Genesis 50:1-26

Genesis 50:1-26

Genesis 50:1-26

1 And Joseph fell upon his father’s face, and wept upon him, and kissed him.

1. Et jactavit se Joseph super faciem patris sui, et flevit super cum, et osculatus est eum.

2 And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel.

2. Et praecepti Joseph servis suis medicis, ut aromatibus condrientpatrem suum, et aromatibus condiverunt medici ipsum 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.

3. Completi autem sunt ei quadraginta dies: sic enim complentur dies eorum qui condiuntur aromatibus: et fleverunt eum Aegyptii septuginta diebus.

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,

4. Transierunt itaque dies luctus ejus: et loquutus est Joseph ad domum Pharaonis dicendo, Si quaeso inveni gratiam in oculis vestris, loquimini quaeso in auribus Pharaonis, dicendo,

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.

5. Pater meus adjuravit me, dicendo Ecce ego morior: in sepulcro meo, quod fodi mihi in terra Chenann, sepelies me: nunc igitur ascendam, obscero, et sepeliam patrem meum, et revertat.

6 And Pharaoh said, Go up, and bury thy father, according as he made thee swear.

6. Et dixit Pharao, Ascende, et sepeli patrem tuum, quemadodum adjuravit to.

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,

7. Ascendit ergo Joseph ut sepeliret patrem suum: ascenderuntque cum eo omnes servi Pharoanis seniores domus ejus, et omnes seniores terrae Aegypti,

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.

8. Et omnis domus Joseph, et fratres ejus, et domus patris ejus: tantummodo parvulos suos, et pecudes suas et boves suos reliquerent in terra Gosen.

9 And there went up with him both chariots and horsemen: and it was a very great company.

9. Et ascenderunt cum eo etiam currus, etiam equites: et fuit turma gravis valde.

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.

10. Porro venerunt usque ad aream Atad, quae est trand Jordanem: et planxerunt ibi planctu magno et gravi valde: et fecit patrisuo luctum septem diebus.

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.

11. Et viderunt habitatores terrae Chenaaneaei luctum in area Atad, et dixerunt, Luctus gravis est iste Aegyptiis: idcirco vocatum fuit nomen ejus Abel — Misraim, (id est luctus Aegyptorum,) qui est trand Jordanem.

12 And his sons did unto him according as he commanded them:

12. Fecerunt ergo filii ejus ei sic, quemadmodum praeceperat eis.

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.

13. Quia tulerunt eum filii ejus in terra Chenaan sepelieruntque eum in spelunca agri duplici, quam emit Abraham, cum agro in possessionem sepulcri, ab Hephron Hittaeo ante 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.

14. Et reversus est Joseph in Aegyptum, ipse et frateres ejus, et omnes qui ascenderant cum eo ad sepleindum patrem ejus, postquam sepelivit patrem suum.

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.

15. Videntes autem fratres Joseph, quod mortuus esset pater ecorum, dixerunt Fortasse odio habebit nos Joseph, et reddendo reddet nobis omne malum, qui affecimus eum.

16 And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying,

16. Propterea mandarunt at Joseph, dicendo, Pater tuus praecepit, antequam moreretur, dicendo,

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.

17. Sic dicetis Joseph, Obsecro, parce nunc sceleri fratrum tuorum, et peccato eorum: quia malum inturlerunt tibi, nunc igitur parce quaeso sceleri servorum Dei patris tui. Flevit autem Joseph, dum illi loquerentur cum eo.

18 And his brethren also went and fell down before his face; and they said, Behold, we be thy servants.

18. Nam profecto sunt etiam fratres ejus, et prostraverunt se coram eo, et dixerunt Ecce, summus tibi servi.

19 And Joseph said unto them, Fear not: for am I in the place of God?

19. Et dixit ad eos Joseph, Ne timeatis: numquid enim loco Dei sum?

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.

20. Vos quidem cogitasis adversum me malum: Deus autem cogitavit illud in bonum, ut faceret se secundum diem hanc, ut vivificaret populum multum.

21 Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.

21. Nunc itaque ne timeatis, ego alam vos, et parvulos vestros. Et consolatue est eos, et loquutus est ad cor eorum.

22 And Joseph dwelt in Egypt, he, and his father’s house: and Joseph lived an hundred and ten years.

22. Et habitavie Joseph in Aegypto, ipse et domus patris ejus: et vixit Joseph centum et decem annos.

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.

23. Et vidit Joseph ipsi Ephraim filios tertiae generationis: eitam filii Machir filii Menasseh aducati sunt super genua Joseph.

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.

24. Et dixit Joseph fratribus suis, Ego morior, et Deus Visitando visitabit vos, et ascendere faciet vos e terra hac ad terram, quam juravit Abraham, Ishac, Jahacob.

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.

25. Et adjuravit Joseph filios Israel, dicendo, visitando visitabit Deus vos, et tolletis ossa mea hinc.

26 So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt.

26. Itaque mortuus est Joseph filius centum et decem annorum: et aromatibus condierunt eum, et positus est in are in Aegypto.

1. And Joseph fell upon his father’s face. In this chapter, what happened after the death of Jacob, is briefly related. Moses, however, states that Jacob’s death was honored with a double mourning — natural (so to speak) and ceremonial. That Joseph falls upon his father’s face and sheds tears, flows from true and pure affection; that the Egyptians mourn for him seventy days, since it is done for the sake of honor, and in compliance with custom, is more from ostentation and vain pomp, than from true grief: and yet the dead are generally mourned over in this manner, that the last debt due to them may be discharged. Whence also the proverb has originated, that the mourning of the heir is laughter under a mask. And although sometimes minds are penetrated with real grief; yet something is added to it, by the affectation of making a show of pious sorrow, so that they indulge largely in tears in the presence of others, who would weep more sparingly if there were no witnesses of their grief Hence those friends who meet together, under the pretext of administering consolation, often pursue a course so different, that they call forth more abundant weeping. And although the ceremony of mourning over the dead arose from a good principle; namely, that the living should meditate on the curse entailed by sin upon the human race, yet it has always been tarnished by many evils; because it has been neither directed to its true end, nor regulated by due moderation. With respect to the genuine grief which is not unnaturally elicited, but which breaks forth from the depth of our hearts, it is not, in itself, to be censured, if it be kept within due bounds. For Joseph is not here reproved because he manifests his grief by weeping; but his filial piety is rather commended. We have, however, need of the rein, and of self-government, lest, through intemperate grief, we are hurried, by a blind impulse, to murmur against God: for excessive grief always precipitates us into rebellion. Moreover, the mitigation of sorrow is chiefly to be sought for, in the hope of a future life, according to the doctrine of Paul.

2. And Joseph commanded his servants. Although formerly more labor was expended on funerals, and that even without superstition, than has been deemed right subsequently to the proof given of the resurrection exhibited by Christ: yet we know that among the Egyptians there was greater expense and pomp than among the Jews. Even the ancient historians record this among the most memorable customs of that nation. Indeed it is not to be doubted (as we have said elsewhere) that the sacred rite of burial descended from the holy fathers, to be a kind of mirror of the future resurrection: but as hypocrites are always more diligent in the performance of ceremonies, than they are, who possess the solid substance of things; it happens that they who have declined from the true faith, assume a far more ostentatious appearance than the faithful, to whom pertain the truth and the right use of the symbol. If we compare the Jews with ourselves, these shadowy ceremonies, in which God required them to be occupied, would, at this time, appear intolerable; though compared with those of other nations, they were moderate and easily to be borne. But the heathen scarcely knew why they incurred so much labor and expense. Hence we infer how empty and trivial a matter it is, to attend only to external signs, when the pure doctrine which exhibits their true origin and their legitimate end, does not flourish. It is an act of piety to bury the dead. To embalm corpses with aromatic spices, was, in former times, no fault; inasmuch as it was done as a public symbol of future incorruption. For it is not possible but that the sight of a dead man should grievously affect us; as if one common end, without distinction, awaited both us and the beasts that perish. At this day the resurrection of Christ is a sufficient support for us against yielding to this temptation. But the ancients, on whom the full light of day had not yet shone, were aided by figures: they, however, whose minds were not raised to the hope of a better life, did nothing else than trifle, and foolishly imitate the holy fathers. Finally, where faith has not so breathed its odour, as to make men know that something remains for them after death, all embalming will be vapid. Yea, if death is to them the eternal destruction of the body, it would be an impious profanation of a sacred and useful ceremony, to attempt to place what had perished under such costly custody. It is probable that Joseph, in conforming himself to the Egyptians, whose superfluous care was not free from absurdity; acted rather from fear than from judgment, or from approval of their method. Perhaps he improperly imitated the Egyptians, lest the condition of his father might be worse than that of other men. But it would have been better, had he confined himself to the frugal practice of his fathers. Nevertheless though he might be excusable, the same practice is not now lawful for us. For unless we wish to subvert the glory of Christ, we must cultivate greater sobriety.

Note 218. Que depuis que Jesus Christ nous a baille claire demonstrance de la resurrection des morts — than since the time that Jesus Christ has given us a clear demonstration of the resurrection of the dead. — French Translation.

3. And forty days were fulfilled for him. We have shown already that Moses is speaking of a ceremonial mourning; and therefore he does not prescribe it as a law, or produce it as an example which it is right for us to follow. For, by the laws, certain days were appointed, in order that time might be given for the moderating of grief in some degree; yet something also was conceded to ambition. Another rule, however, for restraining grief is given to us by the Lord. And Joseph stooped, more than he ought, to the perverted manners of the Egyptians; for the world affects to believe that whatever is customary is lawful; so that what generally prevails, carries along everything it meets, like a violent inundation. The seventy days which Moses sets apart to solemn mourning, Herodotus, in his second book, assigns to the embalming. But Diodorus writes that the seasoning of the body was completed in thirty days. Both authors diligently describe the method of embalming. And though I will not deny that, in the course of time, the skill and industry in practicing this art increased, yet it appears to me probable that this method of proceeding was handed down from the fathers.

Note 219. It would appear that the mourning for Jacob was a kind of royal mourning. “On the death of every Egyptian king, a general mourning was instituted throughout the country for seventy-two days.” — Manners and Customs of the Ancient Egyptians, by Sir J. G. Wilkinson, vol. 1, p. 255. — Ed.

4. Joseph spake unto the house of Pharaoh. A brief narration is here inserted of the permission obtained for Joseph, that, with the goodwill and leave of the king, he might convey his father’s remains to the sepulcher of the double cave. Now, though he himself enjoyed no common decree of favor, he yet makes use of the courtiers as his intercessors. Why did he act thus, unless on the ground that the affair was in itself odious to the people? For nothing (as we have said before) was less tolerable to the Egyptians, than that their land, of the sanctity of which they made their especial boast, should be despised. Therefore Joseph, in order to transfer the offense from himself to another, pleads necessity: as if he would say, that the burying of his father was not left to his own choice, because Jacob had laid him under obligation as to the mode of doing it, by the imposition of an oath. Wherefore, we see that he was oppressed by servile fear, so that he did not dare frankly and boldly to profess his own faith; since he is compelled to act a part, in order to transfer to the deceased whatever odium might attend the transaction. Now, whereas a more simple and upright confession of faith is required of the sons of God, let none of us seek refuge under such pretexts: but rather let us learn to ask of the Lord the spirit of fortitude and constancy which shall direct us to bear our testimony to true religion. Yet if men allow us the free profession of religion, let us give thanks for it. Now, seeing that Joseph did not dare to move his foot, except by permission of the king, we infer hence, that he was bound by his splendid fortune, as by golden fetters. And truly, such is the condition of all who are advanced to honor and favor in royal courts; so that there is nothing better for men of sane mind, than to be content with a private condition. Joseph also mitigates the offense which he feared he was giving, by another circumstance, when he says, that the desire to be buried in the land of Canaan was not one which had recently entered into his father’s mind, because he had dug his grave there long before; whence it follows that he had not been induced to do so by any disgust taken against the land of Egypt.

6. And Pharaoh said. We have seen that Joseph adopts a middle course. For he was not willing utterly to fail in his duty; yet, by catching at a pretext founded on the command of his father, he did not conduct himself with sufficient firmness. It is possible that Pharaoh was inclined, by the modesty of his manner, more easily to assent to his requests. Yet this cowardice is not, on this account, so sanctioned that the sons of God are at liberty to indulge themselves in it: for if they intrepidly follow where duty calls, the Lord will give the issue which is desired, beyond all expectation. For, although, humanly speaking, Joseph’s bland submission succeeded prosperously, it is nevertheless certain that the proud mind of the king was influenced by God to concede thus benignantly what had been desired. It is also to be observed, what great respect for an oath prevailed among blind unbelievers. For, though Pharaoh himself had not sworn, he still deemed it unlawful for him to violate, by his own authority, the pledge given by another. But at this day, reverence for God has become so far extinct, that men commonly regard it as a mere trifle to deceive, on one side or another, under the name of God. But such unbridled license, which even Pharaoh himself denounces, shall not escape the judgment of God with impunity.

7. And Joseph went up. Moses gives a full account of the burial. What he relates concerning the renewed mourning of Joseph and his brethren, as well as of the Egyptians, ought by no means to be established as a rule among ourselves. For we know, that since our flesh has no self government, men commonly exceed bounds both in sorrowing and in rejoicing. The tumultuous glamour, which the inhabitants of the place admired, cannot be excused. And although Joseph had a right end in view, when he fixed the mourning to last through seven successive days, yet this excess was not free from blame. Nevertheless, it was not without reason that the Lord caused this funeral to be thus honorably celebrated: for it was of great consequence that a kind of sublime trophy should be raised, which might transmit to posterity the memory of Jacob’s faith. If he had been buried privately, and in a common manner, his fame would soon have been extinguished; but now, unless men willfully blind themselves, they have continually before their eyes a noble example, which may cherish the hope of the promised inheritance: they perceive, as it were, the standard of that deliverance erected, Which shall take place in the fullness of time. Wherefore, we are not here to consider the honor of the deceased so much as the benefit of the living. Even the Egyptians, not knowing what they do, bear a torch before the Israelites, to teach them to keep the course of their divine calling: the Canaanites do the same, when they distinguish the place by a new name; for hence it came to pass that the knowledge of the covenant of the Lord flourished afresh.

Note 220. Calvin, in his criticism on Joseph’s conduct with reference to his father’s funeral, seems to bear hard upon the motives of the patriarch. As there is nothing in Joseph’s previous history which is derogatory either to his moral courage or his integrity, it is scarcely justifiable to impute a want of firmness and of straightforwardness to him on this occasion. Is not the concluding portion of Calvin’s remarks a sufficient answer to all that has gone before? And may we not conclude, that the whole of the circumstances of Jacob’s funeral were divinely ordered to perpetuate his memory? — Ed.

14. And Joseph returned. Although Joseph and the rest had left so many pledges in Egypt, that it would be necessary for them to return; it is yet probable that they were rather drawn back thither by the oracle of God. For God never permitted them to choose an abode at their own will; but as he had before led Abraham, Isaac, and Jacob in their journeying, so he held their sons shut up in the land of Goshen, as within barriers. And there is no doubt that the holy fathers left that oracle which we have in the fifteenth chapter and the thirteenth verse, Genesis 15:13 to their sons, to be kept in faithful custody as a precious treasure. They return, therefore, into Egypt, not only because they were compelled by present necessity, but because it was not lawful for them to shake off with the hand, the yoke which God had put upon their necks. But if the Lord does not hold all men bound by voluntary obedience to himself, he nevertheless holds their minds by his secret rein, that they may not withdraw themselves from his government; nor can we form any other conjecture than that they were restrained by his fear, so that even when admonished of the tyrannical oppression which was coming upon them, they did not attempt to make their escape. We know that their disposition was not so mild as to prevent them from rebelling against lighter burdens. Wherefore, on this point, a special sense of religious obligation subdued them, so that they prepared themselves quietly and silently to endure the hardest servitude.

Note 221. “And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years.”