Genesis 50:6

Bible in Basic English

And Pharaoh said, Go up and put your father to rest, as you gave your oath to him.

Parallel Translations

Hebrew Names Version
Par`oh said, "Go up, and bury your father, just like he made you swear."

King James Version
And Pharaoh said, Go up, and bury thy father, according as he made thee swear.

Lexham English Bible
Then Pharaoh said, "Go up and bury your father as he made you swear."

New Century Version
The king answered, "Keep your promise. Go and bury your father."

New English Translation
So Pharaoh said, "Go and bury your father, just as he made you swear to do."

Amplified Bible
And Pharaoh said, "Go up and bury your father, as he made you swear."

New American Standard Bible
Pharaoh said, "Go up and bury your father, as he made you swear."

Geneva Bible (1587)
Then Pharaoh said, Goe vp and bury thy father, as he made thee to sweare.

Legacy Standard Bible
And Pharaoh said, "Go up and bury your father, as he made you swear."

Contemporary English Version
The king answered, "Go to Canaan and keep your promise to your father."

Complete Jewish Bible
Pharaoh responded, "Go up and bury your father, as he made you swear."

Darby Translation
And Pharaoh said, Go up and bury thy father, according as he made thee swear.

Easy-to-Read Version
Pharaoh answered, "Keep your promise. Go and bury your father."

English Standard Version
And Pharaoh answered, "Go up, and bury your father, as he made you swear."

George Lamsa Translation
And Pharaoh said, Go up and bury your father, according as he made you swear.

Good News Translation
The king answered, "Go and bury your father, as you promised you would."

Christian Standard Bible®
So Pharaoh said, “Go and bury your father in keeping with your oath.”

Literal Translation
And Pharaoh said, Go up and bury your father, as he made you swear.

Miles Coverdale Bible (1535)
Pharao saide: Go thy waye vp, and burye thy father, acordinge as thou hast sworne vnto him.

American Standard Version
And Pharaoh said, Go up, and bury thy father, according as he made thee swear.

Bishop's Bible (1568)
And Pharao sayde: Go vp, and bury thy father, accordyng as he made thee sweare.

JPS Old Testament (1917)
And Pharaoh said: 'Go up, and bury thy father, according as he made thee swear.'

King James Version (1611)
And Pharaoh said, Goe vp, and bury thy father, according as he made thee sweare.

Brenton's Septuagint (LXX)
And Pharao said to Joseph, Go up, bury thy father, as he constrained thee to swear.

English Revised Version
And Pharaoh said, Go up, and bury thy father, according as he made thee swear.

Berean Standard Bible
Pharaoh replied, "Go up and bury your father, as he made you swear to do."

Wycliffe Bible (1395)
And Farao seide to hym, Stie, and birie thi fader, as thou art chargid.

Young's Literal Translation
and Pharaoh saith, `Go up and bury thy father, as he caused thee to swear.'

Update Bible Version
And Pharaoh said, Go up, and bury your father, according to as he made you swear.

Webster's Bible Translation
And Pharaoh said, Go up, and bury thy father, according as he made thee swear.

World English Bible
Pharaoh said, "Go up, and bury your father, just like he made you swear."

New King James Version
And Pharaoh said, "Go up and bury your father, as he made you swear."

New Living Translation
Pharaoh agreed to Joseph's request. "Go and bury your father, as he made you promise," he said.

New Life Bible
Pharaoh answered, "Go and bury your father as he made you promise."

New Revised Standard
Pharaoh answered, "Go up, and bury your father, as he made you swear to do."

J.B. Rotherham Emphasized Bible
And Pharaoh said, - Go up., and bury thy father according as he made thee swear.

Douay-Rheims Bible
And Pharao said to him: Go up and bury thy father according as he made thee swear.

Revised Standard Version
And Pharaoh answered, "Go up, and bury your father, as he made you swear."

THE MESSAGE
Pharaoh said, "Certainly. Go and bury your father as he made you promise under oath."

New American Standard Bible (1995)
Pharaoh said, "Go up and bury your father, as he made you swear."

Contextual Overview

¹ And Joseph put his head down on his father's face, weeping and kissing him. ² And Joseph gave orders to his servants who had the necessary knowledge, to make his father's body ready, folding it in linen with spices, and they did so. ³ And the forty days needed for making the body ready went by: and there was weeping for him among the Egyptians for seventy days. ⁴ And when the days of weeping for him were past, Joseph said to the servants of Pharaoh, If now you have love for me, say these words to Pharaoh: ⁵ My father made me take an oath, saying, When I am dead, put me to rest in the place I have made ready for myself in the land of Canaan. So now let me go and put my father in his last resting-place, and I will come back again. ⁶ And Pharaoh said, Go up and put your father to rest, as you gave your oath to him.

Bible Verse Review
  from Treasury of Scripure Knowledge

as he made: Genesis 48:21

Cross-References

Genesis 48:21
Then Israel said to Joseph, Now my death is near; but God will be with you, guiding you back to the land of your fathers.

Gill's Notes on the Bible

And Pharaoh said,.... To Joseph, by the courtiers that waited upon him at Joseph's request, who having delivered it to him had this answer:

go up, and bury thy father, as he made thee swear; the oath seems to be the principal thing that influenced Pharaoh to grant the request, it being a sacred thing, and not to be violated; otherwise, perhaps, he would not have chosen that Joseph should have been so long absent from him, and might have thought a grave in Egypt, and an honourable interment there, which he would have spared no cost to have given, might have done as well, or better.

Barnes' Notes on the Bible

- 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.

Genesis 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.

Genesis 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.

Genesis 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.

Genesis 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.

Genesis 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 Exodus 13:19, and buried his bones in Shekem Joshua 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.