What is the meaning of Genesis 50?

Introduction to Genesis 50

Genesis 50 serves as the magnificent conclusion to both Joseph’s story and the entire book of Genesis, masterfully weaving together themes of forgiveness, divine providence, and the fulfillment of God’s promises. This final chapter bridges the patriarchal period to the exodus narrative, completing the story of Israel’s founding family while pointing forward to their future as a nation. The chapter presents Joseph’s profound example of forgiveness and his deep understanding of God’s sovereign purposes, even in the face of evil intentions.

The emotional depth of this chapter is particularly striking as it deals with death, fear, forgiveness, and faith in God’s promises. It opens with Joseph’s touching response to his father’s death and concludes with his own death, bookending the narrative with powerful demonstrations of faith that transcend mortality. The chapter serves as both an ending and a beginning, closing the book of Genesis while setting the stage for the events that will unfold in Exodus.

Context of Genesis 50

Within the immediate context, Genesis 50 follows Jacob’s deathbed blessings to his sons in chapter 49, where he prophetically outlined the future of the twelve tribes of Israel. This final chapter brings closure to several narrative threads that have run throughout Genesis: the Abraham-Isaac-Jacob genealogical line, the Joseph story, and the theme of God’s faithfulness to His covenant promises.

In the broader biblical narrative, Genesis 50 serves as a crucial pivot point. It concludes the foundational book of Torah, which established the origins of humanity, sin, and God’s redemptive plan through Abraham’s family. The chapter’s emphasis on Joseph’s forgiveness of his brothers and his recognition of God’s sovereign purposes (Genesis 50:20) provides a theological framework for understanding divine providence that echoes throughout Scripture. The detailed account of Jacob’s burial in Canaan reinforces God’s promise of the land, while Joseph’s final request to have his bones carried back to Canaan demonstrates enduring faith in these promises.

This chapter also foreshadows many themes that will become prominent in later biblical narratives. The Egyptian embalming and burial customs described here set up cultural context for the exodus story, while the brothers’ fear of revenge after their father’s death raises questions about forgiveness and reconciliation that will be addressed throughout Scripture. The chapter’s conclusion, with Joseph’s death in Egypt, sets the stage for the conditions described at the beginning of Exodus, where the Israelites have multiplied greatly but face oppression.

Ancient Key Word Study

• Embalmed (וַיַּחַנְטוּ, wayachantu) – The Hebrew term used here is rare, appearing only in reference to Jacob and Joseph’s deaths. It reflects Egyptian rather than Hebrew burial customs, highlighting the cultural context while maintaining a distinctly Hebrew theological perspective. The word choice emphasizes the unique circumstances of these patriarchs dying in Egypt while belonging to God’s covenant people.
• Wept (וַיֵּבְךְּ, wayevk) – This term appears multiple times in the chapter, expressing deep emotional and ritual mourning. The repetition of this word creates a sense of genuine grief while also fulfilling cultural expectations of honoring the dead. The seventy days of Egyptian mourning followed by the Hebrew mourning period shows the fusion of cultures while maintaining distinct identities.
• Evil (רָעָה, ra’ah) – In verse 15, the brothers use this term to describe their past actions against Joseph. The word carries both moral and practical implications, suggesting both the ethical wrong and the harmful consequences of their actions. This same word appears in Joseph’s famous statement in verse 20, creating a powerful contrast between human intentions and divine purposes.
• Intended (חֲשַׁבְתֶּם, chashavtem) – This verb in verse 20 means “to think, plan, or devise” and is crucial to understanding Joseph’s theology of providence. It suggests calculated planning rather than mere accident, making God’s overruling of these plans even more significant.
• Good (טוֹבָה, tovah) – Contrasting with “evil” in verse 20, this word encompasses both moral goodness and beneficial outcomes. The term suggests not just the absence of harm but the presence of positive blessing, highlighting God’s transformative power.
• Comfort (וַיְנַחֵם, vayenachem) – Joseph’s action toward his brothers in verse 21 uses a word that suggests both emotional comfort and practical provision. This same root is used throughout Scripture for divine comfort, suggesting Joseph’s actions reflect God’s character.
• Command (וַיְצַו, vayetzav) – Joseph’s final instructions about his bones use this authoritative term, indicating not just a request but a solemn charge to future generations. The word carries covenantal weight, linking his death to God’s promises.
• Coffin (בָּאָרוֹן, ba’aron) – The final word of Genesis uses the same term used for the Ark of the Covenant, suggesting a connection between Joseph’s remains and Israel’s future. This word choice creates a powerful symbol of faith in God’s promises.

Compare & Contrast

• Genesis 50:20 – The phrase “you meant evil against me” (חֲשַׁבְתֶּם עָלַי רָעָה) could have been expressed as “you did evil to me” (עֲשִׂיתֶם לִי רָעָה). The chosen phrasing emphasizes the intentionality of the brothers’ actions while setting up the contrast with God’s purposes. The verb חָשַׁב (chashav) suggests calculated planning, making the divine reversal even more remarkable.
• Genesis 50:21 – Joseph’s words “I will provide for you” uses the Hebrew כּוּל (kul) rather than the more common פָּרָה (parah). This choice emphasizes sustained care rather than mere provision, reflecting Joseph’s commitment to ongoing reconciliation and protection.
• Genesis 50:5 – The phrase “made me swear” (הִשְׁבִּיעַנִי) is used instead of “asked me” (שָׁאַל), emphasizing the binding nature of Jacob’s request and Joseph’s filial obligation. This language choice reinforces the covenantal aspects of family relationships.
• Genesis 50:9 – The description of the funeral procession uses military terminology (חַיִל כָּבֵד מְאֹד) literally “a very great army,” rather than simpler terms for a large group. This choice emphasizes the honor and protection afforded to Jacob’s burial, while also foreshadowing Israel’s future military exodus from Egypt.
• Genesis 50:15 – The brothers’ fear is expressed as “Joseph will hate us” (יִשְׂטְמֵנוּ יוֹסֵף) rather than “Joseph will punish us.” This word choice reveals their deeper emotional concerns about lasting enmity rather than mere retribution.
• Genesis 50:24 – Joseph’s statement “God will surely visit you” (פָּקֹד יִפְקֹד) uses a doubled verb form for emphasis, rather than a simple future tense. This intensified form becomes a key phrase repeated in Exodus, connecting the narratives.
• Genesis 50:25 – The oath Joseph requires uses the formal term וַיַּשְׁבַּע (wayashba) rather than a simple promise, elevating his request about his bones to a solemn covenant obligation that will be fulfilled in Exodus 13:19.

Genesis 50 Unique Insights

The chapter contains fascinating insights into ancient Egyptian burial practices while maintaining a distinctly Hebrew theological perspective. The 70 days of mourning for Jacob (40 for embalming and 30 for mourning) nearly matched the 72 days typically reserved for Pharaohs, suggesting the high status accorded to Jacob’s family. This detail provides a window into the complex cultural navigation required of God’s people in Egypt while maintaining their distinct identity.

Jewish tradition finds significant meaning in Joseph’s brothers falling before him (Genesis 50:18), seeing it as the final fulfillment of Joseph’s dreams from Genesis 37. The Midrash notes that this act of prostration was not just about fear but represented a complete acceptance of Joseph’s leadership role, divinely ordained from his youth. This perspective adds depth to understanding how God’s purposes are fulfilled, even through circuitous routes.

Early rabbinic sources also note the absence of direct divine speech in this chapter, seeing it as a transition point between the age of the patriarchs and the period of Egyptian exile. The Ramban (Nachmanides) suggests that this silence emphasizes the human responsibility to perceive God’s hand in history, as exemplified by Joseph’s theological interpretation of events in verse 20. This observation provides a profound lesson about faith during periods when God seems silent.

The chapter’s structure intentionally parallels themes from earlier in Genesis. Just as Abraham purchased a burial plot for Sarah, demonstrating faith in God’s land promises, so the elaborate burial procession returning Jacob’s body to Canaan serves as a physical claim to the promised land. The Jewish sages see this as a prophetic act, anticipating Israel’s future return from exile.

Genesis 50 Connections to Yeshua

Joseph’s famous declaration in Genesis 50:20 foreshadows the ultimate example of God bringing good from evil: the crucifixion of the Messiah. Just as Joseph’s brothers meant evil but God meant it for good to save many lives, so the actions of those who crucified Yeshua were meant for evil, but God used them to bring about the salvation of humanity (Acts 2:23). The parallel becomes even more striking when we consider that both Joseph and Yeshua were rejected by their brothers, suffered unjustly, and ultimately became the means of salvation for their people.

The theme of forgiveness in this chapter points forward to the complete forgiveness offered through the Messiah. Joseph’s gracious treatment of his brothers, providing for them despite their past sins, reflects the heart of God revealed fully in Yeshua. The fear of the brothers after Jacob’s death and Joseph’s reassurance parallels humanity’s fear of judgment and the Messiah’s message of grace to those who trust in Him. Just as Joseph comforted his brothers and spoke kindly to them (Genesis 50:21), so Yeshua offers comfort and peace to those who come to Him in faith (Matthew 11:28-30).

Genesis 50 Scriptural Echoes

The theme of divine providence expressed in Genesis 50:20 echoes throughout Scripture, finding particular resonance in Romans 8:28 where Paul declares that God works all things together for good. Joseph’s understanding of God’s sovereign purposes anticipates the deeper New Testament revelation of how God’s providence operates in salvation history.

Joseph’s command concerning his bones (Hebrews 11:22) is cited as an example of faith in God’s promises. This connects to Moses carrying Joseph’s bones during the exodus (Exodus 13:19) and their final burial in Shechem (Joshua 24:32), demonstrating the fulfillment of God’s promises across generations.

The extensive mourning for Jacob finds parallel in the mourning for Moses (Deuteronomy 34:8) and Aaron (Numbers 20:29), establishing a pattern of honoring God’s servants. The theme of forgiveness and reconciliation echoes in many biblical narratives, particularly in Yeshua’s parable of the prodigal son (Luke 15:11-32).

Genesis 50 Devotional

This chapter challenges us to trust in God’s sovereign purposes even when circumstances seem contrary to His promises. Joseph’s perspective on his brothers’ actions provides a powerful model for how we can view difficult circumstances through the lens of God’s providence. When we face betrayal or hardship, we can choose to look for God’s redemptive purposes rather than focusing on human evil.

The brothers’ persistent fear of revenge, even after years of experiencing Joseph’s forgiveness, reminds us how past guilt can continue to haunt us despite God’s grace. This story encourages us to fully embrace God’s forgiveness and extend that same grace to others. Joseph’s response to his brothers’ fear demonstrates how we should consistently reassure and care for those who have wronged us, reflecting God’s heart of reconciliation.

Joseph’s final request about his bones challenges us to consider how our faith shapes our view of death and future hope. His confidence in God’s promises extended beyond his lifetime, encouraging us to live with eternal perspective and to consider how our decisions impact future generations of believers.

Did You Know

• The 70 days of mourning for Jacob nearly equaled the 72 days typically reserved for Egyptian Pharaohs, indicating the exceptional honor given to Jacob’s family in Egypt.
• The Hebrew word for “coffin” used for Joseph’s remains (aron) is the same word later used for the Ark of the Covenant, suggesting a connection between Joseph’s faith and Israel’s future.
• The funeral procession for Jacob was so impressive that the Canaanites renamed the place Abel-mizraim, meaning “mourning of Egypt.”
• Joseph lived to see his great-great-grandchildren, fulfilling the blessing of long life and numerous descendants promised to Abraham.
• The phrase “God will surely visit you” (פָּקֹד יִפְקֹד) becomes a key phrase repeated in Exodus, connecting the narratives of Genesis and Exodus.
• The embalming process mentioned in this chapter typically took 40 days in ancient Egypt, followed by 30 days of mourning, providing a window into ancient Egyptian customs.
• Joseph’s age at death (110 years) was considered the ideal lifespan in ancient Egyptian wisdom literature.
• The brothers’ fear after Jacob’s death reflects an ancient Near Eastern custom where a patriarch’s death could void previous family agreements.
• Joseph’s bones were carried through the forty years of wilderness wandering and finally buried at Shechem, in the plot of land Jacob had purchased.
• The final verses of Genesis set up a 400-year gap before the events of Exodus begin, during which time the Israelites multiplied from 70 people to over 600,000 men.