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Text -- Genesis 50:10 (NET)

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Context
50:10 When they came to the threshing floor of Atad on the other side of the Jordan, they mourned there with very great and bitter sorrow. There Joseph observed a seven day period of mourning for his father.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Atad a man who had a threshing floor
 · Jordan the river that flows from Lake Galilee to the Dead Sea,a river that begins at Mt. Hermon, flows south through Lake Galilee and on to its end at the Dead Sea 175 km away (by air)


Dictionary Themes and Topics: Threshing | THRESHING-FLOOR | THORN IN THE FLESH | Seven | Quotations and Allusions | PALESTINE, 1 | Mourning | Mourn | Joseph | Jacob | GENESIS, 1-2 | Children | BURIAL | BEYOND | Atad | Abel-mizraim | more
Table of Contents

Word/Phrase Notes
JFB , Clarke , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

JFB: Gen 50:10 - -- "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 oppor...

"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.

Clarke: Gen 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 a...

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; 1Sa 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.

TSK: Gen 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 fr...

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 revised 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; 1Sa 31:13; 2Sa 1:17; Job 2:13; Act 8:2

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 50:1-26 - -- - The Burial of Jacob 10. אטד 'āṭâd Atad, "the buck-thorn." 11. מצרים אבל 'ābêl - mı̂tsrayı̂m , Abel-Mits...

- The Burial of Jacob

10. אטד 'āṭâd Atad, "the buck-thorn."

11. מצרים אבל 'ābêl - mı̂tsrayı̂m , Abel-Mitsraim, "mourning of Mizraim,"or meadow of Mizraim.

This chapter records the burial of Jacob and the death of Joseph, and so completes the history of the chosen family, and the third bible for the instruction of man.

Gen 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.

Gen 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.

Gen 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.

Gen 50:15-21

His brethren supplicate Joseph for forgiveness. "They sent unto Joseph,"commissioned one of their number to speak to him. now that our common father has given us this command. "And Joseph wept"at the distress and doubt of his brothers. He no doubt summons them before him, when they fall down before him entreating his forgiveness. Joseph removes their fears. "Am I in God’ s stead?"that I should take the law into my own hands, and take revenge. God has already judged them, and moreover turned their sinful deed into a blessing. He assures them of his brotherly kindness toward them.

Gen 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 revealed from time to time to the human race as comports with the progress they have made in the education of the intellectual, moral, and active faculties. This only authentic epitome of primeval history is worthy of the constant study of intelligent and responsible man.

\brdrb \brdrs \brdrw30 \brsp20

Poole: Gen 50:10 - -- Atad a man so called; or, of thorn, or thorns, as the word signifies, Jud 9:14 Psa 58:9 . So it might be a place either abounding or encompasse...

Atad a man so called; or, of thorn, or thorns, as the word signifies, Jud 9:14 Psa 58:9 . So it might be a place either abounding or encompassed with thorns.

Beyond or on this side; for the word signifies both, and it may be taken either way here; the one in respect of Egypt, the other in regard of the place in which Moses wrote. It is certain they fetched a great compass, whether for the commodiousness of the way for their chariots, and for conveniences for so great a company, or to prevent all jealousies in the people, as if they came thither with ill design, is not material.

There they mourned because there was the entrance into that country or territory where he was to be buried. Though the Egyptians were not much grieved nor concerned for Jacob’ s death, yet they used bitter cries and lamentations, which possibly were made or aggravated by persons hired and used upon such occasions. See Jer 9:17 .

Seven days according to the custom. See 1Sa 31:13 .

Haydock: Gen 50:10 - -- Atad, which was so called, from being encompassed with thorns. (Calmet) --- Beyond; with relation to Moses, (Haydock) or on the west side of th...

Atad, which was so called, from being encompassed with thorns. (Calmet) ---

Beyond; with relation to Moses, (Haydock) or on the west side of the Jordan. (Calmet)

Gill: Gen 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 bramb...

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 Jdg 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 1Sa 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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Gen 50:10 Heb “and they mourned there [with] very great and heavy mourning.” The cognate accusative, as well as the two adjectives and the adverb, e...

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Commentary -- Verse Range Notes

TSK Synopsis: Gen 50:1-26 - --1 The mourning for Jacob.4 Joseph gets leave of Pharaoh to go to bury him.7 The funeral.15 Joseph comforts his brethren, who crave his pardon.22 His a...

MHCC: Gen 50:7-14 - --Jacob's body was attended, not only by his own family, but by the great men of Egypt. Now that they were better acquainted with the Hebrews, they bega...

Matthew Henry: Gen 50:7-14 - -- 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 ...

Keil-Delitzsch: Gen 50:10-11 - -- 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, p...

Constable: Gen 11:27--Exo 1:1 - --II. PATRIARCHAL NARRATIVES 11:27--50:26 One of the significant changes in the emphasis that occurs at this point...

Constable: Gen 37:2--Exo 1:1 - --E. What Became of Jacob 37:2-50:26 Here begins the tenth and last toledot in Genesis. Jacob remains a ma...

Constable: Gen 49:29--Exo 1:1 - --15. Deaths and a promise yet to be fulfilled 49:29-50:26 Joseph received permission from Pharaoh...

Constable: Gen 49:29--50:15 - --Plans to bury Jacob in Canaan 49:29-50:14 Jacob again expressed his faith in God's promi...

Guzik: Gen 50:1-26 - --Genesis 50 - The Burial of Jacob; the Death of Joseph A. Jacob is buried in Canaan. 1. (1-3) Jacob is embalmed and mourned. Then Joseph fell on hi...

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Introduction / Outline

JFB: Genesis (Book Introduction) GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gi...

JFB: Genesis (Outline) THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2) THE FIRST DAY. (Gen 1:3-5) SECOND DAY. (Gen 1:6-8) THIRD DAY. (Gen 1:9-13) FOURTH DAY. (Gen 1:14-19) FI...

TSK: Genesis (Book Introduction) The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of e...

TSK: Genesis 50 (Chapter Introduction) Overview 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 comf...

Poole: Genesis 50 (Chapter Introduction) CHAPTER 50 Joseph bewails his father’ s death; and embalms him, Gen 50:1,2 . The Egyptians mourn for him seventy days, Gen 50:3 . Joseph with ...

MHCC: Genesis (Book Introduction) Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of ...

MHCC: Genesis 50 (Chapter Introduction) (Gen 50:1-6) The mourning for Jacob. (Gen 50:7-14) His funeral. (Gen 50:15-21) Joseph's brethren crave his pardon, He comforts them. (Gen 50:22-26)...

Matthew Henry: Genesis (Book Introduction) An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis We have now before us the holy Bible, or book, for so bible ...

Matthew Henry: Genesis 50 (Chapter Introduction) Here is, I. The preparation for Jacob's funeral (Gen 50:1-6). II. The funeral itself (Gen 50:7-14). III. The settling of a good understanding be...

Constable: Genesis (Book Introduction) Introduction Title Each book of the Pentateuch (the first five books of the Old Testam...

Constable: Genesis (Outline) Outline The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad m...

Constable: Genesis Bibliography Aalders, Gerhard Charles. Genesis. The Bible Student's Commentary series. 2 vols. Translated by William Hey...

Haydock: Genesis (Book Introduction) THE BOOK OF GENESIS. INTRODUCTION. The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written li...

Gill: Genesis (Book Introduction) INTRODUCTION TO GENESIS This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in...

Gill: Genesis 50 (Chapter Introduction) 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 co...

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