TRV
Translation
King James Version
So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.
KJV (with Strong's)
So shall ye say H559 unto Joseph H3130, Forgive H5375, I pray thee H577 now, the trespass H6588 of thy brethren H251, and their sin H2403; for they did H1580 unto thee evil H7451: and now, we pray thee, forgive H5375 the trespass H6588 of the servants H5650 of the God H430 of thy father H1. And Joseph H3130 wept H1058 when they spake H1696 unto him.
Complete Jewish Bible
'Say to Yosef, "I beg you now, please forgive your brothers' crime and wickedness in doing you harm."' So now, we beg of you, forgive the crime of the servants of the God of your father."Yosef wept when they spoke to him;
Berean Standard Bible
‘This is what you are to say to Joseph: I beg you, please forgive the transgression and sin of your brothers, for they did you wrong.’ So now, Joseph, please forgive the transgression of the servants of the God of your father.” When their message came to him, Joseph wept.
American Standard Version
So shall ye say unto Joseph, Forgive, I pray thee now, the transgression of thy brethren, and their sin, for that they did unto thee evil. And now, we pray thee, forgive the transgression of the servants of the God of thy father. And Joseph wept when they spake unto him.
World English Bible Messianic
‘You shall tell Joseph, “Now please forgive the disobedience of your brothers, and their sin, because they did evil to you.”’ Now, please forgive the disobedience of the servants of the God of your father.” Joseph wept when they spoke to him.
Geneva Bible (1599)
Thus shall ye say vnto Ioseph, Forgiue now, I pray thee, the trespasse of thy brethren, and their sinne: for they rewarded thee euil. And nowe, we pray thee, forgiue the trespasse of the seruants of thy fathers God. And Ioseph wept, when they spake vnto him.
Young's Literal Translation
Thus ye do say to Joseph, I pray thee, bear, I pray thee, with the transgression of thy brethren, and their sin, for they have done thee evil; and now, bear, we pray thee, with the transgression of the servants of the God of thy father;' and Joseph weepeth in their speaking unto him.
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Commentary on Genesis 50 verses 15–21
15 ¶ And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.
16 And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying,
17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.
18 And his brethren also went and fell down before his face; and they said, Behold, we be thy servants.
19 And Joseph said unto them, Fear not: for am I in the place of God?
20 But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.
21 Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.
We have here the settling of a good correspondence between Joseph and his brethren, now that their father was dead. Joseph was at court, in the royal city; his brethren were in Goshen, remote in the country; yet the keeping up of a good understanding, and a good affection, between them, would be both his honour and their interest. Note, When Providence has removed the parents by death, the best methods ought to be taken, not only for the preventing of quarrels among the children (which often happen about the dividing of the estate), but for the preserving of acquaintance and love, that unity may continue even when that centre of unity is taken away.
I. Joseph's brethren humbly make their court to him for his favour. 1. They began to be jealous of Joseph, not that he had given them any cause to be so, but the consciousness of guilt, and of their own inability in such a case to forgive and forget, made them suspicious of the sincerity and constancy of Joseph's favour (Gen 50:15): Joseph will peradventure hate us. While their father lived, they thought themselves safe under his shadow; but now that he was dead they feared the worst from Joseph. Note, A guilty conscience exposes men to continual frights, even where no fear is, and makes them suspicious of every body, as Cain, Gen 4:14. Those that would be fearless must keep themselves guiltless. If our heart reproach us not, then have we confidence both towards God and man. 2. They humbled themselves before him, confessed their fault, and begged his pardon. They did it by proxy (Gen 50:17); they did it in person, Gen 50:18. Now that the sun and moon had set, the eleven stars did homage to Joseph, for the further accomplishment of his dream. They speak of their former offence with fresh regret: Forgive the trespass. They throw themselves at Joseph's feet, and refer themselves to his mercy: We are thy servants. Thus we must bewail the sins we committed long ago, even those which we hope through grace are forgiven; and, when we pray to God for pardon, we must promise to be his servants. 3. They pleaded their relation to Jacob and to Jacob's God. (1.) To Jacob, urging that he directed them to make this submission, rather because he questioned whether they would do their duty in humbling themselves than because he questioned whether Joseph would do his duty in forgiving them; nor could he reasonably expect Joseph's kindness to them unless they thus qualified themselves for it (Gen 50:16): Thy father did command. Thus, in humbling ourselves to Christ by faith and repentance, we may plead that it is the command of his Father, and our Father, that we do so. (2.) To Jacob's God. They plead (Gen 50:17), We are theservants of the God of thy father; not only children of the same Jacob, but worshippers of the same Jehovah. Note, Though we must be ready to forgive all that are any way injurious to us, yet we must especially take heed of bearing malice towards any that are the servants of the God of our father: such we should always treat with a peculiar tenderness; for we and they have the same Master.
II. Joseph, with a great deal of compassion, confirms his reconciliation and affection to them; his compassion appears, Gen 50:17. He wept when they spoke to him. These were tears of sorrow for their suspicion of him, and tears of tenderness upon their submission. In his reply, 1. He directs them to look up to God in their repentance (Gen 50:19): Am I in the place of God? He, in his great humility, thought they showed him too much respect, as if all their happiness were bound up in his favour, and said to them, in effect, as Peter to Cornelius, "Stand up, I myself also am a man. Make your peace with God, and then you will find it an easy matter to make your peace with me." Note, When we ask forgiveness of those whom we have offended we must take heed of putting them in the place of God, by dreading their wrath and soliciting their favour more than God's. "Am I in the place of God, to whom alone vengeance belongs? No, I will leave you to his mercy." Those that avenge themselves step into the place of God, Rom 12:19. 2. He extenuates their fault, from the consideration of the great good which God wonderfully brought out of it, which, though it should not make them the less sorry for their sin, yet might make him the more willing to forgive it (Gen 50:20): You thought evil (to disappoint the dreams), but God meant it unto good, in order to the fulfilling of the dreams, and the making of Joseph a greater blessing to his family than otherwise he could have been. Note, When God makes use of men's agency for the performance of his counsels, it is common for him to mean one thing and them another, even the quite contrary, but God's counsel shall stand. See Isa 10:7. Again, God often brings good out of evil, and promotes the designs of his providence even by the sins of men; not that he is the author of sin, far be it from us to think so; but his infinite wisdom so overrules events, and directs the chain of them, that, in the issue, that ends in his praise which in its own nature had a direct tendency to his dishonour; as the putting of Christ to death, Act 2:23. This does not make sin the less sinful, nor sinners the less punishable, but it redounds greatly to the glory of God's wisdom. 3. He assures them of the continuance of his kindness to them: Fear not; I will nourish you, Gen 50:21. See what an excellent spirit Joseph was of, and learn of him to render good for evil. He did not tell them they were upon their good behaviour, and he would be kind to them if he saw they conducted themselves well; no, he would not thus hold them in suspense, nor seem jealous of them, though they had been suspicious of him: He comforted them, and, to banish all their fears, he spoke kindly to them. Note, Broken spirits must be bound up and encouraged. Those we love and forgive we must not only do well for but speak kindly to.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–21. Public domain.
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Ephrem the SyrianAD 373
COMMENTARY ON GENESIS 44:2
Joseph wept and said, “Do not be afraid of me, for although your father has died, the God of your father, on account of whom I will never strike you, is still alive. Because he turned the evil that you did to me to my good and he placed many people in my hands, God forbid that I do any evil to those who thus became the cause of life for many. But, just as I did not kill you in Egypt, do not leave my bones in Egypt.” He made them swear to this and said, “God will indeed remember you and will bring you up to the land which he swore to Abraham. Bring my bones up to there, so that even if I do not inherit the land with you, I may be raised up with you from that land.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 50:17 captures the deeply emotional and pivotal moment when Joseph's brothers, after the death of their father Jacob, approach Joseph with profound fear and an earnest plea for forgiveness, anticipating retribution for their past evil actions. The verse vividly portrays their lingering guilt and distrust, culminating in Joseph's immediate and empathetic weeping, which underscores his compassionate character and the enduring need for reconciliation within the family.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Pathos is evident in the brothers' desperate plea and Joseph's profound weeping, evoking deep emotion from the reader. The Repetition of "forgive" and "trespass" emphasizes the brothers' intense desire for absolution and their recognition of the gravity of their offense. There is a strong element of Irony in the brothers' fear, as Joseph had already demonstrated years of unwavering forgiveness and provision; their distrust highlights the lingering psychological burden of guilt. The brothers' appeal to "the God of thy father" also serves as a form of Rhetorical Appeal, attempting to sway Joseph by invoking a higher authority and shared spiritual bond.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 50:17 profoundly illustrates the enduring human struggle with guilt and the divine call to forgiveness. The brothers' persistent fear, despite Joseph's years of demonstrated grace, reveals the deep-seated nature of unaddressed sin and the psychological torment it can inflict. Their plea for forgiveness, even if partly manipulative, underscores the universal human need for reconciliation and the removal of the burden of wrongdoing. Joseph's compassionate response, marked by tears, mirrors God's own character of mercy and willingness to forgive, even when the wronged party has every right to seek retribution. This moment sets the stage for Joseph's profound theological statement in Genesis 50:20, articulating how God sovereignly works through human evil for redemptive purposes, transforming malice into a means of preservation.
REFLECTION AND APPLICATION
Genesis 50:17 offers profound lessons for believers today, reminding us of the enduring power of sin to create fear and distrust, and the liberating power of genuine forgiveness. Just as Joseph's brothers were tormented by their past, we too can be burdened by guilt until we seek and receive forgiveness, both from those we have wronged and from God. Joseph's tears serve as a powerful reminder that true forgiveness is not merely an intellectual assent but a deeply empathetic and often painful act of compassion that seeks the well-being of the offender. This verse challenges us to cultivate a heart like Joseph's, choosing grace over grievance, even when others doubt our intentions or continue to struggle with their own guilt. It calls us to be agents of reconciliation in a broken world, extending the same radical forgiveness we have received through Christ Jesus, trusting that God can redeem even the most painful of circumstances for His ultimate good.
Questions for Reflection
FAQ
Why did Joseph's brothers still fear him after so many years?
Answer: Despite Joseph's earlier demonstrations of forgiveness, provision, and love during the famine, their fear stemmed from their deep-seated guilt over their original sin of selling him into slavery. In ancient cultures, retribution for such a grave offense was common. They likely projected their own capacity for revenge onto Joseph, assuming that with their father Jacob's death, the last perceived restraint on Joseph's potential retribution was removed. Their fear highlights how powerful and persistent unaddressed guilt can be, even in the face of demonstrated grace, leading them to doubt Joseph's sincerity and permanence of his forgiveness.
Did Jacob truly instruct Joseph to forgive his brothers?
Answer: The biblical text does not explicitly state that Jacob gave such an instruction. The brothers' message, "So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father," is presented as their own plea, framed as if it were Jacob's dying wish. It is highly probable they fabricated this detail to strengthen their appeal, believing Joseph would honor their father's last request, even if it wasn't true. This manipulation further underscores their fear and their desperate attempt to secure Joseph's continued favor.
What does Joseph's weeping signify in this verse?
Answer: Joseph's weeping signifies a complex mix of profound emotions. Primarily, it reveals his deep sorrow and compassion that his brothers still harbored such fear and distrust, despite all he had done to demonstrate his forgiveness and love over many years. It also likely expresses the pain of seeing their lingering guilt and the burden it placed upon them. His tears are a testament to his profound empathy and his character as a man of God who grieved over the brokenness and fear in his family, rather than rejoicing in their distress. It underscores the emotional toll that unresolved conflict and distrust can take, even on the one extending grace.
CHRIST-CENTERED FULFILLMENT
The narrative of Joseph, particularly his act of forgiveness in Genesis 50:17, profoundly prefigures the ultimate forgiveness and reconciliation offered through Jesus Christ. Joseph, though innocent and deeply wronged by his brothers, chose compassion and grace, ultimately becoming the means of their salvation and preservation from famine. Similarly, Christ, though innocent and betrayed by humanity's sin, willingly suffered and died, not to exact retribution, but to offer complete forgiveness and eternal life to all who believe. Just as Joseph's suffering was ultimately used by God for the good of his family (Genesis 50:20), so too was Christ's suffering on the cross the divine means by which God reconciled a sinful world to Himself. Through Christ, the "evil" of humanity's sin is "borne away" (the meaning of nâsâʼ, 'forgive'), and we are invited into a new covenant of grace, mirroring Joseph's act of lifting the burden of guilt from his brothers. Christ's tears, like Joseph's, reveal a divine heart of compassion for humanity's lostness and fear, offering true peace that surpasses all understanding, a peace the brothers desperately sought but only Joseph could truly give. This foreshadows the profound peace found in Christ's completed work.