Commentaires bibliques

2. the physicians] LXX οἱ ἐνταφιασταί; Lat. medici. By this expression we should probably understand “the guild of embalmers” (ταριχευταί, Herod. ii. 86), a large and influential class in Egypt, who, with an expert knowledge of the body and of drugs, practised embalming almost as a fine art.

to embalm] Embalming was carried out to great perfection in Egypt. It was supposed that the soul, or ka, would return to inhabit the body. The mummy was the body ready for occupation. See Budge, The Mummy (1893).

3. forty days] Herod. ii. 86 mentions 70 days, and Diodorus (i. 72) mentions 72 days as the time required for the process of embalming.

threescore and ten days] It is here specially mentioned in honour of Jacob, that the Egyptian nation mourned him for 70 days.

The period of mourning for Aaron and for Moses was 30 days (Numbers 20:29; Deuteronomy 34:8). In later historic times the period of mourning for the dead was seven days (cf. 1 Samuel 31:13; Job 2:13; Sir 22:12; Jdt 16:24).

4. unto the house of Pharaoh] Joseph does not speak to Pharaoh personally, but to the court officials. As a mourner, he is unclean and would not be permitted to approach Pharaoh.

5. have digged] or, bought. Both meanings are possible. LXX and Lat. favour “digged.” Syr. Pesh. and Targ. Onk. favour “bought.” The word in the Hebrew appears for “to buy” in Deuteronomy 2:6, and for “to dig” in Genesis 26:25. It has been objected that, in the case of Jacob, neither meaning is appropriate to Machpelah (Genesis 47:30), and that this passage refers to some other grave, e.g. that of Rachel (see note on Genesis 48:7). But it is unreasonable to press this objection. Joseph’s report of Jacob’s words might well imply, that either Jacob or his forefathers had thus provided a burial-place. Moreover, he might possibly have hewn out a burial-place for himself in the rock of the cave. On the whole, “digged” seems more appropriate than “bought.” The language is not explicit enough to throw light upon the possibly independent legend of a burial-place, where Rachel was buried (Genesis 48:7). The tradition of a “purchase” of ground by Jacob is connected with Shechem (see Genesis 33:19; cf. Acts 7:16), but not with a burial-place.

I will come again] Joseph is anxious to assure his master, Pharaoh, that he is not going treacherously to leave the Egyptian service.

7. all the servants of Pharaoh] The very ample description of the Egyptian attendants at the funeral of Jacob is evidently intended (cf. Genesis 50:3) to impress the Israelite reader with the thought that Jacob, the father of their people, had been buried with royal honours by the Egyptians. “Went up,” cf. Genesis 50:5-6; Genesis 50:9. See Genesis 12:6, Genesis 42:38, “go down” to Egypt.

9. chariots and horsemen] A strange element in a burial procession, and one which it would be hard to illustrate from the records of Egypt. Possibly, we are intended to consider them in the light of a guard for the protection of the procession travelling into Canaan.

On “chariots” and “horses” in Egypt, see Genesis 47:17.

10. the threshing-floor of Atad] Goren-ha-Atad, a threshing-floor of “the thornbush,” or “bramble” (Jdg 9:14-15). The place is nowhere else referred to.

beyond Jordan] By this expression is generally meant “on the east side of Jordan.” If so, we must suppose that for some reason the burial company leaving Egypt travelled round the southern extremity of the Dead Sea. But this appears extremely improbable. The traditional burial-place of Jacob was at Machpelah. No Israelite could suppose that, even for the purpose of doing honour to Jacob, it would have been necessary to go round into trans-Jordanic territory. Winckler conjectures that the original reading was “on the other side of the river” (viz. “the River of Egypt,” or ‘El-Arîsh, the boundary of Egypt and Canaan, cf. Numbers 34:5; 1 Kings 8:65), and that this was carelessly altered by the error of a scribe to the more familiar phrase “beyond Jordan.” Whether this conjecture be accepted or not, the present text is unintelligible. It is very unlikely that any legend would have arisen connecting Jacob’s burial-place with the eastern bank of the Jordan.

seven days] See note on Genesis 50:3. “Lamentation” (cf. Genesis 23:2), i.e. the Oriental custom of “wailing” for the dead.

11. Abel-mizraim] This was popularly rendered “Egypt mourns,” cf. LXX πένθος Αἰγύπτου; Lat. planctus Egypti, but its true meaning would be “the meadow of Egypt, or “of the Egyptians.” In all probability, this name recalled some incident in the days of the Egyptian sovereignty over Palestine; and, when that had faded out of recollection, the name was popularly connected with the traditional mourning of the Egyptians for Jacob, on account of the similarity in sound between ’âbêl = “field” and ’êbel = “mourning.” For other place-names beginning with Abel, cf. Abel-cheramim (Jdg 11:33), Abel of Beth-maacah (2 Samuel 20:15).

beyond Jordan] The place was identified by Jerome with “Beth-Hoglah,” the modern Ain Haglah, south of Jericho. But the identification rests on no proof. The mention of the trans-Jordanic region presents the same difficulty here as in Genesis 50:10.

12, 13 (P). And his sons] The account of Jacob’s burial, according to P, is given in these two verses. They are quite distinct from the preceding narrative, and follow directly upon Genesis 49:33. Observe that, in P, no Egyptians, but only Jacob’s sons, carried him to the burying-place of Machpelah.