Genesis 50:7-14 · Bible study
Genesis 50:7-14 Commentary: Jacob's Honored Funeral
Hebrew · 10 what the commentators say
Meaning in one sentence
Why did Egypt's elite join Joseph's funeral for Jacob? This study explores God's providence, the honor shown a patriarch, and the journey home.
Research Summary
- Meaning: Jacob receives a royal funeral as Egyptian dignitaries accompany Joseph to bury him in the cave of Machpelah, fulfilling both Jacob’s last command and God’s promise of the land.
- Key words: “went up” (cognate with aliyah, a journey of honor toward Canaan); “mourning” (אֵבֶל, seven-day period); “buried” (קָבַר, the act of interment in the family tomb).
- Main debate: Did the procession travel east of the Jordan (going around the Dead Sea) or was “beyond the Jordan” a geographical phrase referring to the west side? The location of Goren Atad remains uncertain.
- Theological theme: God’s faithfulness to His covenant promises even in death; the honor He bestows on His servants; the connection between burial in the land and the hope of resurrection.
- Best use: Funerals and memorial services; sermons on honoring parents; teaching about the patriarchs’ faith; connecting Old Testament burial customs to Christian hope.
Translation Comparison
BSB Berean Standard Bible 2020
7Then Joseph went to bury his father, and all the servants of Pharaoh accompanied him—the elders of Pharaoh’s household and all the elders of the land of Egypt—
8along with all of Joseph’s household, and his brothers, and his father’s household. Only their children and flocks and herds were left in Goshen.
9Chariots and horsemen alike went up with him, and it was an exceedingly large procession.
10When they reached the threshing floor of Atad, which is across the Jordan, they lamented and wailed loudly, and Joseph mourned for his father seven days.
11When the Canaanites of the land saw the mourning at the threshing floor of Atad, they said, “This is a solemn ceremony of mourning by the Egyptians.” Thus the place across the Jordan is called Abel-mizraim.
12So Jacob’s sons did as he had charged them.
13They carried him to the land of Canaan and buried him in the cave at Machpelah in the field near Mamre, which Abraham had purchased from Ephron the Hittite as a burial site.
14After Joseph had buried his father, he returned to Egypt with his brothers and all who had gone with him to bury his father.
WEB World English Bible 2000
7Joseph went up to bury his father; and with him went up all the servants of Pharaoh, the elders of his house, all the elders of the land of Egypt,
8all the house of Joseph, his brothers, and his father’s house. Only their little ones, their flocks, and their herds, they left in the land of Goshen.
9Both chariots and horsemen went up with him. It was a very great company.
10They came to the threshing floor of Atad, which is beyond the Jordan, and there they lamented with a very great and severe lamentation. He mourned for his father seven days.
11When the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, “This is a grievous mourning by the Egyptians.” Therefore its name was called Abel Mizraim, which is beyond the Jordan.
12His sons did to him just as he commanded them,
13for 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, as a possession for a burial site, from Ephron the Hittite, near Mamre.
14Joseph returned into Egypt—he, and his brothers, and all that went up with him to bury his father, after he had buried his father.
KJV King James Version 1769
7And 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,
8And 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.
9And there went up with him both chariots and horsemen: and it was a very great company.
10And 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.
11And 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.
12And his sons did unto him according as he commanded them:
13For 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.
14And 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.
ASV American Standard Version 1901
7And 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,
8and 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.
9And there went up with him both chariots and horsemen: and it was a very great company.
10And they came to the threshing-floor of Atad, which is beyond the Jordan, and there they lamented with a very great and sore lamentation: and he made a mourning for his father seven days.
11And 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 the Jordan.
12And his sons did unto him according as he commanded them:
13for 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 burying-place, of Ephron the Hittite, before Mamre.
14And 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.
YLT Young's Literal Translation 1898
7And Joseph goeth up to bury his father, and go up with him do all the servants of Pharaoh, elders of his house, and all the elders of the land of Egypt,
8and all the house of Joseph, and his brethren, and the house of his father; only their infants, and their flock, and their herd, have they left in the land of Goshen;
9and there go up with him both chariot and horsemen, and the camp is very great.
10And they come unto the threshing-floor of Atad, which is beyond the Jordan, and they lament there, a lamentation great and very grievous; and he maketh for his father a mourning seven days,
11and the inhabitant of the land, the Canaanite, see the mourning in the threshing-floor of Atad, and say, `A grievous mourning is this to the Egyptians;' therefore hath one called its name `The mourning of the Egyptians,' which is beyond the Jordan.
12And his sons do to him so as he commanded them,
13and his sons bear him away to the land of Canaan, and bury him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a burying-place, from Ephron the Hittite, on the front of Mamre.
14And Joseph turneth back to Egypt, he and his brethren, and all who are going up with him to bury his father, after his burying his father.
Darby Darby Bible 1890
7And Joseph went up to bury his father; and with him went up all the bondmen of Pharaoh, the elders of his house, and all the elders of the land of Egypt,
8and 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.
9And there went up with him both chariots and horsemen; and the camp was very great.
10And they came to the threshing-floor of Atad, which is beyond the Jordan; and there they lamented with a great and very grievous lamentation; and he made a mourning for his father of seven days.
11And the inhabitants of the land, the Canaanites, saw the mourning at the threshing-floor of Atad, and they said, This is a grievous mourning of the Egyptians. Therefore the name of it was called Abel-Mizraim, which is beyond the Jordan.
12And his sons did to him according as he had commanded them;
13and his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah which Abraham had bought along with the field, for a possession of a sepulchre, of Ephron the Hittite, opposite to Mamre.
14And, after he had buried his father, Joseph returned to Egypt, he and his brethren, and all that had gone up with him to bury his father.
Douay-Rheims Douay-Rheims Bible 1899
7So he went up, and there went with him all the ancients of Pharao's house, and all the elders of the land of Egypt.
8And the house of Joseph with his brethren, except their children, and their flocks and herds, which they left in the land of Gessen.
9He had also in his train chariots and horsemen: and it was a great company.
10And 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.
11And 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.
12So the sons of Jacob did as he had commanded them.
13And 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.
14And Joseph returned into Egypt with his brethren, and all that were in his company, after he had buried his father.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Genesis 50:7
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the funeral procession for Jacob was a display of extraordinary honor, orchestrated by God’s providence. The Cambridge Bible notes that Moses’ detailed description of Egyptian officials attending is meant to impress on Israel that their ancestor Jacob was buried with royal honors. Keil and Delitzsch observe that the elders of Pharaoh’s house and the elders of Egypt accompanied Joseph, confirming Jacob’s status in the eyes of the world. Matthew Henry highlights the contrast to Jacob’s earlier fear of dying in grief: he now dies in honor, surrounded by his children. Calvin, though critical of excessive mourning, admits God used this funeral as “a kind of sublime trophy” to preserve Jacob’s faith for future generations. All agree that the burial in the cave of Machpelah fulfilled Jacob’s express command (Genesis 49:29, 32) and the promise of the land to Abraham.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Eastern route view: The phrase 'beyond the Jordan' (עֵבֶר הַיַּרְדֵּן) regularly means east of the Jordan. The funeral procession likely circled the Dead Sea to avoid Philistine territory, then the family proceeded to Hebron while the Egyptians remained at Atad.
- Western route view: Some scholars argue that 'beyond the Jordan' can refer to the west side when the speaker is located east of the river. Atad may have been near Jericho, on the west bank, and the name 'Abel Mizraim' reflects a later Transjordan perspective.
What is clear: Jacob was buried in the cave of Machpelah near Mamre, purchased by Abraham, as he had commanded, and Joseph and his brothers returned to Egypt after the burial.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Route of the funeral procession | The company did not take the direct route through Philistine territory, likely due to the difficulty of moving a large military escort and chariots. | Some commentators (Keil, Delitzsch, Lange) hold that they circled east of the Dead Sea, arriving east of the Jordan. Others (Cambridge Bible, Ellicott) argue that 'beyond the Jordan' can mean west of the river from a Transjordan perspective, placing Atad near Jericho. The geography is not definitively settled. |
| Meaning of 'Abel Mizraim' | The name given by the Canaanites commemorates the mourning of the Egyptians for Jacob. | The root word 'abel' can mean either 'mourning' (אֵבֶל) or 'meadow' (אָבֵל). The Cambridge Bible argues the original name likely meant 'meadow of Egypt,' but was later reinterpreted as 'mourning of Egypt' due to sound similarity. All agree the text emphasizes the impact of the Egyptians' grief on the local population. |
| Degree of Egyptian participation | High-ranking Egyptian officials including elders of Pharaoh's house and of the land accompanied Joseph, showing great honor to Jacob. | Calvin views the elaborate mourning as excessive and not to be imitated. Other commentators (Matthew Henry, Jamieson-Fausset-Brown) see it as a providential honor that testified to God's faithfulness. The debate centers on whether the text commends or merely records the Egyptian customs. |
| Return to Egypt after burial | Joseph, his brothers, and all their attendants returned to Egypt after burying Jacob, leaving their children and livestock in Goshen. | Calvin sees this as obedience to God's oracle that Israel would be in Egypt four hundred years. Some modern readers question whether the return indicates hesitation to claim the land. The consensus among the supplied commentators is that it was necessary both for practical reasons (livelihood) and divine command. |
Historical & Cultural Context
Jacob died in Egypt, but his last request was to be buried in the family tomb at Machpelah, near Hebron (Genesis 49:29, 32). Egypt’s seventy-day mourning period (v.3) and the embalming process reflect the customs of the court. Joseph’s request for leave to bury his father was granted by Pharaoh, who even allowed high officials to join, a remarkable gesture showing Joseph’s influence and God’s control over foreign powers.
The funeral journey from Goshen to Canaan was about 300 miles. The text says the company came to the threshing floor of Atad “beyond the Jordan.” This phrase is debated: some take it to mean east of the Jordan, suggesting the procession circled the Dead Sea to avoid conflict with Philistine tribes. Ellicott’s Commentary notes that the direct route through Philistine country was impracticable for chariots. Others argue that “beyond the Jordan” could refer to the west side from a viewpoint east of the river, but the geography remains uncertain. Atad, meaning “thornbush”, may have been a location known for such vegetation, possibly near Jericho.
Seven days of mourning were customary in Israel (Numbers 19:11). The Canaanites were so struck by the lamentation that they renamed the place “Abel Mizraim”, literally “meadow of Egypt” or, by popular etymology, “mourning of Egypt.” This shows that even the land’s inhabitants recognized the significance of the event.
After the burial at Machpelah, Joseph and his brothers returned to Egypt. They had left their children and livestock in Goshen, which anchored them there, but the deeper reason was God’s command: Israel was to sojourn in Egypt four hundred years (Genesis 15:13). As Calvin notes, they returned because “it was not lawful for them to shake off the yoke which God had put upon their necks.”
Textual Notes
The consulted sources note no significant textual variants for Genesis 50:7, 14. The Masoretic text is stable across traditions, with minor differences in versification: some Bibles (such as the BHS) treat verses 12, 13 as the conclusion of chapter 49, but the narrative unit is unaffected. The spelling of place names (Goren Atad, Abel Mizraim) is consistent in the Hebrew witnesses.
Reception History
In Jewish tradition, this passage was read as a demonstration of filial piety and the fulfillment of Jacob’s patriarchal blessing. The naming of Abel Mizraim preserved the memory of Egyptian honor toward Israel’s patriarch. Early Christian interpreters, such as those in the Antiochene school, saw Jacob’s burial in Canaan as a type of the believer’s pilgrimage toward the heavenly homeland. Calvin used the seven days of mourning to critique human excess in grief, yet acknowledged that God used the ceremony to glorify Jacob’s faith. Matthew Henry and Wesley focused on the providence displayed: Jacob, who once feared dying in grief, was buried with royal honors. In modern preaching, the passage is often used to encourage honoring parents’ wishes and to affirm that death does not nullify God’s promises.
Preaching This Verse
Three-point outline
- Honor given to the faithful. Jacob died not in obscurity but with a grand funeral attended by Egyptian dignitaries, chariots, and horsemen. This honor came from God, who kept His promise to make Jacob a great nation and to be with him even in death.
- Faithfulness in burial. Joseph and his brothers obeyed Jacob’s command to bury him in Canaan. Their obedience ensured that the patriarch’s body rested in the land God had promised, a tangible sign that the family still trusted God’s covenant.
- Hope beyond the grave. Jacob’s burial in Canaan points to the resurrection hope. He died in Egypt but was carried to the land of promise, foreshadowing the exodus and the Christian hope of a heavenly country (Hebrews 11:13, 16).
Five-point outline
- God’s promises transcend death. Jacob’s burial in Canaan fulfills the land promise given to Abraham, even though Jacob died outside the land.
- Faithfulness to the dying wish. The sons did exactly as Jacob commanded, showing respect for their father’s convictions and for the covenant.
- Public witness of faith. The Egyptian officials and the Canaanites saw the mourning and knew this was a people who valued God’s promise above comfort in Egypt.
- Grief with hope. The seven days of mourning were intense, but the return to Egypt shows that grief was not the final word, God’s plan continued.
- The journey home. Joseph returned to Egypt, not because he preferred it, but because God was not yet ready to bring Israel out. Faith waits on God’s timing.
Illustration hooks
- A state funeral: When a national leader dies, foreign dignitaries attend. The presence of Pharaoh’s officials at Jacob’s funeral shows that God can cause the world to honor His people.
- A parent’s final request: Imagine a family traveling hundreds of miles to bury their mother in the hometown she loved, despite the cost. Joseph and his brothers did exactly that, for a greater promise.
Questions your congregation is asking
- Why did such a large group of Egyptians accompany Joseph? Was it just respect for Joseph, or did they believe in Jacob’s God?
- If God promised the land, why did Joseph and his brothers return to Egypt after the funeral? Does this mean they lacked faith?
- What does it mean to “die in faith” like Jacob, wanting to be buried in the land of promise even though you haven’t received it fully?
Leading a Discussion
Jacob’s funeral was not just a family affair. Egyptian officials, chariots, and horsemen made the journey to Canaan. This passage invites us to see how God keeps His promises even through ordinary human actions like burying a parent. The small group should consider the contrast between Jacob’s death in Egypt and his burial in the land of promise, and what that says about the hope we have in Christ.
Discussion questions
- Read Genesis 50:7, 14 as a group. What stands out to you about the size and composition of the funeral procession?
- Why do you think the author includes so much detail about the Egyptian officials and the seven days of mourning? What message was the original Israelite audience meant to receive?
- Jacob had asked to be buried in Canaan (Genesis 49:29, 32). What did this request reveal about his faith? How does his burial relate to God’s promises to Abraham?
- In verse 11, the Canaanites rename the place “Abel Mizraim” (mourning of Egypt). What does this name imply about how outsiders viewed the Israelites and their God?
- Joseph and his brothers returned to Egypt after the burial (v.14). Did this show a lack of faith in the land promise, or something else? Consider Genesis 15:13 and the four hundred years of sojourn.
- How does this passage speak to how Christians should approach death and burial? What kind of hope should mark our grief?
- Think of a time when you honored a parent’s wishes even at great cost. How does Jacob’s funeral challenge or encourage you to live faithfully where God has placed you?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 14:16 | He brought back all the goods, and also brought back his relative Lot and his goods, and the women also, and the other people. |
| Exodus 10:8 | Moses and Aaron were brought again to Pharaoh, and he said to them, “Go, serve Yahweh your God; but who are those who will go?” |
| Exodus 10:9 | Moses said, “We will go with our young and with our old. We will go with our sons and with our daughters, with our flocks and with our herds; for we must hold a feast to Yahweh.” |
| Exodus 10:26 | Our livestock also shall go with us. Not a hoof shall be left behind, for of it we must take to serve Yahweh our God; and we don’t know with what we must serve Yahweh, until we come there.” |
| Numbers 32:24 | Build cities for your little ones, and folds for your sheep; and do that which has proceeded out of your mouth.” |
| Numbers 32:27 | but your servants will pass over, every man who is armed for war, before Yahweh to battle, as my lord says.” |
| Genesis 41:43 | He made him ride in the second chariot which he had. They cried before him, “Bow the knee!” He set him over all the land of Egypt. |
| Genesis 46:29 | Joseph prepared his chariot, and went up to meet Israel, his father, in Goshen. He presented himself to him, and fell on his neck, and wept on his neck a good while. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke contrasts Jacob’s humble life as a tent-dweller with the grand national funeral he received, arguing that this honor stemmed not from military conquest but from his role as a faithful servant who saved lives. He further distinguishes the biblical seven-day mourning period, established by God for ritual unclearity, from the extended Egyptian practices driven by embalming needs, which he views as excessive and hollow.
Calvin's Commentaries Reformed 1564
Calvin argues that Jacob’s elaborate funeral was not merely for his honor but served as a public monument to preserve the memory of God’s covenant promises for future generations. He sees the Egyptians’ involvement and the naming of the site as divine tools to keep Israel faithful to their calling. Furthermore, he interprets Joseph’s return to Egypt not as a failure of faith but as submission to God’s sovereign plan for their eventual suffering and deliverance.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary suggests the elaborate Egyptian procession was designed to show Jacob received royal honors from Pharaoh’s court. It argues that references to locations beyond the Jordan are likely scribal errors, as traveling there would be impractical for a burial at Machpelah. The text also notes that the name Abel-mizraim reflects popular etymology rather than its original meaning of an Egyptian field.
Geneva Bible Notes Reformed 1599
The notes highlight the extraordinary scale of the procession, noting that Pharaoh’s officials joined Joseph in a grand escort of chariots and horsemen. This display underscores the high honor Egypt held for Jacob and reflects the deep respect the Canaanites observed when they named the site Abel Mizraim after witnessing such intense Egyptian mourning.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the sheer scale of the procession, noting that Pharaoh’s high officials and Egyptian elders joined Joseph, creating an honor guard that resembled a military army for protection against potential Canaanite hostility. He further explains that the Canaanites witnessed this elaborate mourning at the threshingfloor of Atad and named the site Abelmizraim, meaning the mourning of Egypt, because they identified the mourners primarily with their Egyptian hosts rather than the Israelites themselves.
Jamieson-Fausset-Brown Commentary Protestant 1871
The commentary highlights that the funeral procession paused at Atad, on the border of Egypt and Canaan, because this was the last place to mourn before crossing into the land of burial. The Egyptians made a prolonged, intense halt here, while Jacob’s family likely continued alone to the sepulcher.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch emphasize the massive Egyptian military and court escort that accompanied Joseph, attributing this lavish display to both Joseph’s high standing and Egyptian enthusiasm for grand funeral processions. They also argue that the mourning site Goren Atad was east of the Jordan, correcting earlier scholars who placed it on the west, and note that the Egyptian escort halted at Canaan’s border while Jacob’s sons alone carried him to the cave.
Lange's Commentary Reformed 1857
Lange observes that the funeral procession took an indirect route around the Dead Sea rather than the direct path to Hebron, likely to avoid hostile tribes — a precaution Israel would later need. He also notes that the Canaanites watched this "grievous mourning of the Egyptians" without grasping its foreshadowing of Israel's future journey.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that Jacob's funeral narrative is unusually detailed to show how God exceeded his fears: Jacob had expected to die in grief, yet died in honor surrounded by all his children. For Henry, the burial orders were an act of faith anticipating both the promised earthly land and the heavenly Canaan.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that the place name Abel-mizraim, meaning "the mourning of the Egyptians," stands as a permanent testimony. It exposes the hypocrisy of later Egyptians who oppressed Jacob's descendants, since their own ancestors had shown such deep respect at Jacob's funeral.