When the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, “This is a grievous mourning by the Egyptians.” Therefore its name was called Abel Mizraim, which is beyond the Jordan.
Parallel Translations
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When the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, “This is a grievous mourning by the Egyptians.” Therefore its name was called Abel Mizraim, which is beyond the Jordan.
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And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, This is a grievous mourning to the Egyptians: wherefore the name of it was called Abel-mizraim, which is beyond Jordan.
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And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said: 'This is a grievous mourning to the Egyptians.' Wherefore the name of it was called Abel-mizraim, which is beyond the Jordan.
Cross-references (9)
Passages linked to Genesis 50:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 10:15-19 Canaan became the father of Sidon (his firstborn), Heth, the Jebusites, the Amorites, the Girgashites, the Hivites, the Arkites, the Sinites, the Arvadites, the Zemarites, and the Hamathites. Afterward the families of the Canaanites were spread abroad. The border of the Canaanites was from Sidon—as you go toward Gerar—to Gaza—as you go toward Sodom, Gomorrah, Admah, and Zeboiim—to Lasha.
- Genesis 24:6 Abraham said to him, “Beware that you don’t bring my son there again.
- Genesis 13:7 There was strife between the herdsmen of Abram’s livestock and the herdsmen of Lot’s livestock. The Canaanites and the Perizzites lived in the land at that time.
- Genesis 34:30 Jacob said to Simeon and Levi, “You have troubled me, to make me odious to the inhabitants of the land, among the Canaanites and the Perizzites. I am few in number. They will gather themselves together against me and strike me, and I will be destroyed, I and my house.”
- Genesis 50:10 They came to the threshing floor of Atad, which is beyond the Jordan, and there they lamented with a very great and severe lamentation. He mourned for his father seven days.
- Deuteronomy 3:25 Please let me go over and see the good land that is beyond the Jordan, that fine mountain, and Lebanon.”
- Deuteronomy 3:27 Go up to the top of Pisgah, and lift up your eyes westward, and northward, and southward, and eastward, and see with your eyes; for you shall not go over this Jordan.
- Deuteronomy 11:30 Aren’t they beyond the Jordan, behind the way of the going down of the sun, in the land of the Canaanites who dwell in the Arabah near Gilgal, beside the oaks of Moreh?
- 1 Samuel 6:18 and the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fortified cities and of country villages, even to the great stone on which they set down Yahweh’s ark. That stone remains to this day in the field of Joshua of Beth Shemesh.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (9 sources)
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Geneva Bible translators 1599 · Public Domain Or, the lamentation of the Egyptians.
Or, the lamentation of the Egyptians.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Gen 50:11 And when the inhabitants of the land,…
Gen 50:11 And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, This [is] a grievous mourning to the Egyptians: wherefore the name of it was called Abelmizraim, which [is] beyond Jordan.
Ver. 11. Abelmizraim, which is beyond Jordan.] A gracious providence of God, as Piscator well observeth, that for the confirmation of the Israelites’ faith, when they were to pass over Jordan, and afterwards, there should be a standing monument there of the transportation of Jacob’s body out of Egypt into Canaan, for burial’s sake. Thus, "all things work together for good to God’s beloved." {Rom 8:28}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And when the inhabitants of the land, the Canaanites,....…
And when the inhabitants of the land, the Canaanites,.... Who were at this time in the possession of the country where the threshingfloor of Atad was: when they
saw the mourning in the floor of Atad; for so large a company of people, and such a grand funeral procession, brought multitudes from all the neighbouring parts to see the sight; and when they observed the lamentation that was made, saw their mournful gestures and actions, and heard their doleful moan:
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they said, this is a grievous mourning to the Egyptians; they concluded they must have lost some great man, to make such a lamentation for him:
wherefore the name of it was called Abelmizraim, which is beyond Jordan; they changed the name of the place, and gave it another upon this occasion, which signifies the mourning of Egypt or of the Egyptians, they being the principal persons that used the outward and more affecting tokens of mourning; though the whole company might be taken for Egyptians by the Canaanites, because they came out of Egypt.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The solemn mourning for Jacob gave a name to…
The solemn mourning for Jacob gave a name to the place; Abel-mizraim - The mourning of the Egyptians: which served for a testimony against the next generation of the Egyptians, who oppressed the posterity of this Jacob, to whom their ancestors shewed such respect.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Haydock's Catholic Bible Commentary 1859 · Public Domain Mourning: Hebrew, "Ebel Mitsraim beyond the Jordan." On this…
Mourning: Hebrew, "Ebel Mitsraim beyond the Jordan." On this occasion they fasted till the evening: perhaps they also cut their flesh and plucked their hair, according to the manners of the Egyptians, which customs (Leviticus xix. 28; Deuteronomy xiv. 1.) were prohibited to the Jews. (Tirinus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 11. Abel-mizraim — That is, the mourning of the…
11. Abel-mizraim — That is, the mourning of the Egyptians. The Canaanites, who witnessed the unusual spectacle of lamentation, gave a new name to the place. They had never before seen such violence of mourning. Herodotus in describing the habits of the Egyptians observes, (Herod., 2:85,) that when a distinguished individual died the females of the family besmear their heads and faces with mud, and wander about beating themselves and exposing their breasts. The men, also, having their clothes girt about them, beat themselves and indulge in excessive lamentation. See also Wilkinson’s full account of Egyptian funeral rites, Ancient Egyptians, vol. ii, p. 366.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 11. Abel-mizraim] This was popularly rendered “Egypt mourns,” cf.…
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 (2Sa_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 Gen_50:10.
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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 Gen_49:33. Observe that, in P, no Egyptians, but only Jacob’s sons, carried him to the burying-place of Machpelah.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (11) Abel-mizraim.—There is here an example of that play…
(11) Abel-mizraim.—There is here an example of that play upon words that is always dear to Orientals. The word for “mourning” is êbel, while abel means a meadow, and is often found prefixed to the names of towns. When the Versions were made no vowel points were as yet affixed to the Hebrew consonants, and they all read Ebel-mizraim, the mourning of Egypt. The Hebrew text alone, as at present pointed, has Abel-mizraim, the meadow of Egypt.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And when (literally, and) the inhabitants of the land,…
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 (lbea) of the Egyptians, with a play upon the word (lbae) mourning (Keil, Kurtz, Gerlach, Rosenm &c.), if indeed the word has not been punctuated wrongly lbea instead of lbae (Kalisch), which latter reading appears to have been followed by the ;LXX. (penqov Aijguptou) and the Vulgate (planctus Aegypti)which is beyond Jordan (vide supra).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.