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Verse 6. - And Pharaoh said, Go up, and bury thy father, according as he made thee swear. Pharaoh's answer would, of course, be conveyed through the courtiers.

Verses 7-9. - And Joseph went up to bury his father: and with him went up all the servants of Pharaoh (i.e. the chief officers of the royal palace, as the next clause explains), the elders of his house (i.e. of Pharaoh s house), and all the elders of the land of Egypt (i.e. the nobles and State officials), 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 there went up with him (as an escort) both chariots and horsemen: and it was a very great company. Delineations of funeral processions, of a most elaborate character, may be seen on the monuments. A detailed and highly interesting account of the funeral procession of an Egyptian grandee, enabling us to picture to the mind's eye the scene of Jacob s burial, will be found in Wilkinson's 'Manners and Customs of the Ancient Egyptians,' vol. 3. p. 444, ed. 1878. First servants led the way, carrying tables laden with fruit, cakes, flowers, vases of ointment, wine and other liquids, with three young geese and a calf for sacrifice, chairs and wooden tablets, napkins, and other things. Then others followed bearing daggers, bows, fans, and the mummy cases in which the deceased and his ancestors had been kept previous to burial. Next came a table of offerings, fauteuils, couches, boxes, and a chariot. After these men appeared with gold vases and more offerings. To these succeeded the bearers of a sacred boat and the mysterious eye of Osiris, as the god of stability. Placed in the consecrated boat, the hearse containing the mummy of the deceased was drawn by four oxen and by seven men, under the direction of a superintendent who regulated the march of the funeral. Behind the hearse followed the male relations and friends of the deceased, who either beat their breasts, or gave token of their sorrow by their silence and solemn step as they walked, leaning on their long sticks; and with these the procession closed.

Verse 10. - And they came to the threshing-floor of Atad. The threshing-floor, or goren, was a large open circular area which was used for trampling out the corn by means of oxen, and was exceedingly convenient for the accommodation of a large body of people such as accompanied Joseph. The goren at which the funeral party halted was named Atad (i.e. Buckthorn), either from the name of the owner, or from the quantity of buck-thorn which grew in the neighborhood. Which is beyond Jordan - literally, on the other side of the Jordan, i.e. west side, if the narrator wrote from his own standpoint (Jerome, Drusius, Ainsworth, Kalisch, 'Speaker's Commentary,' Wordsworth, et alii), in which case the funeral train would in all probability follow the direct route through the country of the Philistines, and Goren Atad would be situated somewhere south of Hebron, in the territory (afterwards) of Judah; but east side of the river if the phrase must be interpreted from the standpoint of Palestine (Clericus, Rosenmüller, Hengstenberg, Kurtz, Keil, Lange, Gerlach, Havernick, Murphy, and others), in which case the burial procession must have journeyed by the wilderness, as the Israelites on a latter occasion did, and probably for not dissimilar reasons. In favor of the former interpretation may be claimed ver. 11, which says the Canaanites beheld the mourning, implying seemingly that it occurred within the borders of Canaan, i.e. on the west of the Jordan; while support for the latter is derived from ver. 13, which appears to state that after the lamentation at Goren Atad the sons of Jacob carried him into Canaan, almost necessarily involving the inference that Goren Atad was on the east of the Jordan; but vide infra. If the former is correct, Goren Atad was probably the place which Jerome calls Betagla tertio ab Hiericho lapide, duobus millibus ab Jordane; if the latter is correct, it does not prove a post-Mosaic authorship (Tuch, Bohlen, &c.), since the phrase appears to have had an ideal usage with reference to Canaan in addition to the objective geographical one (Hengstenberg 'On the Genuineness of the Pentateuch,' vol. 2. p. 260; Keil's 'Introduction,' vol. 1. p. 189; Kalisch 'On Genesis,' p. 776). And there they mourned with a great and very sore lamentation. The Egyptians were exceedingly demonstrative and vehement in their public lamentations for the dead, rending their garments, smiting on their breasts, throwing dust and mud on their heads, calling on the deceased by name, and chanting funeral dirges to the music of a tambourine with the tinkling plates removed (Wilkinson's 'Ancient Egyptians,' vol. 3. p. 440, ed. 1878). And he made a mourning for his father seven days. This was a special mourning before interment (cf. Ecclus. 22:11).

Verse 11. - And when (literally, and) the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they (literally, and they) said, This is a grievous mourning to the Egyptians: wherefore the name of it was called Abel-mizraim, - i.e. the meadow (אָבֵל) of the Egyptians, with a play upon the word (אֵבֶל) mourning (Keil, Kurtz, Gerlach, Rosenmüller, &c.), if indeed the word has not been punctuated wrongly - אָבֵל instead of אֵבֶל (Kalisch), which latter reading appears to have been followed by the LXX. (πένθος Αἰγύπτου) and the Vulgate (planctus AEgypti) - which is beyond Jordan (vide supra).

Verses 12, 13. - And his sons - the Egyptians halting at Goren Atad (Keil, Havernick, Kalisch, Murphy, etc.); but this does not appear from the narrative - did unto him according as he commanded them (the explanation of what they did being given in the next clause): for his sons carried him - not simply from Goren Atad, but from Egypt, so that this verse does not imply anything about the site of the Buckthorn threshing-floor (vide supra, ver. 11) - 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 Mature (vide Genesis 23.).

Verse 14. - And Joseph returnee into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father.

CHAPTER 50:15-26

Verse 15. - And when (literally and) Joseph's brethren saw that their father was dead, they (literally, and they) said, Joseph will peradventure hate us, - literally, If Joseph hated us, or pursued us hostilely (sc. what would become of us?), לוּ with the imperfect or future setting forth a possible but undesirable contingency (vide Ewald's 'Hebrew Syntax,' § 358a; Gesenius, 'Lexicon,' sub voce) - and will certainly requite us (literally, if returning he caused to return upon us) all the evil which we did unto him. "What then?" is the natural conclusion of the sentence. "We must be utterly undone."

Verses 16, 17. - And (under these erroneous though not unnatural apprehensions) they sent a messenger unto Joseph, - literally, they charged Joseph, i.e. they deputed one of their number (possibly Benjamin) to carry their desires to Joseph - saying, Thy father did command before he died, saying (though not recorded, the circumstance here mentioned may have been historically true), 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 (nothing is more inherently probable than that the good man on his death-bed did request his sons to beg their brother's pardon): and now, we pray thee, forgive the trespass of the servants of the God of thy father. Joseph's brethren in these words at once evince the depth of their humility, the sincerity of their repentance, and the genuineness of their religion. They were God's true servants, and they wished to be forgiven by their much-offended brother, who, however, had long since embraced them in the arms of his affection. And Joseph wept when they spake unto him - pained that they should for a single moment have enter-rained such suspicions against his love.