King James Version

What Does Genesis 50:13 Mean?

Genesis 50:13 in the King James Version says “For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bo...” — study this verse from Genesis chapter 50 with commentary, cross-references, and original Hebrew word analysis.

“For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a buryingplace of Ephron the Hittite, before Mamre.”

Genesis 50:13 · KJV

Context

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. Abelmizraim: that is, The mourning of the Egyptians

12

And his sons did unto him according as he commanded them:

13

For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a buryingplace of Ephron the Hittite, before Mamre.

14

And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father.

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.

Read Genesis 50 full chapter

Commentary

KJV Study Commentary
For his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpel... This passage is part of the Joseph narrative, a masterfully crafted account demonstrating God's sovereign providence working through human choices and circumstances to accomplish His redemptive purposes. The Joseph cycle shows how God transforms evil intentions into instruments of salvation.

Central themes include divine providence orchestrating events toward redemptive ends, the testing and refinement of character through suffering and success, forgiveness overcoming betrayal and injustice, and the preservation of God's covenant people through famine. Joseph's rise from slavery to second-in-command of Egypt illustrates how God exalts the humble and uses seeming disasters for ultimate good.

Theologically, these chapters reveal: (1) God's meticulous sovereignty over all events, even evil human actions; (2) suffering as preparation for future service rather than punishment; (3) forgiveness as reflecting divine character and enabling reconciliation; (4) God's covenant faithfulness across generations ensuring the survival and blessing of His people; (5) how present suffering gains meaning when viewed from the perspective of God's larger purposes. Joseph's words "you meant evil against me, but God meant it for good" (50:20) epitomize biblical theodicy and providence.

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Historical & Cultural Context

The patriarchal narratives (Genesis 12-50) reflect the cultural, social, and legal customs of the ancient Near East during the Middle Bronze Age (2000-1500 BCE). Archaeological discoveries including the Mari tablets, Nuzi tablets, and Egyptian records confirm many details: nomadic pastoralism, covenant-making ceremonies, marriage customs, property laws, and international travel patterns described in Genesis.

The cultural practices reflected include: treaty/covenant forms (Genesis 15), bride-price customs (Genesis 24, 29), inheritance laws favoring firstborn sons (Genesis 25, 27), adoption practices (Genesis 15, 30), levirate-type arrangements (Genesis 38), and Egyptian administrative systems (Genesis 41, 47). These parallels confirm Genesis's historical reliability while showing how God worked within ancient cultural frameworks to accomplish His purposes.

For later Israelites, these narratives established their identity as Abraham's descendants, explained their claim to Canaan, justified their possession of Joseph's bones (Exodus 13:19), and provided models of faith despite imperfection. The patriarchs' failures and God's faithfulness encouraged Israel that covenant relationship depended on God's grace rather than human merit. The movement from Mesopotamia to Canaan to Egypt set the stage for the Exodus and conquest narratives.

Reflection Questions

  1. How does this verse contribute to the biblical doctrine of creation, fall, or redemption?
  2. How does this passage challenge modern cultural assumptions about identity, purpose, or morality?
  3. In what ways does this narrative foreshadow or typify aspects of Christ's redemptive work?

Original Language Analysis

Hebrew · 23 words
וַיִּשְׂא֨וּ1 of 23

“carried”

H5375

to lift, in a great variety of applications, literal and figurative, absolute and relative

אֹת֤וֹ2 of 23
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

בָנָיו֙3 of 23

“For his sons”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

אַ֣רְצָה4 of 23

“him into the land”

H776

the earth (at large, or partitively a land)

כְּנַ֔עַן5 of 23

“of Canaan”

H3667

kenaan, a son a ham; also the country inhabited by him

וַיִּקְבְּר֣וּ6 of 23

“and buried”

H6912

to inter

אֹת֔וֹ7 of 23
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

בִּמְעָרַ֖ת8 of 23

“him in the cave”

H4631

a cavern (as dark)

הַשָּׂדֶ֜ה9 of 23

“of the field”

H7704

a field (as flat)

הַמַּכְפֵּלָ֑ה10 of 23

“of Machpelah”

H4375

makpelah, a place in palestine

אֲשֶׁ֣ר11 of 23
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

קָנָה֩12 of 23

“bought”

H7069

to erect, i.e., create; by extension, to procure, especially by purchase (causatively, sell); by implication to own

אַבְרָהָ֨ם13 of 23

“which Abraham”

H85

abraham, the later name of abram

אֶת14 of 23
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

הַשָּׂדֶ֜ה15 of 23

“of the field”

H7704

a field (as flat)

לַֽאֲחֻזַּת16 of 23

“for a possession”

H272

something seized, i.e., a possession (especially of land)

קֶ֗בֶר17 of 23

“of a buryingplace”

H6913

a sepulcher

מֵאֵ֛ת18 of 23
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

עֶפְרֹ֥ן19 of 23

“of Ephron”

H6085

ephron, the name of a canaanite and of two places in palestine

הַֽחִתִּ֖י20 of 23

“the Hittite”

H2850

a chittite, or descendant of cheth

עַל21 of 23
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

פְּנֵ֥י22 of 23

“before”

H6440

the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposi

מַמְרֵֽא׃23 of 23

“Mamre”

H4471

mamre, an amorite

Study Guide

Historical Context

This verse is found in the book of Genesis. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Genesis 50:13 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Genesis 50:13 from Treasury of Scripture Knowledge

Genesis 23:16-18Acts 7:16Genesis 49:29-31Genesis 35:29Genesis 35:27Genesis 25:9

Places in This Verse

CanaanRegion · Modern: Canaan · 32.77°N, 35.33°E101 verses across 16 books
MachpelahSettlement · Modern: Cave of the Patriarchs · 31.52°N, 35.11°E6 verses across 1 book
MamreSettlement · Modern: Ramat el Khalil · 31.56°N, 35.11°E6 verses across 1 book
View all places in Genesis 50 →

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