Reuben, were for shedding his blood, and had endeared himself also to Joseph, by his tender concern both for his father and his brother Benjamin; however, they thought fit first to sound Joseph by a messenger, how he stood affected to them, before they appeared in a body in person, to whom they gave a charge, as the words may be rendered, "they commanded unto Joseph" (t); that is, they commanded those that were deputed by them to him:
saying, thy father did command before he died; some think, this was no better than a lie, which their fear prompted them to; and that they framed the following story, the more to work upon the mind of Joseph, and dispose it in their favour; seeing it is a question whether Jacob ever knew anything of the affair of their ill usage to Joseph; since otherwise it would have been, in all likelihood, taken notice of in his last dying words, as well as the affair of Reuben, and that of Simeon and Levi; and besides, had he been apprised of it, he knew such was the clemency and generosity of Joseph, that he had nothing to fear from him, nor could he entertain any suspicion of a malevolent disposition in him towards his brethren, or that he would ever use them ill for former offences:
saying, as follows:
(t) "et mandaverunt ad Joseph", Montanus; "nuntio misso", Pagninus; "aliquos ad Josephum", Junius & Tremellius, Piscator.
John Wesley
50:16 Thy father did command - Thus in humbling ourselves to Christ by faith and repentance, we may plead that it is the command of his father and our father we should do so.
50:1750:17: ասէ. Ա՛յսպէս ասասջիք ցՅովսէփ. թողցե՛ս դոցա զյանցանս եւ զմեղս իւրեանց. զի չարի՛ս անցուցին ընդ քեզ։ Եւ արդ՝ ներեա՛ յանցանաց ծառայից Աստուծոյ հօր քոյ։ Եւ ելաց Յովսէփ վասն բանիցն՝ զոր խօսեցան ընդ նմա։
17 ու ասել. “Այսպէս կ’ասէք Յովսէփին. նրանք չարիք գործեցին քո դէմ, բայց դու կը ներես նրանց յանցանքներն ու մեղքերը”: Արդ, ների՛ր քո հօր Աստծու ծառաների յանցանքները»: Յովսէփն իրեն ասուած այս խօսքերի համար լաց եղաւ:
17 «Հիմա շնորհք ըրէ, քու եղբայրներուդ յանցանքը ու անոնց մեղքը ներէ, վասն զի քեզի չարութիւն ըրին»’ եւ հիմա կ’աղաչենք քեզի, քու հօրդ Աստուծոյն ծառաներուն յանցանքը ներէ»։ Եւ Յովսէփ լացաւ, երբ անոնք խօսեցան իրեն։
Այսպէս ասասջիք ցՅովսէփ. Թողցես [671]դոցա զյանցանսն եւ զմեղս իւրեանց, զի չարիս անցուցին ընդ քեզ. եւ արդ ներեա յանցանաց ծառայից Աստուծոյ հօր քո: Եւ ելաց Յովսէփ վասն բանիցն զոր խօսեցան ընդ նմա:

50:17: ասէ. Ա՛յսպէս ասասջիք ցՅովսէփ. թողցե՛ս դոցա զյանցանս եւ զմեղս իւրեանց. զի չարի՛ս անցուցին ընդ քեզ։ Եւ արդ՝ ներեա՛ յանցանաց ծառայից Աստուծոյ հօր քոյ։ Եւ ելաց Յովսէփ վասն բանիցն՝ զոր խօսեցան ընդ նմա։
17 ու ասել. “Այսպէս կ’ասէք Յովսէփին. նրանք չարիք գործեցին քո դէմ, բայց դու կը ներես նրանց յանցանքներն ու մեղքերը”: Արդ, ների՛ր քո հօր Աստծու ծառաների յանցանքները»: Յովսէփն իրեն ասուած այս խօսքերի համար լաց եղաւ:
17 «Հիմա շնորհք ըրէ, քու եղբայրներուդ յանցանքը ու անոնց մեղքը ներէ, վասն զի քեզի չարութիւն ըրին»’ եւ հիմա կ’աղաչենք քեզի, քու հօրդ Աստուծոյն ծառաներուն յանցանքը ներէ»։ Եւ Յովսէփ լացաւ, երբ անոնք խօսեցան իրեն։
zohrab-1805▾ eastern-1994▾ western am▾
50:1717: так скажите Иосифу: прости братьям твоим вину и грех их, так как они сделали тебе зло. И ныне прости вины рабов Бога отца твоего. Иосиф плакал, когда ему говорили это.
50:17 οὕτως ουτως so; this way εἴπατε επω say; speak Ιωσηφ ιωσηφ Iōsēph; Iosif ἄφες αφιημι dismiss; leave αὐτοῖς αυτος he; him τὴν ο the ἀδικίαν αδικια injury; injustice καὶ και and; even τὴν ο the ἁμαρτίαν αμαρτια sin; fault αὐτῶν αυτος he; him ὅτι οτι since; that πονηρά πονηρος harmful; malignant σοι σοι you ἐνεδείξαντο ενδεικνυμι indicate; demonstrate καὶ και and; even νῦν νυν now; present δέξαι δεχομαι accept; take τὴν ο the ἀδικίαν αδικια injury; injustice τῶν ο the θεραπόντων θεραπων minister τοῦ ο the θεοῦ θεος God τοῦ ο the πατρός πατηρ father σου σου of you; your καὶ και and; even ἔκλαυσεν κλαιω weep; cry Ιωσηφ ιωσηφ Iōsēph; Iosif λαλούντων λαλεω talk; speak αὐτῶν αυτος he; him πρὸς προς to; toward αὐτόν αυτος he; him
50:17 כֹּֽה־ kˈō- כֹּה thus תֹאמְר֣וּ ṯōmᵊrˈû אמר say לְ lᵊ לְ to יֹוסֵ֗ף yôsˈēf יֹוסֵף Joseph אָ֣נָּ֡א ʔˈānnˈā אָנָּא pray שָׂ֣א śˈā נשׂא lift נָ֠א nˌā נָא yeah פֶּ֣שַׁע pˈešaʕ פֶּשַׁע rebellion אַחֶ֤יךָ ʔaḥˈeʸḵā אָח brother וְ wᵊ וְ and חַטָּאתָם֙ ḥaṭṭāṯˌām חַטָּאת sin כִּי־ kî- כִּי that רָעָ֣ה rāʕˈā רָעָה evil גְמָל֔וּךָ ḡᵊmālˈûḵā גמל deal fully וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now שָׂ֣א śˈā נשׂא lift נָ֔א nˈā נָא yeah לְ lᵊ לְ to פֶ֥שַׁע fˌešaʕ פֶּשַׁע rebellion עַבְדֵ֖י ʕavᵊḏˌê עֶבֶד servant אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) אָבִ֑יךָ ʔāvˈîḵā אָב father וַ wa וְ and יֵּ֥בְךְּ yyˌēvk בכה weep יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph בְּ bᵊ בְּ in דַבְּרָ֥ם ḏabbᵊrˌām דבר speak אֵלָֽיו׃ ʔēlˈāʸw אֶל to
50:17. ut haec tibi verbis illius diceremus obsecro ut obliviscaris sceleris fratrum tuorum et peccati atque malitiae quam exercuerunt in te nos quoque oramus ut servis Dei patris tui dimittas iniquitatem hanc quibus auditis flevit IosephThat we should say thus much to thee from him: I beseech thee to forget the wickedness of thy brethren, and the sin and malice they practised against thee: we also pray thee, to forgive the servants of the God of thy father this wickedness. And when Joseph heard this, he wept.
17. So shall ye say unto Joseph, Forgive, I pray thee now, the transgression of thy brethren, and their sin, for that they did unto thee evil: and now, we pray thee, forgive the transgression of the servants of the God of thy father. And Joseph wept when they spake unto him.
50:17. that we should say these words to you from him: ‘I beg you to forget the wickedness of your brothers, and the sin and malice that they practiced against you.’ Likewise, we petition you to release the servants of the God of your father from this iniquity.” Hearing this, Joseph wept.
50:17. So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.
So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him:

17: так скажите Иосифу: прости братьям твоим вину и грех их, так как они сделали тебе зло. И ныне прости вины рабов Бога отца твоего. Иосиф плакал, когда ему говорили это.
50:17
οὕτως ουτως so; this way
εἴπατε επω say; speak
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἄφες αφιημι dismiss; leave
αὐτοῖς αυτος he; him
τὴν ο the
ἀδικίαν αδικια injury; injustice
καὶ και and; even
τὴν ο the
ἁμαρτίαν αμαρτια sin; fault
αὐτῶν αυτος he; him
ὅτι οτι since; that
πονηρά πονηρος harmful; malignant
σοι σοι you
ἐνεδείξαντο ενδεικνυμι indicate; demonstrate
καὶ και and; even
νῦν νυν now; present
δέξαι δεχομαι accept; take
τὴν ο the
ἀδικίαν αδικια injury; injustice
τῶν ο the
θεραπόντων θεραπων minister
τοῦ ο the
θεοῦ θεος God
τοῦ ο the
πατρός πατηρ father
σου σου of you; your
καὶ και and; even
ἔκλαυσεν κλαιω weep; cry
Ιωσηφ ιωσηφ Iōsēph; Iosif
λαλούντων λαλεω talk; speak
αὐτῶν αυτος he; him
πρὸς προς to; toward
αὐτόν αυτος he; him
50:17
כֹּֽה־ kˈō- כֹּה thus
תֹאמְר֣וּ ṯōmᵊrˈû אמר say
לְ lᵊ לְ to
יֹוסֵ֗ף yôsˈēf יֹוסֵף Joseph
אָ֣נָּ֡א ʔˈānnˈā אָנָּא pray
שָׂ֣א śˈā נשׂא lift
נָ֠א nˌā נָא yeah
פֶּ֣שַׁע pˈešaʕ פֶּשַׁע rebellion
אַחֶ֤יךָ ʔaḥˈeʸḵā אָח brother
וְ wᵊ וְ and
חַטָּאתָם֙ ḥaṭṭāṯˌām חַטָּאת sin
כִּי־ kî- כִּי that
רָעָ֣ה rāʕˈā רָעָה evil
גְמָל֔וּךָ ḡᵊmālˈûḵā גמל deal fully
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
שָׂ֣א śˈā נשׂא lift
נָ֔א nˈā נָא yeah
לְ lᵊ לְ to
פֶ֥שַׁע fˌešaʕ פֶּשַׁע rebellion
עַבְדֵ֖י ʕavᵊḏˌê עֶבֶד servant
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
אָבִ֑יךָ ʔāvˈîḵā אָב father
וַ wa וְ and
יֵּ֥בְךְּ yyˌēvk בכה weep
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
בְּ bᵊ בְּ in
דַבְּרָ֥ם ḏabbᵊrˌām דבר speak
אֵלָֽיו׃ ʔēlˈāʸw אֶל to
50:17. ut haec tibi verbis illius diceremus obsecro ut obliviscaris sceleris fratrum tuorum et peccati atque malitiae quam exercuerunt in te nos quoque oramus ut servis Dei patris tui dimittas iniquitatem hanc quibus auditis flevit Ioseph
That we should say thus much to thee from him: I beseech thee to forget the wickedness of thy brethren, and the sin and malice they practised against thee: we also pray thee, to forgive the servants of the God of thy father this wickedness. And when Joseph heard this, he wept.
50:17. that we should say these words to you from him: ‘I beg you to forget the wickedness of your brothers, and the sin and malice that they practiced against you.’ Likewise, we petition you to release the servants of the God of your father from this iniquity.” Hearing this, Joseph wept.
50:17. So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
(2.) To Jacob's God. They plead (v. 17), We are theservants of the God of thy father; not only children of the same Jacob, but worshippers of the same Jehovah. Note, Though we must be ready to forgive all that are any way injurious to us, yet we must especially take heed of bearing malice towards any that are the servants of the God of our father: such we should always treat with a peculiar tenderness; for we and they have the same Master.
II. Joseph, with a great deal of compassion, confirms his reconciliation and affection to them; his compassion appears, v. 17. He wept when they spoke to him. These were tears of sorrow for their suspicion of him, and tears of tenderness upon their submission. In his reply, 1. He directs them to look up to God in their repentance (v. 19): Am I in the place of God? He, in his great humility, thought they showed him too much respect, as if all their happiness were bound up in his favour, and said to them, in effect, as Peter to Cornelius, "Stand up, I myself also am a man. Make your peace with God, and then you will find it an easy matter to make your peace with me." Note, When we ask forgiveness of those whom we have offended we must take heed of putting them in the place of God, by dreading their wrath and soliciting their favour more than God's. "Am I in the place of God, to whom alone vengeance belongs? No, I will leave you to his mercy." Those that avenge themselves step into the place of God, Rom. xii. 19. 2. He extenuates their fault, from the consideration of the great good which God wonderfully brought out of it, which, though it should not make them the less sorry for their sin, yet might make him the more willing to forgive it (v. 20): You thought evil (to disappoint the dreams), but God meant it unto good, in order to the fulfilling of the dreams, and the making of Joseph a greater blessing to his family than otherwise he could have been. Note, When God makes use of men's agency for the performance of his counsels, it is common for him to mean one thing and them another, even the quite contrary, but God's counsel shall stand. See Isa. x. 7. Again, God often brings good out of evil, and promotes the designs of his providence even by the sins of men; not that he is the author of sin, far be it from us to think so; but his infinite wisdom so overrules events, and directs the chain of them, that, in the issue, that ends in his praise which in its own nature had a direct tendency to his dishonour; as the putting of Christ to death, Acts ii. 23. This does not make sin the less sinful, nor sinners the less punishable, but it redounds greatly to the glory of God's wisdom. 3. He assures them of the continuance of his kindness to them: Fear not; I will nourish you, v. 21. See what an excellent spirit Joseph was of, and learn of him to render good for evil. He did not tell them they were upon their good behaviour, and he would be kind to them if he saw they conducted themselves well; no, he would not thus hold them in suspense, nor seem jealous of them, though they had been suspicious of him: He comforted them, and, to banish all their fears, he spoke kindly to them. Note, Broken spirits must be bound up and encouraged. Those we love and forgive we must not only do well for but speak kindly to.
Adam Clarke: Commentary on the Bible - 1831
50:17: The servants of the God of thy father - These words were wonderfully well chosen, and spoken in the most forcible manner to Joseph's piety and filial affection. No wonder then that he wept when they spake to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:17: Forgive: Mat 6:12, Mat 6:14, Mat 6:15, Mat 18:35; Luk 17:3, Luk 17:4; Eph 4:32; Col 3:12, Col 3:13
they did: Gen 50:20; Job 33:27, Job 33:28; Psa 21:11; Pro 28:13; Jam 5:16
servants: Gen 31:42, Gen 49:25; Mat 10:42, Mat 25:40; Mar 10:41; Gal 6:10, Gal 6:16; Plm 1:8-20
wept: Gen 42:21-24, Gen 45:4, Gen 45:5, Gen 45:8
Geneva 1599
50:17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the (e) God of thy father. And Joseph wept when they spake unto him.
(e) Meaning, that they who have one God should be joined in most sure love.
John Gill
50:17 So shall ye say unto Joseph, forgive, I pray thee now, the trespass of thy brethren, and their sin,.... Their very great sin, and therefore more words than one are used to express it: unless this repetition should be intended, and signifies that their crime was a trespass against God, and a sin against their brother; and however they are directed to ask forgiveness for it, and urge the relation they stood in to Joseph, in order to obtain it, which they were ready to acknowledge as a very great evil, and of which they repented:
and now, we pray thee, forgive the trespass of the servants of the God of thy father; they urge not only the common relation they stood in to Jacob, but what they stood in to the God of Jacob, being his servants, his worshippers, as Joseph also was; and therefore, being his brethren not only in nature but in religion and grace, they hoped he would forgive their trespass:
and Joseph wept when they spake unto him; by their messenger; being troubled that they should be in such anxiety and distress of mind, which he had a fellow feeling with, and that they should have no better opinion of him, but entertain such distrust of him, notwithstanding all the kindness he had shown them, as to imagine that he should ever deal hardly with them for their former ill usage of him, which was forgiven and forgotten by him long ago.
John Wesley
50:17 We are the servants of the God of thy father - Not only children of the same Jacob, but worshippers of the same Jehovah. Though we must be ready to forgive all that injure us, yet we must especially take heed of bearing malice towards any that are the servants of the God of our father; those we should always treat with a peculiar tenderness, for we and they have the same master. He wept when they spake to him - These were tears of sorrow for their suspicion of him, and tears of tenderness upon their submission.
50:1850:18: Եւ եկեալ առ նա եղբարցն իւրոց՝ անկա՛ն առաջի նորա եւ ասեն. Ահաւասիկ մեք ծառա՛յք քո եմք։
18 Նրա եղբայրները գալով իր մօտ՝ ընկան նրա ոտքերն ու ասացին. «Ահա մենք քո ծառաներն ենք»:
18 Անոր եղբայրներն ալ գացին եւ անոր առջեւ ինկան ու ըսին. «Ահա մենք քու ծառաներդ ենք»։
Եւ եկեալ առ նա եղբարցն իւրոց` անկան առաջի նորա եւ ասեն. Ահաւասիկ մեք ծառայք քո եմք:

50:18: Եւ եկեալ առ նա եղբարցն իւրոց՝ անկա՛ն առաջի նորա եւ ասեն. Ահաւասիկ մեք ծառա՛յք քո եմք։
18 Նրա եղբայրները գալով իր մօտ՝ ընկան նրա ոտքերն ու ասացին. «Ահա մենք քո ծառաներն ենք»:
18 Անոր եղբայրներն ալ գացին եւ անոր առջեւ ինկան ու ըսին. «Ահա մենք քու ծառաներդ ենք»։
zohrab-1805▾ eastern-1994▾ western am▾
50:1818: Пришли и сами братья его, и пали пред лицем его, и сказали: вот, мы рабы тебе.
50:18 καὶ και and; even ἐλθόντες ερχομαι come; go πρὸς προς to; toward αὐτὸν αυτος he; him εἶπαν επω say; speak οἵδε οδε further; this ἡμεῖς ημεις we σοι σοι you οἰκέται οικετης domestic
50:18 וַ wa וְ and יֵּלְכוּ֙ yyēlᵊḵˌû הלך walk גַּם־ gam- גַּם even אֶחָ֔יו ʔeḥˈāʸw אָח brother וַֽ wˈa וְ and יִּפְּל֖וּ yyippᵊlˌû נפל fall לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say הִנֶּ֥נּֽוּ hinnˌennˈû הִנֵּה behold לְךָ֖ lᵊḵˌā לְ to לַ la לְ to עֲבָדִֽים׃ ʕᵃvāḏˈîm עֶבֶד servant
50:18. veneruntque ad eum fratres sui et proni in terram dixerunt servi tui sumusAnd his brethren came to him; and worshipping prostrate on the ground, they said: We are thy servants.
18. And his brethren also went and fell down before his face; and they said, Behold, we be thy servants.
50:18. And his brothers went to him. And reverencing prostrate on the ground, they said, “We are your servants.”
50:18. And his brethren also went and fell down before his face; and they said, Behold, we [be] thy servants.
And his brethren also went and fell down before his face; and they said, Behold, we [be] thy servants:

18: Пришли и сами братья его, и пали пред лицем его, и сказали: вот, мы рабы тебе.
50:18
καὶ και and; even
ἐλθόντες ερχομαι come; go
πρὸς προς to; toward
αὐτὸν αυτος he; him
εἶπαν επω say; speak
οἵδε οδε further; this
ἡμεῖς ημεις we
σοι σοι you
οἰκέται οικετης domestic
50:18
וַ wa וְ and
יֵּלְכוּ֙ yyēlᵊḵˌû הלך walk
גַּם־ gam- גַּם even
אֶחָ֔יו ʔeḥˈāʸw אָח brother
וַֽ wˈa וְ and
יִּפְּל֖וּ yyippᵊlˌû נפל fall
לְ lᵊ לְ to
פָנָ֑יו fānˈāʸw פָּנֶה face
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
הִנֶּ֥נּֽוּ hinnˌennˈû הִנֵּה behold
לְךָ֖ lᵊḵˌā לְ to
לַ la לְ to
עֲבָדִֽים׃ ʕᵃvāḏˈîm עֶבֶד servant
50:18. veneruntque ad eum fratres sui et proni in terram dixerunt servi tui sumus
And his brethren came to him; and worshipping prostrate on the ground, they said: We are thy servants.
50:18. And his brothers went to him. And reverencing prostrate on the ground, they said, “We are your servants.”
50:18. And his brethren also went and fell down before his face; and they said, Behold, we [be] thy servants.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Узнав, что Иосиф тронут их раскаянием, братья уже явились к нему и, довершая свое раскаяние, падают пред ним ниц, выражая мысль, что если ранее один из них хотел остаться рабом, то теперь готовы сделать это все они.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:18: fell: Gen 27:29, Gen 37:7-11, Gen 42:6, Gen 44:14, Gen 45:3
John Gill
50:18 And his brethren also went,.... The messengers being returned to them, and acquainting them with what Joseph had said, they took courage and went from Goshen to Joseph's house or palace, be it where it may:
and fell down before his face; in an humble suppliant manner:
and they said, behold, we be thy servants; they were content to be so, would he but forgive their sin, and not resent their ill behaviour to him; thus they further fulfilled his dream of the eleven stars making obeisance to him, Gen 37:9.
50:1950:19: Եւ ասէ ցնոսա Յովսէփ. Մի՛ երկնչիք քանզի եւ ես Աստուծոյ եմ։
19 Յովսէփը նրանց ասաց. «Մի՛ վախեցէք, որովհետեւ ես էլ Աստծու մարդն եմ:
19 Յովսէփ ըսաւ անոնց. «Մի՛ վախնաք, միթէ ես Աստուծոյ տե՞ղն եմ
Եւ ասէ ցնոսա Յովսէփ. Մի՛ երկնչիք, [672]քանզի եւ ես Աստուծոյ եմ:

50:19: Եւ ասէ ցնոսա Յովսէփ. Մի՛ երկնչիք քանզի եւ ես Աստուծոյ եմ։
19 Յովսէփը նրանց ասաց. «Մի՛ վախեցէք, որովհետեւ ես էլ Աստծու մարդն եմ:
19 Յովսէփ ըսաւ անոնց. «Մի՛ վախնաք, միթէ ես Աստուծոյ տե՞ղն եմ
zohrab-1805▾ eastern-1994▾ western am▾
50:1919: И сказал Иосиф: не бойтесь, ибо я боюсь Бога;
50:19 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him Ιωσηφ ιωσηφ Iōsēph; Iosif μὴ μη not φοβεῖσθε φοβεω afraid; fear τοῦ ο the γὰρ γαρ for θεοῦ θεος God εἰμι ειμι be ἐγώ εγω I
50:19 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say אֲלֵהֶ֛ם ʔᵃlēhˈem אֶל to יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph אַל־ ʔal- אַל not תִּירָ֑אוּ tîrˈāʔû ירא fear כִּ֛י kˈî כִּי that הֲ hᵃ הֲ [interrogative] תַ֥חַת ṯˌaḥaṯ תַּחַת under part אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s) אָֽנִי׃ ʔˈānî אֲנִי i
50:19. quibus ille respondit nolite timere num Dei possumus rennuere voluntatemAnd he answered them: Fear not: can we resist the will of God?
19. And Joseph said unto them, Fear not: for am I in the place of God?
50:19. And he answered them: “Do not be afraid. Are we able to resist the will of God?
50:19. And Joseph said unto them, Fear not: for [am] I in the place of God?
And Joseph said unto them, Fear not: for [am] I in the place of God:

19: И сказал Иосиф: не бойтесь, ибо я боюсь Бога;
50:19
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
Ιωσηφ ιωσηφ Iōsēph; Iosif
μὴ μη not
φοβεῖσθε φοβεω afraid; fear
τοῦ ο the
γὰρ γαρ for
θεοῦ θεος God
εἰμι ειμι be
ἐγώ εγω I
50:19
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
אֲלֵהֶ֛ם ʔᵃlēhˈem אֶל to
יֹוסֵ֖ף yôsˌēf יֹוסֵף Joseph
אַל־ ʔal- אַל not
תִּירָ֑אוּ tîrˈāʔû ירא fear
כִּ֛י kˈî כִּי that
הֲ hᵃ הֲ [interrogative]
תַ֥חַת ṯˌaḥaṯ תַּחַת under part
אֱלֹהִ֖ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אָֽנִי׃ ʔˈānî אֲנִי i
50:19. quibus ille respondit nolite timere num Dei possumus rennuere voluntatem
And he answered them: Fear not: can we resist the will of God?
50:19. And he answered them: “Do not be afraid. Are we able to resist the will of God?
50:19. And Joseph said unto them, Fear not: for [am] I in the place of God?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-21: Ответ Иосифа повторяет уже высказанную им, при первом открытии им братьям (45:5, 7), мысль, что зло человеческое бессильно остановить благотворное действие путей Промысла Божья, который и действие злой воли обращает к благим последствиям. Ст. 19: с еврейского: «разве я вместо Бога?» — мысль, органически связанная с приведенной, — Иосиф только орудие Промысла, может ли он идти в разрез с его действиями — мстить (ср. Втор 32:35). По-русски: «ибо я боюсь Бога» взято из 42:18, и тоже может быть приведено в связь с той основной мыслью — как древнебиблейской традицией, в сущности проходящей и через всю Библию и весьма знаменательно выдвинутой в конце книги Бытия. В отношении личности Иосифа ответ его также весьма характерен для его великодушия, покорности воле Божией, особого прозрения в тайну путей Божиих.

«Этот дивный, всеми добродетелями украшенный муж, так был далек даже от памятования их поступков, что был смущен словами их» (святой Иоанн Златоуст), и сердечною речью успокаивал сердца их.

Предсмертное завещание и смерть Иосифа.
Adam Clarke: Commentary on the Bible - 1831
50:19: Am I in the place of God? - These words may be understood either as a question, or an affirmative proposition. How should I take any farther notice of your transgression? I have passed it by, the matter lies now between God and you. Or, in the order of Divine providence I am now in God's place; he has furnished me with means, and made me a distributor of his bounty; I will therefore not only nourish you, but also your little ones, Gen 50:21 : and therefore he spake comfortably unto them, as in Gen 45:8, telling them that he attributed the whole business to the particular providence of God rather than to any ill will or malice in them, and that, in permitting him to be brought into Egypt, God had graciously saved their lives, the life of their father, the lives of the people of Canaan, and of the Egyptians: as therefore God had honored him by making him vicegerent in the dispensations of his especial bounty towards so many people, it was impossible he should be displeased with the means by which this was brought about.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:19: fear not: Gen 45:5; Mat 14:27; Luk 24:37, Luk 24:38
for am I: It belongs to God to execute vengeance, and Joseph did not intend to usurp his prerogative. Thus he instructed his brethren not to fear him, but to fear God; to humble themselves before God, and to seek his forgiveness. Gen 30:2; Deu 32:35; Kg2 5:7; Job 34:19-29; Rom 12:19; Heb 10:30
Geneva 1599
50:19 And Joseph said unto them, Fear not: for [am] I in the place of (s) God?
(s) Who by the good success seems to remit it, and therefore it should not be revenged by me.
John Gill
50:19 And Joseph said unto them, fear not,.... That any hurt would be done by him to them, or that he would use them ill for their treatment of him:
for am I in the place of God? to receive such homage from you, that you should be my servants, as Saadiah Gaon gives the sense; or rather to take vengeance for injury done, which belongs to God alone: or, "am I not under God" (u)? subject to him, a servant of his, and why should you be mine? nor is it in my power, if I had a will to it, to change his purposes, to alter his providences, or contradict his will, and do hurt to those whom God hath blessed; and so may have regard to the late patriarchal benediction of his father, under the direction of the Holy Spirit: or, "am I in the place of God?" and under him a father of them, as he had been a provider for them, and a supporter of them, and still would be.
(u) "annon enim sub Deo sum?" Vatablus.
John Wesley
50:19 Am I in the place of God? - He in his great humility thought they shewed him too much respect, and faith to them in effect, as Peter to Cornelius, Stand up, I myself also am a man. Make your peace with God, and then you will find it an easy matter to make your peace with me.
50:2050:20: Դուք՝ խորհեցարուք զինէն ՚ի չարութիւն. եւ Աստուած խորհեցաւ վասն իմ ՚ի բարութիւն. որպէս եղեւ՛ իսկ յաւուրս յայսմիկ, զի կերակրեցի ժողովուրդ բազում։ Եւ ասէ ցնոսա[495]. [495] Ոմանք. Որպէս եւ եղեւ իսկ յա՛՛։
20 Դուք մտածեցիք ինձ չարիք պատճառել, բայց Աստուած իմ նկատմամբ բարի վարուեց, ինչպէս որ եղաւ այսօր, որովհետեւ մարդկանց մեծ բազմութիւն կերակրեցի ես»:
20 Եւ թէպէտ դուք ինծի դէմ չարութիւն խորհեցաք, բայց Աստուած զայն աղէկի դարձնել խորհեցաւ. այնպէս որ այս օրուան եղածին պէս՝ շատ ժողովուրդ ապրեցնէ։
Դուք խորհեցարուք զինէն ի չարութիւն, եւ Աստուած խորհեցաւ [673]վասն իմ`` ի բարութիւն. [674]որպէս եղեւ իսկ յաւուր յայսմիկ, [675]զի կերակրեցի`` ժողովուրդ բազում: Եւ ասէ ցնոսա:

50:20: Դուք՝ խորհեցարուք զինէն ՚ի չարութիւն. եւ Աստուած խորհեցաւ վասն իմ ՚ի բարութիւն. որպէս եղեւ՛ իսկ յաւուրս յայսմիկ, զի կերակրեցի ժողովուրդ բազում։ Եւ ասէ ցնոսա[495].
[495] Ոմանք. Որպէս եւ եղեւ իսկ յա՛՛։
20 Դուք մտածեցիք ինձ չարիք պատճառել, բայց Աստուած իմ նկատմամբ բարի վարուեց, ինչպէս որ եղաւ այսօր, որովհետեւ մարդկանց մեծ բազմութիւն կերակրեցի ես»:
20 Եւ թէպէտ դուք ինծի դէմ չարութիւն խորհեցաք, բայց Աստուած զայն աղէկի դարձնել խորհեցաւ. այնպէս որ այս օրուան եղածին պէս՝ շատ ժողովուրդ ապրեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
50:2020: вот, вы умышляли против меня зло; но Бог обратил это в добро, чтобы сделать то, что теперь есть: сохранить жизнь великому числу людей;
50:20 ὑμεῖς υμεις you ἐβουλεύσασθε βουλευω intend; deliberate κατ᾿ κατα down; by ἐμοῦ εμου my εἰς εις into; for πονηρά πονηρος harmful; malignant ὁ ο the δὲ δε though; while θεὸς θεος God ἐβουλεύσατο βουλευω intend; deliberate περὶ περι about; around ἐμοῦ εμου my εἰς εις into; for ἀγαθά αγαθος good ὅπως οπως that way; how ἂν αν perhaps; ever γενηθῇ γινομαι happen; become ὡς ως.1 as; how σήμερον σημερον today; present ἵνα ινα so; that διατραφῇ διατρεφω populace; population πολύς πολυς much; many
50:20 וְ wᵊ וְ and אַתֶּ֕ם ʔattˈem אַתֶּם you חֲשַׁבְתֶּ֥ם ḥᵃšavtˌem חשׁב account עָלַ֖י ʕālˌay עַל upon רָעָ֑ה rāʕˈā רָעָה evil אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) חֲשָׁבָ֣הּ ḥᵃšāvˈāh חשׁב account לְ lᵊ לְ to טֹבָ֔ה ṭōvˈā טֹובָה what is good לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of עֲשֹׂ֛ה ʕᵃśˈō עשׂה make כַּ ka כְּ as † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּ֖ה zzˌeh זֶה this לְ lᵊ לְ to הַחֲיֹ֥ת haḥᵃyˌōṯ חיה be alive עַם־ ʕam- עַם people רָֽב׃ rˈāv רַב much
50:20. vos cogitastis de me malum et Deus vertit illud in bonum ut exaltaret me sicut inpraesentiarum cernitis et salvos faceret multos populosYou thought evil against me: but God turned it into good, that he might exalt me, as at present you see, and might save many people.
20. And as for you, ye meant evil against me; but God meant it for good, to bring to pass, as it is this day, to save much people alive.
50:20. You devised evil against me. But God turned it into good, so that he might exalt me, just as you presently discern, and so that he might bring about the salvation of many peoples.
50:20. But as for you, ye thought evil against me; [but] God meant it unto good, to bring to pass, as [it is] this day, to save much people alive.
But as for you, ye thought evil against me; [but] God meant it unto good, to bring to pass, as [it is] this day, to save much people alive:

20: вот, вы умышляли против меня зло; но Бог обратил это в добро, чтобы сделать то, что теперь есть: сохранить жизнь великому числу людей;
50:20
ὑμεῖς υμεις you
ἐβουλεύσασθε βουλευω intend; deliberate
κατ᾿ κατα down; by
ἐμοῦ εμου my
εἰς εις into; for
πονηρά πονηρος harmful; malignant
ο the
δὲ δε though; while
θεὸς θεος God
ἐβουλεύσατο βουλευω intend; deliberate
περὶ περι about; around
ἐμοῦ εμου my
εἰς εις into; for
ἀγαθά αγαθος good
ὅπως οπως that way; how
ἂν αν perhaps; ever
γενηθῇ γινομαι happen; become
ὡς ως.1 as; how
σήμερον σημερον today; present
ἵνα ινα so; that
διατραφῇ διατρεφω populace; population
πολύς πολυς much; many
50:20
וְ wᵊ וְ and
אַתֶּ֕ם ʔattˈem אַתֶּם you
חֲשַׁבְתֶּ֥ם ḥᵃšavtˌem חשׁב account
עָלַ֖י ʕālˌay עַל upon
רָעָ֑ה rāʕˈā רָעָה evil
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
חֲשָׁבָ֣הּ ḥᵃšāvˈāh חשׁב account
לְ lᵊ לְ to
טֹבָ֔ה ṭōvˈā טֹובָה what is good
לְמַ֗עַן lᵊmˈaʕan לְמַעַן because of
עֲשֹׂ֛ה ʕᵃśˈō עשׂה make
כַּ ka כְּ as
הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּ֖ה zzˌeh זֶה this
לְ lᵊ לְ to
הַחֲיֹ֥ת haḥᵃyˌōṯ חיה be alive
עַם־ ʕam- עַם people
רָֽב׃ rˈāv רַב much
50:20. vos cogitastis de me malum et Deus vertit illud in bonum ut exaltaret me sicut inpraesentiarum cernitis et salvos faceret multos populos
You thought evil against me: but God turned it into good, that he might exalt me, as at present you see, and might save many people.
50:20. You devised evil against me. But God turned it into good, so that he might exalt me, just as you presently discern, and so that he might bring about the salvation of many peoples.
50:20. But as for you, ye thought evil against me; [but] God meant it unto good, to bring to pass, as [it is] this day, to save much people alive.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:20: ye thought: Gen 37:4, Gen 37:18-20; Psa 56:5
God meant: Gen 45:5-8; Psa 76:10, Psa 105:16, Psa 105:17, Psa 119:71; Isa 10:7; Act 2:23, Act 3:13-15, Act 3:26; Rom 8:28
John Gill
50:20 But as for you, ye thought evil against me,.... That must be said and owned, that their intentions were bad; they thought to have contradicted his dreams, and made them of none effect, to have token away his life, or however to have made him a slave all his days:
but God meant it unto good; he designed good should come by it, and he brought good out of it: this shows that this action, which was sinful in itself, fell under the decree of God, or was the object of it, and that there was a concourse of providence in it; not that God was the author of sin, which neither his decree about it, nor the concourse of providence with the action as such supposes; he leaving the sinner wholly to his own will in it, and having no concern in the ataxy or disorder of it, but in the issue, through his infinite wisdom, causes it to work for good, as follows:
to bring to pass, as it is this day, to save much people alive; the nation of the Egyptians and the neighbouring nations, as the Canaanites and others, and particularly his father's family: thus the sin of the Jews in crucifying Christ, which, notwithstanding the determinate counsel of God, they most freely performed, was what wrought about the greatest good, the salvation of men.
John Wesley
50:20 Ye thought evil, but God meant it unto good - In order to the making Joseph a greater blessing to his family than otherwise he could have been.
50:2150:21: Մի՛ երկնչիք՝ ե՛ս կերակրեցից զձեզ՝ եւ զտունս ձեր։ Եւ մխիթարեաց զնոսա, եւ սփոփեա՛ց զսիրտս նոցա։
21 Նա ասաց նրանց. «Մի՛ վախեցէք: Ես կը կերակրեմ ձեզ եւ ձեր ընտանիքները»: Յովսէփը մխիթարեց եւ հանգստացրեց նրանց:
21 Հիմա մի՛ վախնաք, ես ձեզ ու ձեր ընտանիքները պիտի կերակրեմ»։ Այսպէս մխիթարեց զանոնք քաղցրութեամբ* խօսելով։
Մի՛ երկնչիք, ես կերակրեցից զձեզ եւ զտունս ձեր: Եւ մխիթարեաց զնոսա, եւ սփոփեաց զսիրտս նոցա:

50:21: Մի՛ երկնչիք՝ ե՛ս կերակրեցից զձեզ՝ եւ զտունս ձեր։ Եւ մխիթարեաց զնոսա, եւ սփոփեա՛ց զսիրտս նոցա։
21 Նա ասաց նրանց. «Մի՛ վախեցէք: Ես կը կերակրեմ ձեզ եւ ձեր ընտանիքները»: Յովսէփը մխիթարեց եւ հանգստացրեց նրանց:
21 Հիմա մի՛ վախնաք, ես ձեզ ու ձեր ընտանիքները պիտի կերակրեմ»։ Այսպէս մխիթարեց զանոնք քաղցրութեամբ* խօսելով։
zohrab-1805▾ eastern-1994▾ western am▾
50:2121: итак не бойтесь: я буду питать вас и детей ваших. И успокоил их и говорил по сердцу их.
50:21 καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him μὴ μη not φοβεῖσθε φοβεω afraid; fear ἐγὼ εγω I διαθρέψω διατρεφω you καὶ και and; even τὰς ο the οἰκίας οικια house; household ὑμῶν υμων your καὶ και and; even παρεκάλεσεν παρακαλεω counsel; appeal to αὐτοὺς αυτος he; him καὶ και and; even ἐλάλησεν λαλεω talk; speak αὐτῶν αυτος he; him εἰς εις into; for τὴν ο the καρδίαν καρδια heart
50:21 וְ wᵊ וְ and עַתָּה֙ ʕattˌā עַתָּה now אַל־ ʔal- אַל not תִּירָ֔אוּ tîrˈāʔû ירא fear אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i אֲכַלְכֵּ֥ל ʔᵃḵalkˌēl כול comprehend אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker] וְ wᵊ וְ and אֶֽת־ ʔˈeṯ- אֵת [object marker] טַפְּכֶ֑ם ṭappᵊḵˈem טַף [those unable to march] וַ wa וְ and יְנַחֵ֣ם yᵊnaḥˈēm נחם repent, console אֹותָ֔ם ʔôṯˈām אֵת [object marker] וַ wa וְ and יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak עַל־ ʕal- עַל upon לִבָּֽם׃ libbˈām לֵב heart
50:21. nolite metuere ego pascam vos et parvulos vestros consolatusque est eos et blande ac leniter est locutusFear not: I will feed you and your children. And he comforted them, and spoke gently and mildly.
21. Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.
50:21. Do not be afraid. I will pasture you and your little ones.” And he consoled them, and he spoke mildly and leniently.
50:21. Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.
Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them:

21: итак не бойтесь: я буду питать вас и детей ваших. И успокоил их и говорил по сердцу их.
50:21
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
μὴ μη not
φοβεῖσθε φοβεω afraid; fear
ἐγὼ εγω I
διαθρέψω διατρεφω you
καὶ και and; even
τὰς ο the
οἰκίας οικια house; household
ὑμῶν υμων your
καὶ και and; even
παρεκάλεσεν παρακαλεω counsel; appeal to
αὐτοὺς αυτος he; him
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
αὐτῶν αυτος he; him
εἰς εις into; for
τὴν ο the
καρδίαν καρδια heart
50:21
וְ wᵊ וְ and
עַתָּה֙ ʕattˌā עַתָּה now
אַל־ ʔal- אַל not
תִּירָ֔אוּ tîrˈāʔû ירא fear
אָנֹכִ֛י ʔānōḵˈî אָנֹכִי i
אֲכַלְכֵּ֥ל ʔᵃḵalkˌēl כול comprehend
אֶתְכֶ֖ם ʔeṯᵊḵˌem אֵת [object marker]
וְ wᵊ וְ and
אֶֽת־ ʔˈeṯ- אֵת [object marker]
טַפְּכֶ֑ם ṭappᵊḵˈem טַף [those unable to march]
וַ wa וְ and
יְנַחֵ֣ם yᵊnaḥˈēm נחם repent, console
אֹותָ֔ם ʔôṯˈām אֵת [object marker]
וַ wa וְ and
יְדַבֵּ֖ר yᵊḏabbˌēr דבר speak
עַל־ ʕal- עַל upon
לִבָּֽם׃ libbˈām לֵב heart
50:21. nolite metuere ego pascam vos et parvulos vestros consolatusque est eos et blande ac leniter est locutus
Fear not: I will feed you and your children. And he comforted them, and spoke gently and mildly.
50:21. Do not be afraid. I will pasture you and your little ones.” And he consoled them, and he spoke mildly and leniently.
50:21. Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:21: I will nourish: Gen 45:10, Gen 45:11, Gen 47:12; Mat 5:44, Mat 6:14; Rom 12:20, Rom 12:21; Th1 5:15; Pe1 3:9
kindly unto them: Heb. to their hearts, Gen 34:3; Isa 40:2 *marg.
John Gill
50:21 Now therefore, fear ye not,.... Which, is repeated to dispossess them of every fear they might entertain of him on any account whatever:
I will nourish you, and your little ones; provide food for them, and their families, not only for themselves and their sons, now grown up, but their grandchildren and even the youngest and latest of their families should share in his favours:
and he comforted them, and spake kindly to them; even "to their heart" (w); such things as were quite pleasing and agreeable to them, served to banish their fears, revive their spirits, and afford comfort to them. Just so God and Christ do with backsliding sinners, and would have done with his own people by his servants; see Is 40:1.
(w) "ad cor eorum", Pagninus, Montanus, Drusius, &c.
John Wesley
50:21 Fear not, I will nourish you - See what an excellent spirit Joseph was of, and learn of him to render good for evil. He did not tell them they were upon their good behaviour, and he would be kind to them if he saw they carried themselves well: no, he would not thus hold them in suspence, nor seem jealous of them, though they had been suspicious of him. He comforted them, and, to banish all their fears, he spake kindly to them. Those we love and forgive we must not only do well for, but speak kindly to.
50:2250:22: Եւ բնակեաց Յովսէփ յԵգիպտոս, ինքն եւ եղբարք իւր, եւ ամենայն համօրէն տուն հօր իւրոյ։
22 Եւ Եգիպտոսում բնակուեցին Յովսէփն ինքը, իր եղբայրներն ու իր հօր ողջ գերդաստանը: Յովսէփն ապրեց հարիւր տասը տարի:
22 Յովսէփ Եգիպտոս բնակեցաւ, ինք եւ իր հօրը տունը։ Յովսէփ հարիւր տասը տարի ապրեցաւ։
Եւ բնակեաց Յովսէփ յԵգիպտոս, ինքն [676]եւ եղբարք իւր,`` եւ ամենայն համօրէն տուն հօր իւրոյ. եւ եկեաց Յովսէփ ամս հարեւր եւ տասն:

50:22: Եւ բնակեաց Յովսէփ յԵգիպտոս, ինքն եւ եղբարք իւր, եւ ամենայն համօրէն տուն հօր իւրոյ։
22 Եւ Եգիպտոսում բնակուեցին Յովսէփն ինքը, իր եղբայրներն ու իր հօր ողջ գերդաստանը: Յովսէփն ապրեց հարիւր տասը տարի:
22 Յովսէփ Եգիպտոս բնակեցաւ, ինք եւ իր հօրը տունը։ Յովսէփ հարիւր տասը տարի ապրեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
50:2222: И жил Иосиф в Египте сам и дом отца его; жил же Иосиф всего сто десять лет.
50:22 καὶ και and; even κατῴκησεν κατοικεω settle Ιωσηφ ιωσηφ Iōsēph; Iosif ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos αὐτὸς αυτος he; him καὶ και and; even οἱ ο the ἀδελφοὶ αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even πᾶσα πας all; every ἡ ο the πανοικία πανοικια the πατρὸς πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἔζησεν ζαω live; alive Ιωσηφ ιωσηφ Iōsēph; Iosif ἔτη ετος year ἑκατὸν εκατον hundred δέκα δεκα ten
50:22 וַ wa וְ and יֵּ֤שֶׁב yyˈēšev ישׁב sit יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph בְּ bᵊ בְּ in מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt ה֖וּא hˌû הוּא he וּ û וְ and בֵ֣ית vˈêṯ בַּיִת house אָבִ֑יו ʔāvˈiʸw אָב father וַ wa וְ and יְחִ֣י yᵊḥˈî חיה be alive יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph מֵאָ֥ה mēʔˌā מֵאָה hundred וָ wā וְ and עֶ֖שֶׂר ʕˌeśer עֶשֶׂר ten שָׁנִֽים׃ šānˈîm שָׁנָה year
50:22. et habitavit in Aegypto cum omni domo patris sui vixitque centum decem annisAnd he dwelt in Egypt with all his father's house; and lived a hundred and ten years.
22. And Joseph dwelt in Egypt, he, and his father’s house: and Joseph lived an hundred and ten years.
50:22. And he lived in Egypt with all his father’s house; and he survived for one hundred and ten years.
50:22. And Joseph dwelt in Egypt, he, and his father’s house: and Joseph lived an hundred and ten years.
And Joseph dwelt in Egypt, he, and his father' s house: and Joseph lived an hundred and ten years:

22: И жил Иосиф в Египте сам и дом отца его; жил же Иосиф всего сто десять лет.
50:22
καὶ και and; even
κατῴκησεν κατοικεω settle
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
αὐτὸς αυτος he; him
καὶ και and; even
οἱ ο the
ἀδελφοὶ αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
πᾶσα πας all; every
ο the
πανοικία πανοικια the
πατρὸς πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἔζησεν ζαω live; alive
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἔτη ετος year
ἑκατὸν εκατον hundred
δέκα δεκα ten
50:22
וַ wa וְ and
יֵּ֤שֶׁב yyˈēšev ישׁב sit
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
בְּ bᵊ בְּ in
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
ה֖וּא hˌû הוּא he
וּ û וְ and
בֵ֣ית vˈêṯ בַּיִת house
אָבִ֑יו ʔāvˈiʸw אָב father
וַ wa וְ and
יְחִ֣י yᵊḥˈî חיה be alive
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
מֵאָ֥ה mēʔˌā מֵאָה hundred
וָ וְ and
עֶ֖שֶׂר ʕˌeśer עֶשֶׂר ten
שָׁנִֽים׃ šānˈîm שָׁנָה year
50:22. et habitavit in Aegypto cum omni domo patris sui vixitque centum decem annis
And he dwelt in Egypt with all his father's house; and lived a hundred and ten years.
50:22. And he lived in Egypt with all his father’s house; and he survived for one hundred and ten years.
50:22. And Joseph dwelt in Egypt, he, and his father’s house: and Joseph lived an hundred and ten years.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: Заключительные замечания о жизни Иосифа, которой посвящена значительная часть кн. Бытия. Он видел при жизни своей третье поколение своих потомков, и некоторых из них усыновил и воспитал. Последние стихи главы и всей книги, 24–26, проникнуты живой и возвышенной верою Иосифа в великое будущее Израиля — в изведение этого народа из Египта в качестве свободного народа — в целях устроения ветхозаветного Царства Божия. По этой-то вере (Евр 11:22) Иосиф, подобно отцу своему (29:29), завещает братьям своим — тем, какие еще не умерли, и вообще всем членам потомства Иакова вынести из Египта, при будущем выходе евреев отсюда, кости его (перевозить труп Иосифа в Ханаан теперь же, очевидно, уже не представлялось возможности: привилегированное положение евреев в Египте близилось к концу). Моисей, действительно, при исходе Израиля из Египта, захватил с собою и кости Иосифа (Исх 13:19), а Иисус Навин похоронил их в Сихеме (Нав 24:32).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Death of Joseph.B. C. 1635.
22 And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years. 23 And Joseph saw Ephraim's children of the third generation: the children also of Machir the son of Manasseh were brought up upon Joseph's knees. 24 And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob. 25 And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence. 26 So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.
Here is, I. The prolonging of Joseph's life in Egypt: he lived to be a hundred and ten years old, v. 22. Having honoured his father, his days were long in the land which, for the present, God had given him; and it was a great mercy to his relations that God continued him so long, a support and comfort to them.
II. The building up of Joseph's family: he lived to see his great-grand-children by both his sons (v. 23), and probably he saw his two sons solemnly owned as heads of distinct tribes, equal to any of his brethren. It contributes much to the comfort of aged parents if they see their posterity in a flourishing condition, especially if with it they see peace upon Israel, Ps. cxxviii. 6.
III. The last will and testament of Joseph published in the presence of his brethren, when he saw his death approaching. Those that were properly his brethren perhaps were some of them dead before him, as several of them were older than he; but to those of them who yet survived, and to the sons of those who were gone, who stood up in their fathers' stead, he said this. 1. He comforted them with the assurance of their return to Canaan in due time: I die, but God will surely visit you, v. 24. To this purport Jacob had spoken to him, ch. xlviii. 21. Thus must we comfort others with the same comforts with which we ourselves have been comforted of God, and encourage them to rest on those promises which have been our support. Joseph was, under God, both the protector and the benefactor of his brethren; and what would become of them now that he was dying? Why, let this be their comfort, God will surely visit you. Note, God's gracious visits will serve to make up the loss of our best friends. They die; but we may live, and live comfortably, if we have the favour and presence of God with us. He bids them be confident: God will bring you out of this land, and therefore, (1.) They must not hope to settle there, nor look upon it as their rest for ever; they must set their hearts upon the land of promise, and call that their home. (2.) They must not fear sinking, and being ruined there; probably he foresaw the ill usage they would meet with there after his death, and therefore gives them this word of encouragement: "God will bring you in triumph out of this land at last." Herein he has an eye to the promise, ch. xv. 13, 14, and, in God's name, assures them of the performance of it. 2. For a confession of his own faith, and a confirmation of theirs, he charges them to keep him unburied till that day, that glorious day, should come, when they should be settled in the land of promise, v. 25. He makes them promise him with an oath that they would bury him in Canaan. In Egypt they buried their great men very honourably and with abundance of pomp; but Joseph prefers a significant burial in Canaan, and that deferred too almost 200 years, before a magnificent one in Egypt. Thus Joseph, by faith in the doctrine of the resurrection and the promise of Canaan, gave commandment concerning his bones, Heb. xi. 22. He dies in Egypt; but lays his bones at stake that God will surely visit Israel, and bring them to Canaan.
IV. The death of Joseph, and the reservation of his body for a burial in Canaan, v. 26. He was put in a coffin in Egypt, but not buried till his children had received their inheritance in Canaan, Josh. xxiv. 32. Note, 1. If the separate soul, at death, do but return to its rest with God, the matter is not great though the deserted body find not at all, or not quickly, its rest in the grave. 2. Yet care ought to be taken of the dead bodies of the saints, in the belief of their resurrection; for there is a covenant with the dust, which shall be remembered, and a commandment is given concerning the bones.
Adam Clarke: Commentary on the Bible - 1831
50:22: Joseph dwelt in Egypt - Continued in Egypt after his return from Canaan till his death; he, and his father's house - all the descendants of Israel, till the exodus or departure under the direction of Moses and Aaron, which was one hundred and forty-four years after.
Albert Barnes: Notes on the Bible - 1834
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 Exo 13:19, and buried his bones in Shekem Jos 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 Rev_ealed 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.
Next: Exodus Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:22: an hundred: Joseph's life was the shortest of all the patriarchs; for which Bp. Patrick gives this reason, he was the son of his father's old age. Gen 50:22
Carl Friedrich Keil and Franz Delitzsch
50:22
Death of Joseph. - Joseph lived to see the commencement of the fulfilment of his father's blessing. Having reached the age of 110, he saw Ephraim's שׁלּשׁים בּני "sons of the third link," i.e., of great-grandsons, consequently great-great-grandsons. שׁלּשׁים descendants in the third generation are expressly distinguished from "children's children" or grandsons in Ex 34:7. There is no practical difficulty in the way of this explanation, the only one which the language will allow. As Joseph's two sons were born before he was 37 years old (Gen 41:50), and Ephraim therefore was born, at the latest, in his 36th year, and possibly in his 34th, since Joseph was married in his 31st year, he might have had grandsons by the time he was 56 or 60 years old, and great-grandsons when he was from 78 to 85, so that great-great-grandsons might have been born when he was 100 or 110 years old. To regard the "sons of the third generation" as children in the third generation (great-grandsons of Joseph and grandsons of Ephraim), as many commentators do, as though the construct בּני stood for the absolute, is evidently opposed to the context, since it is stated immediately afterwards, that sons of Machir, the son of Manasseh, i.e., great-grandsons, were also born upon his knees, i.e., so that he could take them also upon his knees and show them his paternal love. There is no reason for thinking of adoption in connection with these words. And if Joseph lived to see only the great-grandsons of Ephraim as well as of Manasseh, it is difficult to imagine why the same expression should not be applied to the grandchildren of Manasseh, as to the descendants of Ephraim.
Geneva 1599
50:22 And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an (g) hundred and ten years.
(g) Who, even though he ruled in Egypt about eighty years, yet was joined with the church of God in faith and religion.
John Gill
50:22 And Joseph dwelt in Egypt, he, and his father's house,.... Comfortably, quietly, and in great prosperity, not only he, but his brethren and their families, as long as he lived:
and Joseph lived one hundred and ten years; and all but seventeen of them in Egypt, for at that age it was when he was brought thither: thirteen years he lived in Potiphar's house, and in prison, for he was thirty years of age when he was brought to Pharaoh, and stood before him, and fourscore years he lived in the greatest honour and prosperity that a man could well wish for.
Robert Jamieson, A. R. Fausset and David Brown
50:22 Joseph dwelt in Egypt--He lived eighty years after his elevation to the chief power [see on Gen 41:46] witnessing a great increase in the prosperity of the kingdom, and also of his own family and kindred--the infant Church of God.
50:23[50:22] Եւ եկեաց Յովսէփ ամս հարիւր տասն. եւ ետես Յովսէփ զորդիս Եփրեմի մինչեւ յերրորդ ազգ։ Եւ որդիք Մաքիրայ որդւոյ Մանասէի ծնան յերանս Յովսեփու։
23[36] Յովսէփը տեսաւ Եփրեմի որդիների մինչեւ երրորդ սերունդը: Մանասէի որդի Մաքիրի որդիները ծնուեցին Յովսէփի ծնկներին:[36] Այս տունը Բագրատունեան հրատարակութեան մէջ 22 -րդ տան մաս է կազմում, որով եւ պայմանաւորուած է Բագրատունեան եւ հայերէն ու օտարալեզու մի քանի հրատարակութիւններում տնաքանակների տարբերութիւնը:
23 Յովսէփ Եփրեմին որդիները մինչեւ երրորդ սերունդը տեսաւ եւ Մանասէին որդիին Մաքիրի որդիներն ալ Յովսէփին ծունկերուն վրայ ծնան։
Եւ ետես Յովսէփ զորդիս Եփրեմի մինչեւ յերրորդ ազգ. եւ որդիք Մաքիրայ որդւոյ Մանասէի ծնան յերանս Յովսեփայ:

[50:22] Եւ եկեաց Յովսէփ ամս հարիւր տասն. եւ ետես Յովսէփ զորդիս Եփրեմի մինչեւ յերրորդ ազգ։ Եւ որդիք Մաքիրայ որդւոյ Մանասէի ծնան յերանս Յովսեփու։
23[36] Յովսէփը տեսաւ Եփրեմի որդիների մինչեւ երրորդ սերունդը: Մանասէի որդի Մաքիրի որդիները ծնուեցին Յովսէփի ծնկներին:
[36] Այս տունը Բագրատունեան հրատարակութեան մէջ 22 -րդ տան մաս է կազմում, որով եւ պայմանաւորուած է Բագրատունեան եւ հայերէն ու օտարալեզու մի քանի հրատարակութիւններում տնաքանակների տարբերութիւնը:
23 Յովսէփ Եփրեմին որդիները մինչեւ երրորդ սերունդը տեսաւ եւ Մանասէին որդիին Մաքիրի որդիներն ալ Յովսէփին ծունկերուն վրայ ծնան։
zohrab-1805▾ eastern-1994▾ western am▾
50:2323: И видел Иосиф детей у Ефрема до третьего рода, также и сыновья Махира, сына Манассиина, родились на колени Иосифа.
50:23 καὶ και and; even εἶδεν οραω view; see Ιωσηφ ιωσηφ Iōsēph; Iosif Εφραιμ εφραιμ Ephraim; Efrem παιδία παιδιον toddler; little child ἕως εως till; until τρίτης τριτος third γενεᾶς γενεα generation καὶ και and; even υἱοὶ υιος son Μαχιρ μαχιρ the υἱοῦ υιος son Μανασση μανασσης Manassēs; Manassis ἐτέχθησαν τικτω give birth; produce ἐπὶ επι in; on μηρῶν μηρος thigh Ιωσηφ ιωσηφ Iōsēph; Iosif
50:23 וַ wa וְ and יַּ֤רְא yyˈar ראה see יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph לְ lᵊ לְ to אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim בְּנֵ֖י bᵊnˌê בֵּן son שִׁלֵּשִׁ֑ים šillēšˈîm שִׁלֵּשִׁים grandsons גַּ֗ם gˈam גַּם even בְּנֵ֤י bᵊnˈê בֵּן son מָכִיר֙ māḵîr מָכִיר Makir בֶּן־ ben- בֵּן son מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh יֻלְּד֖וּ yullᵊḏˌû ילד bear עַל־ ʕal- עַל upon בִּרְכֵּ֥י birkˌê בֶּרֶךְ knee יֹוסֵֽף׃ yôsˈēf יֹוסֵף Joseph
50:23. et vidit Ephraim filios usque ad tertiam generationem filii quoque Machir filii Manasse nati sunt in genibus IosephAnd he saw the children of Ephraim to the third generation. The children also of Machir, the sons of Manasses, were born on Joseph's knees.
23. And Joseph saw Ephraim’s children of the third generation: the children also of Machir the son of Manasseh were born upon Joseph’s knees.
50:23. And he saw the sons of Ephraim to the third generation. Likewise, the sons of Machir, the son of Manasseh, were born onto Joseph’s knees.
50:23. And Joseph saw Ephraim’s children of the third [generation]: the children also of Machir the son of Manasseh were brought up upon Joseph’s knees.
And Joseph saw Ephraim' s children of the third [generation]: the children also of Machir the son of Manasseh were brought up upon Joseph' s knees:

23: И видел Иосиф детей у Ефрема до третьего рода, также и сыновья Махира, сына Манассиина, родились на колени Иосифа.
50:23
καὶ και and; even
εἶδεν οραω view; see
Ιωσηφ ιωσηφ Iōsēph; Iosif
Εφραιμ εφραιμ Ephraim; Efrem
παιδία παιδιον toddler; little child
ἕως εως till; until
τρίτης τριτος third
γενεᾶς γενεα generation
καὶ και and; even
υἱοὶ υιος son
Μαχιρ μαχιρ the
υἱοῦ υιος son
Μανασση μανασσης Manassēs; Manassis
ἐτέχθησαν τικτω give birth; produce
ἐπὶ επι in; on
μηρῶν μηρος thigh
Ιωσηφ ιωσηφ Iōsēph; Iosif
50:23
וַ wa וְ and
יַּ֤רְא yyˈar ראה see
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
לְ lᵊ לְ to
אֶפְרַ֔יִם ʔefrˈayim אֶפְרַיִם Ephraim
בְּנֵ֖י bᵊnˌê בֵּן son
שִׁלֵּשִׁ֑ים šillēšˈîm שִׁלֵּשִׁים grandsons
גַּ֗ם gˈam גַּם even
בְּנֵ֤י bᵊnˈê בֵּן son
מָכִיר֙ māḵîr מָכִיר Makir
בֶּן־ ben- בֵּן son
מְנַשֶּׁ֔ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
יֻלְּד֖וּ yullᵊḏˌû ילד bear
עַל־ ʕal- עַל upon
בִּרְכֵּ֥י birkˌê בֶּרֶךְ knee
יֹוסֵֽף׃ yôsˈēf יֹוסֵף Joseph
50:23. et vidit Ephraim filios usque ad tertiam generationem filii quoque Machir filii Manasse nati sunt in genibus Ioseph
And he saw the children of Ephraim to the third generation. The children also of Machir, the sons of Manasses, were born on Joseph's knees.
50:23. And he saw the sons of Ephraim to the third generation. Likewise, the sons of Machir, the son of Manasseh, were born onto Joseph’s knees.
50:23. And Joseph saw Ephraim’s children of the third [generation]: the children also of Machir the son of Manasseh were brought up upon Joseph’s knees.
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Adam Clarke: Commentary on the Bible - 1831
50:23: Were brought up upon Joseph's knees - They were educated by him, or under his direction; his sons and their children continuing to acknowledge him as patriarch, or head of the family, as long as he lived.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:23: the children: Gen 48:19, Gen 49:12; Num 32:33, Num 32:39; Jos 17:1; Job 42:16; Psa 128:6
brought up: Heb. born
Joseph's: Gen 30:3
John Gill
50:23 And Joseph saw Ephraim's children of the third generation,.... His great grandchildren's children; and which shows, as most interpreters observe, that Jacob's prediction, that Ephraim should be the greatest and most numerous, very early began to take place:
and the children also of Machir, the son of Manasseh, were brought up upon Joseph's knees; Machir had but one son by his first wife, whose name was Gilead; but marrying a second wife, he had two sons, Peresh and Sheresh; see 1Chron 7:14 who might be born before the death of Joseph, and be said to be brought up upon his knees, being educated by him, and often took up in his lap, and dandled on his knees, as grandfathers, being fond of their grandchildren, are apt to do.
50:2450:23: Եւ խօսեցա՛ւ Յովսէփ ընդ եղբարս իւր՝ եւ ասէ. Ես՝ աւասիկ մեռանիմ։ Այցելութեամբ ա՛յց արասցէ ձեզ Աստուած, եւ հանցէ զձեզ յերկրէս յայսմանէ յերկիրն զոր երդուաւ Աստուած տալ հարցն մերոց Աբրաամու Սահակայ եւ Յակոբայ։
24 Յովսէփը, դիմելով իր եղբայրներին, ասաց. «Ահա ես մեռնում եմ: Աստուած թող այցելի ձեզ, հանի այս երկրից ու տանի այն երկիրը, որ Աստուած երդուել է տալ մեր նախնիներին՝ Աբրահամին, Իսահակին ու Յակոբին»:
24 Եւ Յովսէփ իր եղբայրներուն ըսաւ. «Ահա ես կը մեռնիմ ու Աստուած անշուշտ ձեզի այցելութիւն պիտի ընէ ու ձեզ այս երկրէն պիտի հանէ դէպի այն երկիրը, որուն համար ինք երդում ըրաւ Աբրահամին, Իսահակին ու Յակոբին»։
Եւ խօսեցաւ Յովսէփ ընդ եղբարս իւր եւ ասէ. Ես աւասիկ մեռանիմ. այցելութեամբ այց արասցէ ձեզ Աստուած, եւ հանցէ զձեզ յերկրէս յայսմանէ յերկիրն զոր երդուաւ Աստուած տալ հարցն մերոց Աբրահամու, Իսահակայ եւ Յակոբայ:

50:23: Եւ խօսեցա՛ւ Յովսէփ ընդ եղբարս իւր՝ եւ ասէ. Ես՝ աւասիկ մեռանիմ։ Այցելութեամբ ա՛յց արասցէ ձեզ Աստուած, եւ հանցէ զձեզ յերկրէս յայսմանէ յերկիրն զոր երդուաւ Աստուած տալ հարցն մերոց Աբրաամու Սահակայ եւ Յակոբայ։
24 Յովսէփը, դիմելով իր եղբայրներին, ասաց. «Ահա ես մեռնում եմ: Աստուած թող այցելի ձեզ, հանի այս երկրից ու տանի այն երկիրը, որ Աստուած երդուել է տալ մեր նախնիներին՝ Աբրահամին, Իսահակին ու Յակոբին»:
24 Եւ Յովսէփ իր եղբայրներուն ըսաւ. «Ահա ես կը մեռնիմ ու Աստուած անշուշտ ձեզի այցելութիւն պիտի ընէ ու ձեզ այս երկրէն պիտի հանէ դէպի այն երկիրը, որուն համար ինք երդում ըրաւ Աբրահամին, Իսահակին ու Յակոբին»։
zohrab-1805▾ eastern-1994▾ western am▾
50:2424: И сказал Иосиф братьям своим: я умираю, но Бог посетит вас и выведет вас из земли сей в землю, о которой клялся Аврааму, Исааку и Иакову.
50:24 καὶ και and; even εἶπεν επω say; speak Ιωσηφ ιωσηφ Iōsēph; Iosif τοῖς ο the ἀδελφοῖς αδελφος brother αὐτοῦ αυτος he; him λέγων λεγω tell; declare ἐγὼ εγω I ἀποθνῄσκω αποθνησκω die ἐπισκοπῇ επισκοπη supervision; visitation δὲ δε though; while ἐπισκέψεται επισκεπτομαι visit; inspect ὑμᾶς υμας you ὁ ο the θεὸς θεος God καὶ και and; even ἀνάξει αναγω lead up; head up ὑμᾶς υμας you ἐκ εκ from; out of τῆς ο the γῆς γη earth; land ταύτης ουτος this; he εἰς εις into; for τὴν ο the γῆν γη earth; land ἣν ος who; what ὤμοσεν ομνυω swear ὁ ο the θεὸς θεος God τοῖς ο the πατράσιν πατηρ father ἡμῶν ημων our Αβρααμ αβρααμ Abraam; Avraam καὶ και and; even Ισαακ ισαακ Isaak καὶ και and; even Ιακωβ ιακωβ Iakōb; Iakov
50:24 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph אֶל־ ʔel- אֶל to אֶחָ֔יו ʔeḥˈāʸw אָח brother אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i מֵ֑ת mˈēṯ מות die וֵֽ wˈē וְ and אלֹהִ֞ים ʔlōhˈîm אֱלֹהִים god(s) פָּקֹ֧ד pāqˈōḏ פקד miss יִפְקֹ֣ד yifqˈōḏ פקד miss אֶתְכֶ֗ם ʔeṯᵊḵˈem אֵת [object marker] וְ wᵊ וְ and הֶעֱלָ֤ה heʕᵉlˈā עלה ascend אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] מִן־ min- מִן from הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the זֹּ֔את zzˈōṯ זֹאת this אֶל־ ʔel- אֶל to הָ hā הַ the אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] נִשְׁבַּ֛ע nišbˈaʕ שׁבע swear לְ lᵊ לְ to אַבְרָהָ֥ם ʔavrāhˌām אַבְרָהָם Abraham לְ lᵊ לְ to יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac וּֽ ˈû וְ and לְ lᵊ לְ to יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
50:24. quibus transactis locutus est fratribus suis post mortem meam Deus visitabit vos et ascendere faciet de terra ista ad terram quam iuravit Abraham Isaac et IacobAfter which he told his brethren: God will visit you after my death, and will make you go up out of this land, to the land which he swore to Abraham, Isaac, and Jacob.
24. And Joseph said unto his brethren, I die: but God will surely visit you, and bring you up out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.
50:24. After these things happened, he said to his brothers: “God will visit you after my death, and he will make you ascend from this land into the land which he swore to Abraham, Isaac, and Jacob.”
50:24. And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.
And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob:

24: И сказал Иосиф братьям своим: я умираю, но Бог посетит вас и выведет вас из земли сей в землю, о которой клялся Аврааму, Исааку и Иакову.
50:24
καὶ και and; even
εἶπεν επω say; speak
Ιωσηφ ιωσηφ Iōsēph; Iosif
τοῖς ο the
ἀδελφοῖς αδελφος brother
αὐτοῦ αυτος he; him
λέγων λεγω tell; declare
ἐγὼ εγω I
ἀποθνῄσκω αποθνησκω die
ἐπισκοπῇ επισκοπη supervision; visitation
δὲ δε though; while
ἐπισκέψεται επισκεπτομαι visit; inspect
ὑμᾶς υμας you
ο the
θεὸς θεος God
καὶ και and; even
ἀνάξει αναγω lead up; head up
ὑμᾶς υμας you
ἐκ εκ from; out of
τῆς ο the
γῆς γη earth; land
ταύτης ουτος this; he
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
ἣν ος who; what
ὤμοσεν ομνυω swear
ο the
θεὸς θεος God
τοῖς ο the
πατράσιν πατηρ father
ἡμῶν ημων our
Αβρααμ αβρααμ Abraam; Avraam
καὶ και and; even
Ισαακ ισαακ Isaak
καὶ και and; even
Ιακωβ ιακωβ Iakōb; Iakov
50:24
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יֹוסֵף֙ yôsˌēf יֹוסֵף Joseph
אֶל־ ʔel- אֶל to
אֶחָ֔יו ʔeḥˈāʸw אָח brother
אָנֹכִ֖י ʔānōḵˌî אָנֹכִי i
מֵ֑ת mˈēṯ מות die
וֵֽ wˈē וְ and
אלֹהִ֞ים ʔlōhˈîm אֱלֹהִים god(s)
פָּקֹ֧ד pāqˈōḏ פקד miss
יִפְקֹ֣ד yifqˈōḏ פקד miss
אֶתְכֶ֗ם ʔeṯᵊḵˈem אֵת [object marker]
וְ wᵊ וְ and
הֶעֱלָ֤ה heʕᵉlˈā עלה ascend
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
מִן־ min- מִן from
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
זֹּ֔את zzˈōṯ זֹאת this
אֶל־ ʔel- אֶל to
הָ הַ the
אָ֕רֶץ ʔˈāreṣ אֶרֶץ earth
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
נִשְׁבַּ֛ע nišbˈaʕ שׁבע swear
לְ lᵊ לְ to
אַבְרָהָ֥ם ʔavrāhˌām אַבְרָהָם Abraham
לְ lᵊ לְ to
יִצְחָ֖ק yiṣḥˌāq יִצְחָק Isaac
וּֽ ˈû וְ and
לְ lᵊ לְ to
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
50:24. quibus transactis locutus est fratribus suis post mortem meam Deus visitabit vos et ascendere faciet de terra ista ad terram quam iuravit Abraham Isaac et Iacob
After which he told his brethren: God will visit you after my death, and will make you go up out of this land, to the land which he swore to Abraham, Isaac, and Jacob.
50:24. After these things happened, he said to his brothers: “God will visit you after my death, and he will make you ascend from this land into the land which he swore to Abraham, Isaac, and Jacob.”
50:24. And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-26: По египетскому обычаю, тело Иосифа было бальзамировано и положено в саркофаге (евр. arou), обыкновенно делавшемся из дерева сикоморы — смолистой акации. Со смертью Иосифа евреи в Египте, поставленные, правда, на путь самостоятельного развития в целый народ с своеобразными национальными особенностями, лишились могущественной опоры своего почетного положения. Теперь им предстояла горькая жизнь в «доме рабства» (Исх 20:2).
Adam Clarke: Commentary on the Bible - 1831
50:24: Joseph said - I die - That is, I am dying; and God will surely visit you - he will yet again give you, in the time when it shall be essentially necessary, the most signal proof of his unbounded love towards the seed of Jacob.
And bring you out of this land - Though ye have here every thing that can render life comfortable, yet this is not the typical land, the land given by covenant, the land which represents the rest that remains for the people of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:24: I die: Gen 50:5, Gen 3:19; Job 30:23; Ecc 12:5, Ecc 12:7; Rom 5:12; Heb 9:27
visit you: Gen 21:1; Exo 4:31
you out: Gen 15:14-16, Gen 26:3, Gen 35:12, Gen 46:4, Gen 48:21; Exo 3:16, Exo 3:17
sware: Gen 12:7, Gen 13:15, Gen 13:17, Gen 15:7, Gen 15:18, Gen 17:8, Gen 26:3, Gen 28:13, Gen 35:12, Gen 46:4; Exo 33:1; Num 32:11; Deu 1:8, Deu 6:10
Carl Friedrich Keil and Franz Delitzsch
50:24
When Joseph saw his death approaching, he expressed to his brethren his firm belief in the fulfilment of the divine promise (Gen 46:4-5, cf. Gen 15:16, Gen 15:18.), and made them take an oath, that if God should bring them into the promised land, they would carry his bones with them from Egypt. This last desire of his was carried out. When he died, they embalmed him, and laid him (ויּישׂם from ישׂם, like Gen 24:33 in the chethib) "in the coffin," i.e., the ordinary coffin, constructed of sycamore-wood (see Hengstenberg, pp. 71, 72), which was then deposited in a room, according to Egyptian custom (Herod. 2, 86), and remained in Egypt for 360 years, until they carried it away with them at the time of the exodus, when it was eventually buried in Shechem, in the piece of land which had been bought by Jacob there (Gen 33:19; Josh 24:32).
Thus the account of the pilgrim-life of the patriarchs terminates with an act of faith on the part of the dying Joseph; and after his death, in consequence of his instructions, the coffin with his bones became a standing exhortation to Israel, to turn its eyes away from Egypt to Canaan, the land promised to its fathers, and to wait in the patience of faith for the fulfilment of the promise.
Chronological Survey of the Leading Eventsof the Patriarchal History
Arranged according to the Hebrew Text, as a continuation of the Chronological Tables at p. 77, with an additional calculation of the year before Christ.
The Events Year of Migration to Egypt Year of Entrance into Canaan Year from the Creation Year Before Christ Abram's entrance into Canaan 1 2021 2137 Birth of Ishmael 11 2032 2126 Institution of Circumcision 24 2045 2113 Birth of Isaac 25 2046 2112 Death of Sarah 62 2083 2075 Marriage of Isaac 65 2086 2072 Birth of Esau and Jacob 85 2106 2052 Death of Abraham 100 2121 2037 Marriage of Esau 125 2146 2012 Death of Ishmael 148 2169 1989 Flight of Jacob to Padan Aram 162 2183 1975 Jacob's Marriage 169 2190 1968 Birth of Joseph 176 2197 1961 Jacob's return from Padan Aram 182 2203 1951 Jacob's arrival at Shechem in Canaan ? 187 ? 2208 ? 1950 Jacob's return home to Hebron 192 2213 1945 Sale of Joseph 193 2214 1944 Death of Isaac 205 2226 1932 Promotion of Joseph in Egypt 206 2227 1931 Removal of Israel to Egypt 1 215 2236 1922 Death of Jacob 17 232 2253 1905 Death of Joseph 71 286 2307 1851 Birth of Moses 350 565 2586 1572 Exodus of Israel from Egypt 430 645 2666 1492
The calculation of the years b.c. is based upon the fact, that the termination of the 70 years' captivity coincided with the first year of the sole government of Cyrus, and fell in the year 536 b.c.; consequently the captivity commenced in the year 606 B. C.
John Gill
50:24 And Joseph said unto his brethren, I die,.... Some time before his death he called them together, and observed to them, that he expected to die in a little time, as all must:
and God will surely visit you; not in a way of wrath and vindictive justice, as he sometimes does, but in a way of love, grace, and mercy:
and bring you out of this land; the land of Egypt, in which they then dwelt:
unto the land which he sware to Abraham, to Isaac, and to Jacob; meaning the land of Canaan, which he swore to those patriarchs that he would give to their posterity.
John Wesley
50:24 I die, but God will surely visit you - To this purpose Jacob had spoken to him, Gen 48:21. Thus must we comfort others with the same comforts wherewith we ourselves have been comforted of God, and encourage them to rest on those promises which have been our support. Joseph was, under God, both the protector and benefactor of his brethren, and what would become of them now he was dying? Why let this be their comfort, God will surely visit you. God's gracious visits will serve to make up the loss of our best friends, and bring you out of this land - And therefore, they must not hope to settle there, nor look upon it as their rest for ever; they must set their hearts upon the land of promise, and call that their home.
Robert Jamieson, A. R. Fausset and David Brown
50:24 Joseph said unto his brethren, I die--The national feelings of the Egyptians would have been opposed to his burial in Canaan; but he gave the strongest proof of the strength of his faith and full assurance of the promises, by "the commandment concerning his bones" [Heb 11:22].
50:2550:24: Եւ երդմնեցոյց Յովսէփ զորդիսն Իսրայէլի՝ եւ ասէ. Յայցելութեանն յորում այց արասցէ ձեզ Աստուած՝ հանջիք եւ զի՛մ ոսկերս աստի ընդ ձեզ[496]։ [496] Ոմանք. Յորում այց առնիցէ ձեզ։
25 Յովսէփը երդուեցրեց Իսրայէլի որդիներին ու ասաց. «Այն ժամանակ, երբ Աստուած ձեզ կ’այցելի, այստեղից կը հանէք նաեւ իմ ոսկորները եւ կը տանէք ձեզ հետ»:
25 Եւ Յովսէփ Իսրայէլի որդիներուն երդում ընել տուաւ՝ ըսելով. «Աստուած անշուշտ ձեզի այցելութիւն պիտի ընէ ու իմ ոսկորներս ալ ասկէ հանեցէք»։
Եւ երդմնեցոյց Յովսէփ զորդիսն Իսրայելի եւ ասէ. Յայցելութեանն յորում այց առնիցէ ձեզ Աստուած` հանջիք եւ զիմ ոսկերս աստի ընդ ձեզ:

50:24: Եւ երդմնեցոյց Յովսէփ զորդիսն Իսրայէլի՝ եւ ասէ. Յայցելութեանն յորում այց արասցէ ձեզ Աստուած՝ հանջիք եւ զի՛մ ոսկերս աստի ընդ ձեզ[496]։
[496] Ոմանք. Յորում այց առնիցէ ձեզ։
25 Յովսէփը երդուեցրեց Իսրայէլի որդիներին ու ասաց. «Այն ժամանակ, երբ Աստուած ձեզ կ’այցելի, այստեղից կը հանէք նաեւ իմ ոսկորները եւ կը տանէք ձեզ հետ»:
25 Եւ Յովսէփ Իսրայէլի որդիներուն երդում ընել տուաւ՝ ըսելով. «Աստուած անշուշտ ձեզի այցելութիւն պիտի ընէ ու իմ ոսկորներս ալ ասկէ հանեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
50:2525: И заклял Иосиф сынов Израилевых, говоря: Бог посетит вас, и вынесите кости мои отсюда.
50:25 καὶ και and; even ὥρκισεν ορκιζω put on / under oath; administer an oath Ιωσηφ ιωσηφ Iōsēph; Iosif τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare ἐν εν in τῇ ο the ἐπισκοπῇ επισκοπη supervision; visitation ᾗ ος who; what ἐπισκέψεται επισκεπτομαι visit; inspect ὑμᾶς υμας you ὁ ο the θεός θεος God καὶ και and; even συνανοίσετε συναναφερω the ὀστᾶ οστεον bone μου μου of me; mine ἐντεῦθεν εντευθεν from in here; from this / that side μεθ᾿ μετα with; amid ὑμῶν υμων your
50:25 וַ wa וְ and יַּשְׁבַּ֣ע yyašbˈaʕ שׁבע swear יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say פָּקֹ֨ד pāqˌōḏ פקד miss יִפְקֹ֤ד yifqˈōḏ פקד miss אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s) אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker] וְ wᵊ וְ and הַעֲלִתֶ֥ם haʕᵃliṯˌem עלה ascend אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹתַ֖י ʕaṣmōṯˌay עֶצֶם bone מִ mi מִן from זֶּֽה׃ zzˈeh זֶה this
50:25. cumque adiurasset eos atque dixisset Deus visitabit vos asportate vobiscum ossa mea de loco istoAnd he made them swear to him, saying: God will visit you, carry my bones with you out of this place:
25. And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.
50:25. And when he had made them swear and had said, “God will visit you; carry my bones with you from this place,”
50:25. And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.
And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence:

25: И заклял Иосиф сынов Израилевых, говоря: Бог посетит вас, и вынесите кости мои отсюда.
50:25
καὶ και and; even
ὥρκισεν ορκιζω put on / under oath; administer an oath
Ιωσηφ ιωσηφ Iōsēph; Iosif
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
ἐν εν in
τῇ ο the
ἐπισκοπῇ επισκοπη supervision; visitation
ος who; what
ἐπισκέψεται επισκεπτομαι visit; inspect
ὑμᾶς υμας you
ο the
θεός θεος God
καὶ και and; even
συνανοίσετε συναναφερω the
ὀστᾶ οστεον bone
μου μου of me; mine
ἐντεῦθεν εντευθεν from in here; from this / that side
μεθ᾿ μετα with; amid
ὑμῶν υμων your
50:25
וַ wa וְ and
יַּשְׁבַּ֣ע yyašbˈaʕ שׁבע swear
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
פָּקֹ֨ד pāqˌōḏ פקד miss
יִפְקֹ֤ד yifqˈōḏ פקד miss
אֱלֹהִים֙ ʔᵉlōhîm אֱלֹהִים god(s)
אֶתְכֶ֔ם ʔeṯᵊḵˈem אֵת [object marker]
וְ wᵊ וְ and
הַעֲלִתֶ֥ם haʕᵃliṯˌem עלה ascend
אֶת־ ʔeṯ- אֵת [object marker]
עַצְמֹתַ֖י ʕaṣmōṯˌay עֶצֶם bone
מִ mi מִן from
זֶּֽה׃ zzˈeh זֶה this
50:25. cumque adiurasset eos atque dixisset Deus visitabit vos asportate vobiscum ossa mea de loco isto
And he made them swear to him, saying: God will visit you, carry my bones with you out of this place:
50:25. And when he had made them swear and had said, “God will visit you; carry my bones with you from this place,”
50:25. And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
50:25: Ye shall carry up my bones - That I may finally rest with my ancestors in the land which God gave to Abraham, to Isaac, and to Jacob; and which is a pledge as it is a type of the kingdom of Heaven. Thus says the author of the Epistle to the Hebrews, Heb 11:22 : "By Faith Joseph, when he died, (τελευτων, when dying), made mention of the departure (εξοδου, of the Exodus) of the children of Israel; and gave commandment concerning his bones. From this it is evident that Joseph considered all these things as typical, and by this very commandment expressed his faith in the immortality of the soul, and the general resurrection of the dead. This oath, by which Joseph then bound his brethren, their posterity considered as binding on themselves; and Moses took care, when he departed from Egypt, to carry up Joseph's body with him, Exo 13:19; which was afterwards buried in Shechem, Jos 24:32, the very portion which Jacob had purchased from the Amorites, and which he gave to his son Joseph, Gen 48:22; Act 7:16. See the reason for this command as given by Chrysostom, vol. ii., p. 695, sec. D.E.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:25: took an: Gen 50:5, Gen 47:29-31
and ye: Exo 13:19; Jos 24:32; Act 7:16; Heb 11:22
Geneva 1599
50:25 And Joseph took an oath of the children of Israel, saying, (h) God will surely visit you, and ye shall carry up my bones from hence.
(h) He speaks this by the spirit of prophecy, exhorting his brethren to have full trust in God's promise for their deliverance.
John Gill
50:25 And Joseph took an oath of the children of Israel,.... Not of his brethren only, but of their posterity, as many of them as were now grown up, that so it might be communicated from one to another, and become well known to that generation which should depart out of Egypt:
saying, God will surely visit you; which he repeats for the certainty of it, and that it might be observed:
and ye shall carry up my bones from hence; when they should go from thence to Canaan's land; he did not desire them to carry him thither when he should die, which he knew would give umbrage to the Egyptians, and they would not be so able to obtain leave to do it as he had for his father. This was accordingly done; when Israel went out of Egypt, Moses took the bones of Joseph with him, and they were buried in Shechem; see Ex 13:19.
John Wesley
50:25 And ye shall carry up my bones from hence - Herein he had an eye to the promise, Gen 15:13-14, and in God's name assures them of the performance of it. In Egypt they buried their great men very honourably, and with abundance of pomp; but Joseph prefers a plain burial in Canaan, and that deferred almost two hundred years, before a magnificent one in Egypt. Thus Joseph by faith in the doctrine of the resurrection, and the promise of Canaan, gave commandment concerning his bones, Heb 11:22. He dies in Egypt; but lays his bones at stake, that God will surely visit Israel, and bring them to Canaan.
50:2650:25: Եւ վախճանեցա՛ւ Յովսէփ ամաց հարիւր եւ տասանց. եւ թաղեցին զնա, եւ եդին զնա ՚ի տապանի յԵգիպտոս[497]։Կատարեցաւ Ծնունդքս[498][497] Ոմանք. Եւ եդին ՚ի տապանի։[498] ՚Ի վախճան գրոցս ոմանք ունին՝ Կատարեցաւ Գիրք Ծննդոցս։ Եւ ոմանք. Արարածքս կատարեցաւ. ըստ որում եւ յիւրաքանչիւր էջս թղթոցն ստորագրեն սոքա, մերթ՝ Ծնունդք, եւ մերթ՝ Արարածք։ Յօրինակի մերում յաւարտ Ծննդոցս՝ որպէս եւ յաջորդ գրոցն հետզհետէ մինչեւ ցգիրս Հռութայ՝ էին պատշաճեալ ոտանաւոր բանք ինչ. թերեւս յընդօրինակողէ մատենիս յօրինեալք, ռամկական իմն իմաստիւք ՚ի յոճ ստորին շարագրութեան. զորով զանց արարաք։
26 Յովսէփը վախճանուեց հարիւր տասը տարեկան հասակում: Թաղեցին նրան ու տապանի մէջ դրեցին Եգիպտոսում:
26 Յովսէփ հարիւր տասը տարեկան ըլլալով մեռաւ ու զմռսեցին զանիկա եւ տապանի մը մէջ դրին Եգիպտոսի մէջ։
Եւ վախճանեցաւ Յովսէփ ամաց հարեւր եւ տասանց. եւ [677]թաղեցին զնա, եւ եդին զնա ի տապանի յԵգիպտոս:

50:25: Եւ վախճանեցա՛ւ Յովսէփ ամաց հարիւր եւ տասանց. եւ թաղեցին զնա, եւ եդին զնա ՚ի տապանի յԵգիպտոս[497]։
Կատարեցաւ Ծնունդքս[498]
[497] Ոմանք. Եւ եդին ՚ի տապանի։
[498] ՚Ի վախճան գրոցս ոմանք ունին՝ Կատարեցաւ Գիրք Ծննդոցս։ Եւ ոմանք. Արարածքս կատարեցաւ. ըստ որում եւ յիւրաքանչիւր էջս թղթոցն ստորագրեն սոքա, մերթ՝ Ծնունդք, եւ մերթ՝ Արարածք։ Յօրինակի մերում յաւարտ Ծննդոցս՝ որպէս եւ յաջորդ գրոցն հետզհետէ մինչեւ ցգիրս Հռութայ՝ էին պատշաճեալ ոտանաւոր բանք ինչ. թերեւս յընդօրինակողէ մատենիս յօրինեալք, ռամկական իմն իմաստիւք ՚ի յոճ ստորին շարագրութեան. զորով զանց արարաք։
26 Յովսէփը վախճանուեց հարիւր տասը տարեկան հասակում: Թաղեցին նրան ու տապանի մէջ դրեցին Եգիպտոսում:
26 Յովսէփ հարիւր տասը տարեկան ըլլալով մեռաւ ու զմռսեցին զանիկա եւ տապանի մը մէջ դրին Եգիպտոսի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
50:2626: И умер Иосиф ста десяти лет. И набальзамировали его и положили в ковчег в Египте.
50:26 καὶ και and; even ἐτελεύτησεν τελευταω meet an end Ιωσηφ ιωσηφ Iōsēph; Iosif ἐτῶν ετος year ἑκατὸν εκατον hundred δέκα δεκα ten καὶ και and; even ἔθαψαν θαπτω bury; have a funeral for αὐτὸν αυτος he; him καὶ και and; even ἔθηκαν τιθημι put; make ἐν εν in τῇ ο the σορῷ σορος.1 coffin ἐν εν in Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
50:26 וַ wa וְ and יָּ֣מָת yyˈāmoṯ מות die יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph בֶּן־ ben- בֵּן son מֵאָ֥ה mēʔˌā מֵאָה hundred וָ wā וְ and עֶ֖שֶׂר ʕˌeśer עֶשֶׂר ten שָׁנִ֑ים šānˈîm שָׁנָה year וַ wa וְ and יַּחַנְט֣וּ yyaḥanṭˈû חנט embalm אֹתֹ֔ו ʔōṯˈô אֵת [object marker] וַ wa וְ and יִּ֥ישֶׂם yyˌîśem ישׂם [uncertain] בָּ bā בְּ in † הַ the אָרֹ֖ון ʔārˌôn אֲרֹון ark בְּ bᵊ בְּ in מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
50:26. mortuus est expletis centum decem vitae suae annis et conditus aromatibus repositus est in loculo in AegyptoAnd he died, being a hundred and ten years old. And being embalmed, he was laid in a coffin in Egypt.
26. So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.
50:26. he died, having completed one hundred and ten years of his life. And having been embalmed with aromatics, he was laid to rest in a coffin in Egypt.
50:26. So Joseph died, [being] an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.
So Joseph died, [being] an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt:

26: И умер Иосиф ста десяти лет. И набальзамировали его и положили в ковчег в Египте.
50:26
καὶ και and; even
ἐτελεύτησεν τελευταω meet an end
Ιωσηφ ιωσηφ Iōsēph; Iosif
ἐτῶν ετος year
ἑκατὸν εκατον hundred
δέκα δεκα ten
καὶ και and; even
ἔθαψαν θαπτω bury; have a funeral for
αὐτὸν αυτος he; him
καὶ και and; even
ἔθηκαν τιθημι put; make
ἐν εν in
τῇ ο the
σορῷ σορος.1 coffin
ἐν εν in
Αἰγύπτῳ αιγυπτος Aigyptos; Eyiptos
50:26
וַ wa וְ and
יָּ֣מָת yyˈāmoṯ מות die
יֹוסֵ֔ף yôsˈēf יֹוסֵף Joseph
בֶּן־ ben- בֵּן son
מֵאָ֥ה mēʔˌā מֵאָה hundred
וָ וְ and
עֶ֖שֶׂר ʕˌeśer עֶשֶׂר ten
שָׁנִ֑ים šānˈîm שָׁנָה year
וַ wa וְ and
יַּחַנְט֣וּ yyaḥanṭˈû חנט embalm
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
וַ wa וְ and
יִּ֥ישֶׂם yyˌîśem ישׂם [uncertain]
בָּ בְּ in
הַ the
אָרֹ֖ון ʔārˌôn אֲרֹון ark
בְּ bᵊ בְּ in
מִצְרָֽיִם׃ miṣrˈāyim מִצְרַיִם Egypt
50:26. mortuus est expletis centum decem vitae suae annis et conditus aromatibus repositus est in loculo in Aegypto
And he died, being a hundred and ten years old. And being embalmed, he was laid in a coffin in Egypt.
50:26. he died, having completed one hundred and ten years of his life. And having been embalmed with aromatics, he was laid to rest in a coffin in Egypt.
50:26. So Joseph died, [being] an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.
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Adam Clarke: Commentary on the Bible - 1831
50:26: Joseph died, being a hundred and ten years old - בן מאה ועשר שנים ben meah vaeser shanim; literally, the son of a hundred and ten years. Here the period of time he lived is personified, all the years of which it was composed being represented as a nurse or father, feeding, nourishing, and supporting him to the end. This figure, which is termed by rhetoricians prosopopaeia, is very frequent in Scripture; and by this virtues, vices, forms, attributes, and qualities, with every part of inanimate nature, are represented as endued with reason and speech, and performing all the actions of intelligent beings.
They embalmed him - See Clarke on Gen 50:2 (note). The same precautions were taken to preserve his body as to preserve that of his father Jacob; and this was particularly necessary in his case, 'because his body was to be carried to Canaan a hundred and forty-four years after; which was the duration of the Israelites' bondage after the death of Joseph.
And he was put in a coffin in Egypt - On this subject I shall subjoin some useful remarks from Harmer's Observations, which several have borrowed without acknowledgment. I quoted my own edition of this Work, vol. iii., p. 69, etc. Lond. 1808.
"There were some methods of honoring the dead which demand our attention; the being put into a coffin has been in particular considered as a mark of distinction.
"With us the poorest people have their coffins; if the relations cannot afford them, the parish is at the expense. In the east, on the contrary, they are not always used, even in our times. The ancient Jews probably buried their dead in the same manner: neither was the body of our Lord put in a coffin, nor that of Elisha, whose bones were touched by the corpse that was let down a little after into his sepulcher, Kg2 13:21. That coffins were anciently used in Egypt, all agree; and antique coffins of stone and of sycamore wood are still to be seen in that country, not to mention those said to be made of a sort of pasteboard, formed by folding and gluing cloth together a great number of times, curiously plastered, and then painted with hieroglyphics.
"As it was an ancient Egyptian custom, and was not used in the neighboring countries, on these accounts the sacred historian was doubtless led to observe of Joseph that he was not only embalmed, but was also put in a coffin, both being practices almost peculiar to the Egyptians.
"Mr. Maillet conjectures that all were not enclosed in coffins which were laid in the Egyptian repositories of the dead, but that it was an honor appropriated to persons of distinction; for after having given an account of several niches which are found in those chambers of death, he adds: 'But it must not be imagined that the bodies deposited in these gloomy apartments were all enclosed in chests, and placed in niches. The greater part were simply embalmed and swathed, after which they laid them one by the side of the other, without any ceremony. Some were even put into these tombs without any embalming at all, or with such a slight one that there remains nothing of them in the linen in which they were wrapped but the bones, and these half rotten. It is probable that each considerable family had one of these burial-places to themselves; that the niches were designed for the bodies of the heads of the family; and that those of their domestics and slaves had no other care taken of them than merely laying them in the ground after being slightly embalmed, and sometimes even without that; which was probably all that was done to heads of families of less distinction.'-Lett. 7, p. 281. The same author gives an account of a mode of burial anciently practiced in that country, which has been but recently discovered: it consisted in placing the bodies, after they were swathed up, on a layer of charcoal, and covering them with a mat, under a bed of sand seven or eight feet deep.
"Hence it seems evident that coffins were not universally used in Egypt, and were only used for persons of eminence and distinction. It is also reasonable to believe that in times so remote as those of Joseph they might have been much less common than afterwards, and that consequently Joseph's being put in a coffin in Egypt might be mentioned with a design to express the great honors the Egyptians did him in death, as well as in life; being treated after the most sumptuous manner, embalmed, and put into a coffin."
It is no objection to this account that the widow of Nain's son is represented as carried forth to be buried in a σορος or bier; for the present inhabitants of the Levant, who are well known to lay their dead in the earth unenclosed, carry them frequently out to burial in a kind of coffin, which is not deposited in the grave, the body being taken out of it, and placed in the grave in a reclining posture. It is probable that the coffins used at Nain were of the same kind, being intended for no other purpose but to carry the body to the place of interment, the body itself being buried without them.
It is very probable that the chief difference was not in being with or without a coffin, but in the expensiveness of the coffin itself; some of the Egyptian coffins being made of granite, and covered all over with hieroglyphics, the cutting of which must have been done at a prodigious expense, both of time and money; the stone being so hard that we have no tools by which we can make any impression on it. Two of these are now in the British Museum, that appear to have belonged to some of the nobles of Egypt. They are dug out of the solid stone, and adorned with almost innumerable hieroglyphics. One of these, vulgarly called Alexander's tomb, is ten feet three inches and a quarter long, ten inches thick in the sides, in breadth at top five feet three inches and a half, in breadth at bottom four feet two inches and a half, and three feet ten in depth, and weighs about ten tons. In such a coffin I suppose the body of Joseph was deposited; and such a one could not have been made and transported to Canaan at an expense that any private individual could bear. It was with incredible labor and at an extraordinary expense that the coffin in question was removed the distance of but a few miles, from the ship that brought it from Egypt, to its present residence in the British Museum. Judge, then, at what an expense such a coffin must have been dug, engraved, and transported over the desert from Egypt to Canaan, a distance of three hundred miles! We need not be surprised to hear of carriages and horsemen, a very great company, when such a coffin was to be carried so far, with a suitable company to attend it.
Joseph's life was the shortest of all the patriarchs, for which Bishop Patrick gives a sound physical reason - he was the son of his father's old age. It appears from Archbishop Usher's Chronology that Joseph governed Egypt under four kings, Mephramuthosis, Thmosis, Amenophis, and Orus. His government, we know, lasted eighty years; for when he stood before Pharaoh he was thirty years of age, Gen 41:46, and he died when he was one hundred and ten.
On the character and conduct of Joseph many remarks have already been made in the preceding notes. On the subject of his piety there can be but one opinion. It was truly exemplary, and certainly was tried in cases in which few instances occur of persevering fidelity. His high sense of the holiness of God, the strong claims of justice, and the rights of hospitality and gratitude, led him, in the instance of the solicitations of his master's wife, to act a part which, though absolutely just and proper, can never be sufficiently praised. Heathen authors boast of some persons of such singular constancy; but the intelligent reader will recollect that these relations stand in general in their fabulous histories, and are destitute of those characteristics which truth essentially requires; such, I mean, as the story of Hippolytus and Phaedra, Bellerophon and Antea or Sthenobaea, Peleus and Astydamia, and others of this complexion, which appear to be marred pictures, taken from this highly finished original which the inspired writer has fairly drawn from life.
His fidelity to his master is not less evident, and God's approbation of his conduct is strongly marked; for he caused whatsoever he did to prosper, whether a slave in the house of his master, a prisoner in the dungeon, or a prime minister by the throne, which is a full proof that his ways pleased him; and this is more clearly seen in the providential deliverances by which he was favored.
On the political conduct of Joseph there are conflicting opinions. On the one hand it is asserted that "he found the Egyptians a free people, and that he availed himself of a most afflicting providence of God to reduce them all to a state of slavery, destroyed their political consequence, and made their king despotic." In all these respects his political measures have been strongly vindicated, not only as being directed by God, but as being obviously the best, every thing considered, for the safety, honor, and welfare of his sovereign and the kingdom. It is true he bought the lands of the people for the king, but he farmed them to the original occupiers again, at the moderate and fixed crown rent of one-fifth part of the produce. "Thus did he provide for the liberty and independence of the people, while he strengthened the authority of the king by making him sole proprietor of the lands. And to secure the people from farther exaction, Joseph made it a law over all the land of Egypt, that Pharaoh (i. e. the king) should have only the fifth part; which law subsisted to the time of Moses, Gen 47:21-26. By this wise regulation," continues Dr. Hales, "the people had four-fifths of the produce of the lands for their own use, and were exempted from any farther taxes, the king being bound to support his civil and military establishment out of the crown rents." By the original constitution of Egypt established by Menes, and Thoth or Hermes his prime minister, the lands were divided into three portions, between the king, the priests, and the military, each party being bound to support its respective establishment by the produce. See the quotations from Diodorus Siculus, in the note on Gen 47:23 (note). It is certain, therefore, that the constitution of Egypt was considerably altered by Joseph, and there can be no doubt that much additional power was, by this alteration, vested in the hands of the king; but as we do not find that any improper use was made of this power, we may rest assured that it was so qualified and restricted by wholesome regulations, though they are not here particularized, as completely to prevent all abuse of the regal power, and all tyrannical usurpation of popular rights. That the people were nothing but slaves to the king, the military, and the priests before, appears from the account given by Diodorus; each of the three estates probably allowing them a certain portion of land for their own use, while cultivating the rest for the use and emolument of their masters. Matters, however, became more regular under the administration of Joseph; and it is perhaps not too much to say, that, previously to this, Egypt was without a fixed regular constitution, and that it was not the least of the blessings that it owed to the wisdom and prudence of Joseph, that he reduced it to a regular form of government, giving the people such an interest in the safety of the state as was well calculated to insure their exertions to defend the nation, and render the constitution fixed and permanent.
It is well known that Justin, one of the Roman historians, has made particular and indeed honorable mention of Joseph's administration in Egypt, in the account he gives of Jewish affairs, lib. 36. cap. 2. How the relation may have stood in Trogus Pompeius, from whose voluminous works in forty-four books or volumes Justin abridged his history, we cannot tell, as the work of Trogus is irrecoverably lost; but it is evident that the account was taken in the main from the Mosaic history, and it is written with as much candor as can be expected from a prejudiced and unprincipled heathen.
Minimus aetate inter fratres Joseph fruit, etc. "Joseph was the youngest of his brethren, who, being envious of his excellent endowments, stole him and privately sold him to a company of foreign merchants, by whom he was carried into Egypt; where, having diligently cultivated magic arts, he became, in a short time, a prime favorite with the king himself. For he was the most sagacious of men in explaining prodigies; and he was the first who constructed the science of interpreting dreams. Nor was there any thing relative to laws human or Divine with which he seemed unacquainted; for he predicted a failure of the crops many years before it took place; and the inhabitants of Egypt must have been famished had not the king, through his counsel, made an edict to preserve the fruits for several years. And his experiments were so powerful, that the responses appear to have been given, not by man, but by God." Tantaque experimenta ejus fuerunt, ut non ab homine, sed a Deo, responsa dari viderentur. I believe Justin refers here in the word experimenta, to his figment of magical incantations eliciting oracular answers. Others have translated the words: "So excellent were his regulations that they seemed rather to be oracular responses, not given by man, but by God."
I have already compared Joseph with his father Jacob, See Clarke on Gen 48:12 (note), and shall make no apology for having given the latter a most decided superiority. Joseph was great; but his greatness came through the interposition of especial providences. Jacob was great, mentally and practically great, under the ordinary workings of Providence; and, towards the close of his life, not less distinguished for piety towards God than his son Joseph was in the holiest period of his life.
Thus terminates the Book of Genesis, the most ancient record in the world; including the history of two grand subjects, Creation and Providence, of each of which it gives a summary, but astonishingly minute, and detailed account. From this book almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences have only served to confirm the facts detailed by Moses; and to show that all the ancient writers on these subjects have approached to or receded from Truth and the phenomena of nature, in proportion as they have followed the Mosaic history.
In this book the Creative Power and Energy of God are first introduced to the reader's notice, and the mind is overwhelmed with those grand creative acts by which the universe was brought into being. When this account is completed, and the introduction of Sin, and its awful consequences in the destruction of the earth by a flood, noticed, then the Almighty Creator is next introduced as the Restorer and Preserver of the world; and thus the history of Providence commences: a history in which the mind of man is alternately delighted and confounded with the infinitely varied plans of wisdom and mercy in preserving the human species, counteracting the evil propensities of men and devils by means of gracious influences conveyed through religious institutions, planting and watering the seeds of righteousness which himself had sowed in the hearts of men, and leading forward and maturing the grand purposes of his grace in the final salvation of the human race.
After giving a minutely detailed account of the peopling of the earth, ascertaining and settling the bounds of the different nations of mankind, the sacred writer proceeds with the history of one family only; but he chooses that one through which, as from an ever-during fountain, the streams of justice, grace, goodness, wisdom, and truth, should emanate. Here we see a pure well of living water, springing up into eternal life, restrained in its particular influence to one people till, in the fullness of time, the fountain should be opened in the house of David for sin and for uncleanness in general, and the earth filled with the knowledge and salvation of God; thus by means of one family, as extensive a view of the economy of providence and grace is afforded as it is possible for the human mind to comprehend.
In this epitome how wonderful do the workings of Providence appear! An astonishing concatenated train of stupendous and minute events is laid before us; and every transaction is so distinctly marked as everywhere to exhibit the finger, the hand, or the arm of God! But did God lavish his providential cares and attention on this one family, exclusive of the rest of his intelligent offspring? No: for the same superintendence, providential direction, and influence, would be equally seen in all the concerns of human life, in the preservation of individuals, the rise and fall of kingdoms and states, and in all the mighty Revolutions, natural, moral, and political, in the universe, were God, as in the preceding instances, to give us the detailed history; but what was done in the family of Abraham, was done in behalf of the whole human race. This specimen is intended to show us that God does work, and that against him and the operations of his hand, no might, no counsel, no cunning of men or devils, can prevail; that he who walks uprightly walks securely; and that all things work together for good to them who love God; that none is so ignorant, low, or lost, that God cannot instruct, raise up, and save. In a word, he shows himself by this history to be the invariable friend of mankind, embracing every opportunity to do them good, and, to speak after the manner of men, rejoicing in the frequent recurrence of such opportunities; that every man, considering the subject, may be led to exclaim in behalf of all his fellows, Behold How He Loveth Them!
On the character of Moses as a Historian and Philosopher (for in his legislative character he does not yet appear) much might be said, did the nature of this work admit. But as brevity has been everywhere studied, and minute details rarely admitted, and only where absolutely necessary, the candid reader will excuse any deficiencies of this kind which he may have already noticed.
Of the accuracy and impartiality of Moses as a historian, many examples are given in the course of the notes, with such observations and reflections as the subjects themselves suggested; and the succeeding books will afford many opportunities for farther remarks on these topics.
The character of Moses as a philosopher and chronologist, has undergone the severest scrutiny. A class of philosophers, professedly infidels, have assailed the Mosaic account of the formation of the universe, and that of the general deluge, with such repeated attacks as sufficiently prove that, in their apprehension, the pillars of their system must be shaken into ruin if those accounts could not be proved to be false. Traditions, supporting accounts different from those in the sacred history, have been borrowed from the most barbarous as well as the most civilized nations, in order to bear on this argument. These, backed by various geologic observations made in extensive travels, experiments on the formation of different strata or beds of earth, either by inundations or volcanic eruption, have been all condensed into one apparently strong but strange argument, intended to overthrow the Mosaic account of the creation. The argument may be stated thus: "The account given by Moses of the time when God commenced his creative acts is too recent; for, according to his Genesis, six thousand years have not yet elapsed since the formation of the universe; whereas a variety of phenomena prove that the earth itself must have existed, if not from eternity, yet at least fourteen if not twenty thousand years." This I call a strange argument, because it is well known that all the ancient nations in the world, the Jews excepted, have, to secure their honor and respectability, assigned to themselves a duration of the most improbable length; and have multiplied months, weeks, and even days, into years, in order to support their pretensions to the most remote antiquity. The millions of years which have been assumed by the Chinese and the Hindoos have been ridiculed for their manifest absurdity, even by those philosophers who have brought the contrary charge against the Mosaic account. So notorious are the pretensions to remote ancestry and remote eras, in every false and fabricated system of family pedigree and national antiquity, as to produce doubt at the very first view of their subjects, and to cause the impartial inquirer after truth to take every step with the extreme of caution, knowing that in going over such accounts he everywhere treads on a kind of enchanted ground.
When in the midst of these a writer is found who, without saying a word of the systems of other nations, professes to give a simple account of the creation and peopling of the earth, and to show the very conspicuous part that his own people acted among the various nations of the world, and who assigns to the earth and to its inhabitants a duration comparatively but as of yesterday, he comes forward with such a variety of claims to be heard, read, and considered, as no other writer can pretend to. And as he departs from the universal custom of all writers on similar subjects, in assigning a comparatively recent date, not only to his own nation, but to the universe itself, he must have been actuated by motives essentially different from those which have governed all other ancient historians and chronologists.
The generally acknowledged extravagance and absurdity of all the chronological systems of ancient times, the great simplicity and harmony of that of Moses, its facts evidently borrowed by others, though disgraced by the fables they have intermixed with them, and the very late invention of arts and sciences, all tend to prove, at the very first view, that the Mosaic account, which assigns the shortest duration to the earth, is the most ancient and the most likely to be true. But all this reasoning has been supposed to be annihilated by an argument brought against the Mosaic account of the creation by Mr. Patrick Brydone, F.R.S., drawn from the evidence of different eruptions of Mount Etna. The reader may find this in his "Tour through Sicily and Malta," letter vii., where, speaking of his acquaintance with the Canonico Recupero at Catania, who was then employed on writing a natural history of Mount Etna, he says: "Near to a vault which is now thirty feet below ground, and has probably been a burying-place, there is a draw-well where there are several strata of lavas, (i. e., the liquid matter formed of stones, etc., which is discharged from the mountain in its eruptions), with earth to a considerable thickness over each stratum. Recupero has made use of this as an argument to prove the great antiquity of the eruptions of this mountain. For if it requires two thousand years and upwards to form but a scanty soil on the surface of a lava, there must have been more than that space of time between each of the eruptions which have formed these strata. But what shall we say of a pit they sunk near to Jaci, of a great depth? They pierced through seven distinct lavas, one under the other, the surfaces of which were parallel, and most of them covered with a thick bed of rich earth. Now, says he, the eruption which formed the lowest of these lavas, if we may be allowed to reason from analogy, must have flowed from the mountain at least fourteen thousand years ago! Recupero tells me, he is exceedingly embarrassed by these discoveries, in writing the history of the mountain; that Moses hangs like a dead weight upon him, and blunts all his zeal for inquiry, for that he really has not the conscience to make his mountain so young as that prophet makes the world. "The bishop, who is strenuously orthodox, (for it is an excellent see), has already warned him to be upon his guard; and not to pretend to be a better natural historian than Moses, nor to presume to urge any thing that may in the smallest degree be deemed contradictory to his sacred authority."
Though Mr. Brydone produces this as a sneer against revelation, bishops, and orthodoxy, yet the sequel will prove that it was good advice, and that the bishop was much better instructed than either Recupero or Brydone, and that it would have been much to their credit had they taken his advice.
I have given, however, this argument at length; and even in the insidious dress of Mr. Brydone, whose faith in Divine revelation appears to have been upon a par with that of Signior Recupero, both being built nearly on the same foundation; to show from the answer how slight the strongest arguments are, produced from insulated facts by prejudice and partiality, when brought to the test of sober, candid, philosophical investigation, aided by an increased knowledge of the phenomena of nature. "In answer to this argument," says Bishop Watson, (Letters to Gibbon), "It might be urged that the time necessary for converting lavas into fertile fields must be very different, according to the different consistencies of the lavas, and their different situations with respect to elevation and depression, or their being exposed to winds, rains, and other circumstances; as for instance, the quantity of ashes deposited over them, after they had cooled, etc., etc., just as the time in which heaps of iron slag, which resembles lava, are covered with verdure, is different at different furnaces, according to the nature of the slag and situation of the furnace; and something of this kind is deducible from the account of the canon (Recupero) himself, since the crevices in the strata are often full of rich good soil, and have pretty large trees growing upon them. But should not all this be thought sufficient to remove the objection, I will produce the canon an analogy in opposition to his analogy, and which is grounded on more certain facts.
"Etna and Vesuvius resemble each other in the causes which produce their eruptions, in the nature of their lavas, and in the time necessary to mellow them into soil fit for vegetation; or, if there be any slight difference in this respect, it is probably not greater than what subsists between different lavas of the same mountain. This being admitted, which no philosopher will deny, the canon's (Recupero's) analogy will prove just nothing at all if we can produce an instance of seven different lavas, with interjacent strata of vegetable earth, which have flowed from Mount Vesuvius within the space, not of fourteen thousand, but of somewhat less than one thousand seven hundred years; for then, according to our analogy, a stratum of lava may be covered with vegetable soil in about two hundred and fifty years, instead of requiring two thousand for that purpose.
"The eruption of Vesuvius, which destroyed Herculaneum and Pompeii, is rendered still more famous by the death of Pliny, recorded by his nephew in his letter to Tacitus. This event happened a. d. 79; but we are informed by unquestionable authority, (Remarks on the nature of the soil of Naples and its vicinity, by Sir William Hamilton, Philos. Transact., vol. lxi., p. 7), that the matter which covers the ancient town of Herculaneum is not the produce of one eruption only, for there are evident marks that the matter of six eruptions has taken its course over that which lies immediately over the town, and was the cause of its destruction. The strata are either of lava or burnt matter with veins of good soil between them. You perceive," says the bishop, "with what ease a little attention and increase of knowledge may remove a great difficulty; but had we been able to say nothing in explanation of this phenomenon, we should not have acted a very rational part in making our ignorance the foundation of our infidelity, or suffering a minute philosopher to rob us of our religion." In this, as well as in all other cases, the foundation stands sure, being deeply and legibly impressed with God's seal. See also Dr. Greaves's Lectures on the Pentateuch.
There is a very sensible paper written by Don Joseph Gioeni (The Chevalier Gioeni was an inhabitant of the first region of Etna). on the eruption of Etna in 1781; in which, among many other valuable observations, I find the following note: "I was obliged to traverse the current of lava made by the eruption of 1766, the most ancient of any that took this direction, viz., Bronte. I saw several streams of lava which had crossed others, and which afforded me evident proofs of the fallacy of the conclusions of those who seek to estimate the period of the formation of the beds of lava from the change they have undergone. Some lava of earlier date than others still resist the weather, and present a vitreous and unaltered surface, while the lava of later date already begin to be covered with vegetation." - See Pinkerton on Rock, vol. ii., p. 395.
On the geology and astronomy of the book of Genesis, much has been written, both by the enemies and friends of revelation; but as Moses has said but very little on these subjects, and nothing in a systematic way, it is unfair to invent a system pretendedly collected out of his words, and thus make him accountable for what he never wrote. There are systems of this kind, the preconceived fictions of their authors, for which they have sought support and credit by tortured meanings extracted from a few Hebrew roots, and then dignified them with the title of The Mosaic System of the Universe. This has afforded infidelity a handle which it has been careful to turn to its own advantage. On the first chapter of Genesis, I have given a general view of the solar system, without pretending that I had found it there. I have also ventured to apply the comparatively recent doctrine of caloric to the Mosaic account of the creation of light previous to the formation of the sun, and have supported it with such arguments as appeared to me to render it at least probable: but I have not pledged Moses to any of my explanations, being fully convinced that it was necessarily foreign from his design to enter into philosophic details of any kind, as it was his grand object, as has been already remarked, to give a history of Creation and Providence in the most abridged form of which it was capable. And who, in so few words, ever spoke so much? By Creation I mean the production of every being, animate and inanimate, material and intellectual. And by Providence, not only the preservation and government of all being, but also the various and extraordinary provisions made by Divine justice and mercy for the comfort and final salvation of man. These subjects I have endeavored to trace out through every chapter of this book, and to exhibit them in such a manner as appeared to me the best calculated to promote glory to God in the highest, and upon Earth Peace And Good Will Among Men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:26: being an hundred and ten years old: Ben meah weaiser shanim; "the son of an hundred and ten years;" the period he lived being personified. Gen 50:22, Gen 47:9, Gen 47:28; Jos 24:29
they embalmed: Gen 50:2, Gen 50:3
John Gill
50:26 So Joseph died, being an hundred and ten years old,.... The exact age assigned him by Polyhistor (x), from Demetrius an Heathen. The Jewish writers (y) say, that he died the first of the twelve patriarchs, though he was the youngest of them; he died, according to Bishop Usher (z), in the year of the world 2369, and before Christ 1635:
and they embalmed him; his servants, the physicians, according to the manner of the Egyptians, and as his father Jacob had been embalmed; see Gill on Gen 50:2,
and he was put into a coffin in Egypt; in an ark or chest, very probably into such an one in which the Egyptians had used to put dead bodies when embalmed; which Herodotus (a) calls a or chest, and which they set up against a wall: in what part of Egypt this coffin was put is not certain, it was most likely in Goshen, and in the care and custody of some of Joseph's posterity; so Leo Africanus says (b), that he was buried in Fioum, the same with the Heracleotic nome, supposed to be Goshen; See Gill on Gen 47:11, and was dug up by Moses, when the children of Israel departed. The Targum of Jonathan says, it was sunk in the midst of the Nile of Egypt; and an Arabic writer (c) says, the corpse of Joseph was put into a marble coffin, and cast into the Nile: the same thing is said in the Talmud (d), from whence the story seems to be taken, and where the coffin is said to be a molten one, either of iron or brass; which might arise, as Bishop Patrick observes, from a mistake of the place where such bodies were laid; which were let down into deep wells or vaults, and put into a cave at the bottom of those wells, some of which were not far from the river Nile; and such places have been searched for mummies in late times, where they have been found, and the coffins and clothes sound and incorrupt. And so some of the Jewish writers say (e) he was buried on the banks of the river Sihor, that is, the Nile; but others (f) say he was buried in the sepulchre of the kings, which is much more likely.
(x) Apud Euseb. Praepar. Evangel. l. 9. c. 21. p. 425. (y) Shalshalet Hakabala, fol. 4. 1. & T. Bab. Sotah, fol. 13. 2. (z) Annalea Vet. Test. A. M. 2369. (a) Euterpe, sive, l. 2. c. 86, 91. (b) Descriptio Africae, l. 8. p. 722. (c) Patricides, p. 24. apud Hottinger. Smegma Oriental. c. 8. p. 379. (d) T. Bab. Sotah, c. 1. fol. 13. 1. (e) Sepher Hajaschar, p. 118. apud Wagenseil Sotah, p. 300. (f) In T. Bab. Sotah, ut supra. (c. 1. fol. 13.1.)
John Wesley
50:26 He was put in a coffin in Egypt - But not buried till his children had received their inheritance in Canaan, Josh 24:32. If the soul do but return to its rest with God, the matter is not great, though the deserted body find not at all, or not quickly, its rest in the grave. Yet care ought to be taken of the dead bodies of the saints, in the belief of their resurrection; for there is a covenant with the dust which shall be remembered, and a commandment given concerning the bones.
Robert Jamieson, A. R. Fausset and David Brown
50:26 and they embalmed him--[See on Gen 50:2]. His funeral would be conducted in the highest style of Egyptian magnificence and his mummied corpse carefully preserved till the Exodus.