Genesis 50

Genesis 50


Then JosephI threwII himself on his father’sIII faceIV and weptV over him and kissedVI him. 

Notes on verse 1

I “Joseph” = Yoseph. From yasaph (to add, increase, continue, exceed). This is Joseph, meaning “he increases” or “let him add.”
II “threw” = naphal. This is to fall, whether by accident, to fall prostrate, or to fall in violent death. Figuratively, it can refer to personal ruin or calamity, a city falling, an attack or a falling away. It can also be a deep sleep or wasting away.
III “father’s” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
IV “face” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
V “wept” = bakah. This is to weep, complain, or lament.
VI “kissed” = nashaq. This is to kiss in a literal or figurative sense. It can mean to touch, rule, or equip with weapons.

Joseph commandedVII the physiciansVIII in his serviceIX to embalmX his father. So the physicians embalmed Israel;XI 

Notes on verse 2

VII “commanded” = tsavah. This is to charge, command, order, appoint, or enjoin. This is the root that the Hebrew word for “commandment” comes from (mitsvah).
VIII “physicians” = rapha. Properly, this is to repair by stitching – figuratively this means to heal or cure. It can also mean to make whole.
IX “service” = ebed. From abad (to work, serve, compel; any kind of work; used causatively, can mean to enslave or keep in bondage). This is a servant, slave, or bondservant.
X “embalm” = chanat. 5x in OT – 4x in Genesis 50 & 1x in Song of Songs 2:13 to refer to blooming. This is to add spices or to blossom. By implication, it can refer to getting a body ready to be burial, embalming.
XI “Israel” = Yisrael. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (God or god). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.

3 they spentXII fortyXIII daysXIV in doing this,

Notes on verse 3a

XII “spent” = male. This is fill, satisfy, replenish, accomplish, fulfill, confirm, or consecrate. It is fill in a literal or figurative sense.
XIII “forty” = arbaim. From the same as arba (four); from raba (to make square or be four-sided); perhaps from raba (to lie down flat; can be to lie for mating). This is forty.
XIV “days” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.

for thatXV is the timeXVI requiredXVII for embalming. And the EgyptiansXVIII wept for him seventyXIX days.

Notes on verse 3b

XV “that” = ken. Perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
XVI “time” = yom. Same as “days” in v3. See note XIV above.
XVII “required” = male. Same as “spent” in v3. See note XII above.
XVIII “Egyptians” = Mitsri. From the same as mitsrayim (Egypt); perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egyptian.
XIX “seventy” = shibim. From sheba (seven – the number of perfection/sacred fullness). This is seventy.

4 When the days of weepingXX for him were past,XXI Joseph addressedXXII the householdXXIII of Pharaoh,XXIV

Notes on verse 4a

XX “weeping” = bekit. Related to “wept” in v1. 1x in OT. From bakah (see note V above). This is weeping or mourning.
XXI “past” = abar. This is to pass over or cross over. It is used for transitions, whether literal or figurative. It can also mean to escape, alienate, or fail. This is the root verb from which “Hebrew” is drawn.
XXII “addressed” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.
XXIII “household” = bayit. Probably from banah (to build, make, set up, obtain children; to build literally or figuratively). This is house, court, family, palace, temple.
XXIV “Pharaoh” = Paroh. From Egyptian pr (palace, pharaoh; literally house + great). This is Pharaoh, a title for Egyptian kings. See

“If nowXXV I have foundXXVI favorXXVII withXXVIII you,

Notes on verse 4b

XXV “now” = na. This particle is used for requests or for urging. It can be we pray, now, I ask you, oh. This is the same “na” in “hosanna.”
XXVI “found” = matsa. This is to find, catch or acquire. It can also mean to come forth or appear. Figuratively, this can mean to meet or be together with.
XXVII “favor” = chen. From chanan (beseech, show favor, be gracious; properly, to bend in kindness to someone with less status). This is grace, favor, kindness, beauty, precious.
XXVIII {untranslated} = ayin. Literally “in your eyes.” This is eye in a literal or figurative sense so eye, appearance, favor, or a fountain (the eye of the landscape).

pleaseXXIX speakXXX toXXXI Pharaoh as follows: 

Notes on verse 4c

XXIX “please” = na. Same as “now” in v4. See note XXV above.
XXX “speak” = dabar. Same as “addressed” in v4. See note XXII above.
XXXI “to” = ozen. Literally “in the hearing of.” This is ear, hearing, audience, show. Properly, it is broadness – applied to its ear in reference to its shape.

5 My father made me swearXXXII an oath; he said, ‘XXXIIII am about to die.XXXIV

Notes on verse 5a

XXXII “swear” = shaba. Related to “seventy” in v3. From sheba (see note XIX above). This is to swear, curse, vow, make a covenant. Properly, it can mean to be complete. This is to seven oneself – as in affirming something so strongly it is as though it were said seven times.
XXXIII {untranslated} = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
XXXIV “die” = mut. This is to die in a literal or figurative sense. It can also refer to being a dead body.

In the tombXXXV that I hewed outXXXVI for myself in the landXXXVII of Canaan,XXXVIII there you shall buryXXXIX me.’

Notes on verse 5b

XXXV “tomb” = qeber. From qabar (to bury). This is a place where one is buried such as a grave or tomb.
XXXVI “hewed out” = karah. 17x in OT– 8x of digging a pit or trap, 2x of digging a well, 2x of digging a tomb, 2x of bargaining, 1x shriveled, 1x opening an ear, and 1x of digging up evil. This is properly to dig or open up. Figuratively, it can be to plot or make a banquet.
XXXVII “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
XXXVIII “Canaan” = Kna’an. From kana’ (to be humble, subdue; properly, bend the knee). This is Canaan, his descendants, and the land where they settled. This could mean lowlands, describing their land or subjugated in reference to being conquered by Egypt. See
XXXIX “bury” = qabar. Related to “tomb” in v5. See note XXXV above.

Now therefore let me go up,XL, XLI so that I may bury my father; then I will return.”XLII 

Notes on verse 5c

XL “go up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
XLI {untranslated} = na. Same as “now” in v4. See note XXV above.
XLII “return” = shub. To turn back, return, turn away – literally or figuratively. Doesn’t necessarily imply going back to where you started from. This is also the root verb for the Hebrew word for repentance “teshubah.”

Pharaoh answered, “Go up, and bury your father, as he made you swear to do.”

7 So Joseph went up to bury his father. With him went up all the servantsXLIII of Pharaoh, the eldersXLIV of his household, and all the elders of the land of Egypt,XLV as well as all the household of Joseph, his brothers,XLVI and his father’s household.

Notes on verses 6-8a

XLIII “servants” = ebed. Same as “service” in v2. See note IX above.
XLIV “elders” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.
XLV “Egypt” = Mitsrayim. Related to “Egyptians” in v3. See note XVIII above.
XLVI “brothers” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.

OnlyXLVII their children,XLVIII their flocks,XLIX and their herdsL were leftLI in the land of Goshen.LII 

Notes on verse 8b

XLVII “only” = raq. From the same as raq (thin, surely, only); perhaps from raqaq (to spit). This is but, except, at least. In the sense of being thin, it figuratively refers to some kind of limit.
XLVIII “children” = taph. From taphaph (walking along with small, tripping steps like children do). This is little ones, children, families.
XLIX “flocks” = tson. This is a flock of sheep and goats.
L “herds” = baqar. From baqar (to plow, break forth; figuratively, to inquire, inspect, consider). This is cattle – an animal used for plowing.
LI “left” = azab. To loosen, relinquish, permit, forsake, fail, leave destitute.
LII “Goshen” = Goshen. 15x in OT. Similar to Arabic j-sh-m (to labor) OR may be related to Egyptian qas (“inundated land”) OR Egyptian pa-qas (“pouring forth”) OR from Gasmu (“rulers of Bedouin Qedarites who occupied the eastern Delta from the 7th century BC”). This is Goshen. See

Both chariotsLIII and charioteersLIV went up with him. It wasLV a very greatLVI company.LVII 

Notes on verse 9

LIII “chariots” = rekeb. From rakab (to ride an animal or in some vehicle; also, bringing on a horse). This is a vehicle, wagon, or chariot. It can be cavalry or an individual rider.
LIV “charioteers” = parash. From parash (to make distinct, separate, scatter; can also imply to wound). This is a horse or a person who rides a horse. A chariot driver or cavalry as a collective.
LV “was” = hayah. This is to be or become, to happen.
LVI “great” = kabed. From kabad (to be heavy, weighty, burdensome). This is heavy, grievous, sore. It can also be weighty in the sense of gravitas. The word for “glory” in Hebrew comes from this root (kabod).
LVII “company” = machaneh. From chanah (to decline, bending down, or living in tents; can be camping to create a home or camping as a part of battle). This is an encampment, whether of people traveling together or soldiers. So, it can be a camp band, or company as well as an army of soldiers. Also can be used of other groups like animals, angels or stars.

10 When they cameLVIII to the threshing floorLIX of Atad,LX

Notes on verse 10a

LVIII “came” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
LIX “threshing floor” = goren. Root may mean to smooth. It is a threshing floor, barn, or open areas more generally.
LX “Atad” = Atad. 6x in OT. Root may refer to piercing or securing. This is Atad, a city, whose name means bramble or thorn tree.

which is beyondLXI the Jordan,LXII they heldLXIII there a very greatLXIV and sorrowfulLXV lamentation;LXVI

Notes on verse 10b

LXI “beyond” = eber. Related to “past” in v4. From abar (see note XXI above). This is the place across or beyond, by, from, other, the opposite side, against, over. It often refers to the other side of the Jordan river or toward the east.
LXII “Jordan” = Yarden. From yarad (to go down, descend; going down in a literal or figurative sense; going to the shore or a boundary, bringing down an enemy). This is the Jordan River, meaning “descending.”
LXIII “held” = saphad. This is to wail, mourn. Properly, it is lamenting by tearing one’s hair and beating one’s chest. It implies wailing.
LXIV “great” = gadol. From gadal (to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing). This is great, high, bigger, noble, old, marvelous. It can also refer to someone who is powerful or distinguished.
LXV “sorrowful” = kabed. Same as “great” in v9. See note LVI above.
LXVI “lamentation” = misped. Related to “held” in v10. 14x in OT. From saphad (see note LXIII above). This is wailing and mourning.

and he observedLXVII a time of mourningLXVIII for his father sevenLXIX days. 

Notes on verse 10c

LXVII “observed” = asah. This is to make, do, act, appoint, become in many senses.
LXVIII “mourning” = ebel. From abal (to mourn, bewail). This is mourning or lamentation.
LXIX “seven” = sheba. Related to “seventy” in v3 & “swear” in v5. See note XIX above.

11 When the CanaaniteLXX inhabitantsLXXI of the land sawLXXII the mourning on the threshing floor of Atad,

Notes on verse 11a

LXX “Canaanite” = Knaaniy. Related to “Canaan” in v5. From Kna’an (see note XXXVIII above). This is Canaanite, which in some instances would imply a peddler or sometimes used in place of Ishmaelite. See
LXXI “inhabitants” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.
LXXII “saw” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.

they said, “This is a grievousLXXIII mourning on the part of the Egyptians.” Therefore the place was namedLXXIV Abel-mizraim;LXXV it is beyond the Jordan. 

Notes on verse 11b

LXXIII “grievous” = kabed. Same as “great” in v9. See note LVI above.
LXXIV “named” = qara + shem. Literally “was called its name.” Qara is to call or call out – to call someone by name. Also used more broadly for calling forth. Shem may be from sum (to put, place, set). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.
LXXV “Abel-mizraim” = Abel-mizraim. Related to “Egyptians” in v3 & “Egypt” in v7. 1x in OT. From abel (meadow, plain – grassy) + Mitsrayim (see note XLV above) OR from abel (stream, brook) + Mitsrayim (see above). This is Abel-mizraim, a place whose name means “meadow of Egypt.” The “Abel” portion looks a lot like the word for “mourning” in v10. See note LXVIII above. It may also mean “mourning of the Egyptians” or “stream of Egypt.” See

12 Thus his sonsLXXVI didLXXVII for him asLXXVIII he had instructedLXXIX them. 

Notes on verse 12

LXXVI “sons” = ben. Related to “household” in v4. Perhaps from banah (see note XXIII above). This is son, age, child. It is son in a literal or figurative sense.
LXXVII “did” = asah. Same as “observed” in v10. See note LXVII above.
LXXVIII ”as” = ken. Same as “that” in v3. See note XV above.
LXXIX “instructed” = tsavah. Same as “commanded” in v2. See note VII above.

13 TheyLXXX carriedLXXXI him to the land of Canaan and buried him in the caveLXXXII of the fieldLXXXIII at Machpelah,LXXXIV

Notes on verse 13a

LXXX “they” = ben. Literally “his sons.” Same as “sons” in v12. See note LXXVI above.
LXXXI “carried” = nasa. This is to lift in a broad sense, literally and figuratively. So it could be to carry, take, or arise. It could also be bring forth, advance, accept.
LXXXII “cave” = mearah. Perhaps from ur (to be made naked, exposed, or bare). This is a cave, cavern, den, or hole.
LXXXIII “field” = sadeh. This is literally field, ground, soil, or land. It can be used to mean wild like a wild animal.
LXXXIV “Machpelah” = Makpelah. 6x in OT. From kaphal (to double, fold, repeat). This is Machpelah or Makpelah, meaning “a fold.”

the fieldLXXXV nearLXXXVI Mamre,LXXXVII

Notes on verse 13b

LXXXV {untranslated} = achuzzah. From achaz (to grasp, catch, seize, take and hold in possession). This is a possession, particularly used of land.
LXXXVI “near” = al + paneh. Literally “before the face of.” Same as “face” in v1. See note IV above.
LXXXVII “Mamre” = Mamre. 10x in OT. Perhaps from mara (to rebel, flap wings, whip, be filthy). This is Mamre a personal name and a place name. It may mean vigor or lusty.

which AbrahamLXXXVIII boughtLXXXIX as a burial siteXC from EphronXCI the Hittite.XCII 14 After he had buried his father, Joseph returned to Egypt with his brothers and all who had gone up with him to bury his father.

Notes on verses 13c-14

LXXXVIII “Abraham” = Abraham. Related to “father’s” in v1. From the same as Abiram (exalted father, a high father – lofty) {from ab (see note III above) + rum (rise, bring up, being high, extol, exalt, haughty; to raise in a literal or figurative sense)}. This is Abraham, father of many nations or father of a multitude.
LXXXIX “bought” = qanah. This is to acquire, create, purchase, own. Its root may mean to smith or to produce.
XC “burial site” = qeber. Same as “tomb” in v5. See note XXXV above.
XCI “Ephron” = Ephron. 14x in OT. From the same as opher (stag, fawn, hart); from aphar (to throw dust, be dust); from aphar (dust as powdered, perhaps gray colored; ashes, powder, ground, dry earth, clay mud, or rubbish). This is Ephron, the name a of a person, a place, and a mountain. It may mean “fawn-like,” “place of dust,” “ore,” “malleability,” “dust man,” or “young ones.” See
XCII “Hittite” = Chitti. From cheth (Heth or Cheth; one of Canaan’s sons from whom perhaps the Hittites descend) OR from hatat (terror, lacking strength or courage); perhaps from hata (to seize; often used of coals from a fire). This is Hittite – perhaps meaning terrors or terrible. See

15 RealizingXCIII that their father was dead, Joseph’s brothers said, “What if Joseph still bears a grudgeXCIV against us and pays us back in fullXCV for all the wrongXCVI that we didXCVII to him?” 

Notes on verse 15

XCIII “realizing” = raah. Same as “saw” in v11. See note LXXII above.
XCIV “bears a grudge” = satam. 6x in OT. 2x in the Joseph cycle – Gen 49:23 in Jacob’s blessing they shot at Joseph and pressed him hard & Gen 50:15 when the brothers wonder if Joseph still bears a grudge against them; also Genesis 27:41 where Esau hated Jacob. This is to have a grudge or hate. Properly, it means lying in wait for so to persecute or oppose.
XCV “pays us back in full” = shub. Same as “return” in v5. See note XLII above. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
XCVI “wrong” = ra’. From ra’a’ (to be evil, bad, afflict; properly, to spoil – to destroy by breaking into pieces; figuratively, to cause something to be worthless; this is bad in a physical, social, or moral sense; that which displeases, to do harm or mischief, to punish or vex). This is bad, disagreeable, that which causes pain, misery, something having little or no value, something that is ethically bad, wicked, injury, calamity. This refers to anything that is not what it ought to be – a natural disaster, a disfigurement, an injury, a sin.
XCVII “did” = gamal. This is how one deals with someone whether positively or negatively – so to reward, requite. It can also mean to wean or the work that goes into something ripening.

16 So they approachedXCVIII Joseph, saying, “Your father gave this instructionXCIX before he died,C 

Notes on verse 16

XCVIII “approached” = tsavah. Same as “commanded” in v2. See note VII above.
XCIX “gave…instruction” = tsavah. Same as “commanded” in v2. See note VII above.
C “before he died” = paneh + mavet. Literally “before the face of his death.” Paneh is the same as “face” in v1. See note IV above. Mavet is related to “die” in v5. From mut (see note XXXIV above). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.

17 ‘Say to Joseph: I begCI you, forgiveCII, CIII the crimeCIV of your brothers

Notes on verse 17a

CI “beg” = annah. Related to “now” in v4. 13x in OT– 4x for beg, beseech, entreat; 9x for Alas, O, Ah. Perhaps from ahabah (love); {from aheb (to love, beloved, friend; to have affection for sexually or otherwise)} + na (see note XXV above). This word is oh, I ask you, now.
CII “forgive” = nasa. Same as “carried” in v13. See note LXXXI above.
CIII {untranslated} = na. Same as “now” in v4. See note XXV above.
CIV “crime” = pesha. From pasha (to rebel, offend, quarrel; making a break from proper authority so can also refer to an apostate). This is transgression, rebellion, or sin. It could be a revolt on a national scale or an individual moral one.

and the wrongCV they didCVI in harmingCVII you.’ Now therefore please forgive the crime of the servants of the GodCVIII of your father.” Joseph wept when they spoke to him. 

Notes on verse 17b

CV “wrong” = chatta’ah. From chata’ (to miss or go wrong and so to sin, bear the blame; it can also include the sense of forfeiting or lacking). This is sin itself as well as punishment for sin. It is sometimes used specifically to refer to sin that is habitual.
CVI “did” = gamal. Same as “did” in v15. See note XCVII above.
CVII “harming” = ra’. Same as “wrong” in v15. See note XCVI above.
CVIII “God” = Elohim. Related to “Israel” in v2. See note XI above.

18 CIXThen his brothers also wept, fell downCX beforeCXI him, and said, “CXIIWe are here as your slaves.” 

Notes on verse 18

CIX {untranslated} = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
CX “fell down” = naphal. Same as “threw” in v1. See note II above.
CXI “before” = paneh. Literally “before his face.” Same as “face” in v1. See note IV above.
CXII {untranslated} = hinneh. Same as {untranslated} in v5. See note XXXIII above.

19 But Joseph said to them, “Do not be afraid!CXIII Am I in the place of God? 20 Even though you intendedCXIV to do harmCXV to me, God intended it for good,CXVI

Notes on verses 19-20a

CXIII “be afraid” = yare. This is to fear, be afraid, dreadful. It can also refer to fearful reverence – to fear in a moral sense is to say to revere, respect.
CXIV “intended” = chashab. This is properly to braid or interpenetrate. Literally it is to create or to wear. Figuratively, it can mean plotting – generally in a negative sense. More broadly, this can also mean think, consider, or make account of.
CXV “harm” = ra’. Same as “wrong” in v15. See note XCVI above.
CXVI “good” = tob. From tob (to be pleasing, to be good). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.

in order to preserveCXVII a numerousCXVIII people,CXIX as he is doing today.CXX 

Notes on verse 20b

CXVII “preserve” = chayah. This is to live or keep alive in a literal or figurative sense. So, it an be revive, nourish, or save.
CXVIII “numerous” = rab. From rabab (increasing in any aspect whether quantity, authority, size, quality, greatness, etc.). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.
CXIX “people” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
CXX “doing today” = asah + yom + zeh. Literally “to make a day like this.” Asah is the same as “observed” in v10. See note LXVII above. Yom is the same as “days” in v3. See note XIV above.

21 So have no fear; I myself will provide forCXXI you and your little ones.”CXXII In this way he reassuredCXXIII them, speaking kindly to them.CXXIV

Notes on verse 21

CXXI “provide for” = kul. This is to hold in. So, it can be to contain, measure, guide, or feed. It can also mean to be able to or sustain.
CXXII “little ones” = taph. Same as “children” in v8. See note XLVIII above.
CXXIII “reassured” = nacham. Properly, this is a strong breath or a sigh. This can be to be sorry, to pity, console. Comfort, or repent. But, one can also comfort oneself with less righteous thoughts, so this can also mean to avenge oneself.
CXXIV “speaking kindly to them” = dabar + al + leb. Literally “speaking to their heart.” Dabar is the same as “addressed” in v4. See note XXII above. Leb may be related to labab (to encourage; properly, to be encased as with fat; used in a good sense, this means to transport someone with love; used in a bad sense, it can mean to dull one’s senses). This is the heart, courage, one’s inner self, the mind, or the will. Heart is only used in a figurative sense in the Old and New Testaments.

22 So Joseph remainedCXXV in Egypt, he and his father’s household; and Joseph livedCXXVI one hundred tenCXXVII years. 

Notes on verse 22

CXXV “remained” = yashab. Same as “inhabitants” in v11. See note LXXI above.
CXXVI “lived” = chayah. Same as “preserve” in v20. See note CXVII above.
CXXVII “ten” = eser. Perhaps from asar (to tithe, render a tenth of). This is ten or -teen. While 7 is symbolically the number of perfection, ten is also symbolically a number of perfection (but to a lesser degree than 7 is).

23 Joseph saw Ephraim’sCXXVIII childrenCXXIX of the thirdCXXX generation;

Notes on verse 23a

CXXVIII “Ephraim’s” = Ephrayim. From the same as epher (ashes or dust – properly something strewn) OR from parah (to grow, increase, be fruitful in a literal or figurative sense). This is Ephraim, one of Joseph’s sons, his descendants, and their land.
CXXIX “children” = ben. Same as “sons” in v12. See note LXXVI above.
CXXX “third” = shillesh. 5x in OT. From the same as shalosh (three, fork, triad). This is third or relating to the third. Here, it refers to a great-grandchild.

the children of MachirCXXXI son of ManassehCXXXII were also bornCXXXIII on Joseph’s knees.CXXXIV

Notes on verse 23b

CXXXI “Machir” = Makir. From makar (to sell – could be commerce/trade, a daughter to be married, someone into slavery; figuratively, to surrender). This is Machir or Makir, it is a name meaning “salesman.”
CXXXII “Manasseh” = Menasheh. From nashah (to forget, neglect, remove, deprive). This is Manasseh, literally “causing to forget.” It is Manasseh, his tribe, or the lands of the tribe.
CXXXIII “born” = yalad. This is to bear or bring forth. It can mean to act as midwife or to show one’s lineage. This is often used for birth or begetting.
CXXXIV “knees” = berek. From barak (to kneel, bless; blessing God as part of worship and adoration; blessing humans to help them; can be used as a euphemism to say curse God). This is the knee.

24 Then Joseph said to his brothers, “I am about to die; but God will surely come toCXXXV you, and bring you upCXXXVI out of this land to the land that he swore to Abraham, to Isaac,CXXXVII and to Jacob.”CXXXVIII 

Notes on verse 24

CXXXV “surely come to” = paqad + paqad. This is to attend to or visit – can be used for a friendly or violent encounter. So, it can be to oversee, care for, avenge, or charge. The word is repeated twice – the first time as an Infinitive Absolute. The Infinitive Absolute serves to emphasize the sentiment of the word. It is rather like Foghorn Leghorn’s speech pattern, “I said, I said.”
CXXXVI “bring…up” = alah. Same as “go up” in v5. See note XL above.
CXXXVII “Isaac” = Yitschaq. From tsachaq (to laugh, mock, play, make sport; this is laughing out loud whether in joy or in a scornful way). This is Isaac, meaning “he laughs.”
CXXXVIII “Jacob” = Yaaqob. From the same as aqeb (heel, hind part, hoof, rear guard of an army, one who lies in wait, usurper). This is Isaac’s son and his descendants. The name means heel-catcher or supplanter.

25 So Joseph made the IsraelitesCXXXIX swear, saying, “When God comes toCXL you, you shall carry upCXLI my bonesCXLII from here.” 

Notes on verse 25

CXXXIX “Israelites” = ben + Yisrael. Literally “children of Israel.” Ben is the same as “sons” in v12. See note LXXVI above. Yisrael is the same as “Israel” in v2. See note XI above.
CXL “comes to” = paqad + paqad. Same as “surely come to” in v24 including the Infinitive Absolute. See note CXXXV above.
CXLI “carry up” = alah. Same as “go up” in v5. See note XL above.
CXLII “bones” = etsem. From atsam (vast, numerous, strong; to close one’s eyes, to make powerful; to break bones). This is self, life, strength, bone, or substance.

26 And Joseph died, being one hundred ten years old;CXLIII he was embalmed and placedCXLIV in a coffinCXLV in Egypt.

Notes on verse 26

CXLIII “old” = ben. Same as “sons” in v12. See note LXXVI above.
CXLIV “placed” = yasam. Related to “named” in v11. 2x in OT. From the same as sum (see note LXXIV above). THis is to put or place.
CXLV “coffin” = aron. Perhaps from arah (to gather or pluck). This is a chest, box, or coffin. It is used for the Ark of the Covenant.

Image credit: “Joseph is Reunited with his Family” by John Paul Stanley of YoMinistry.

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