Old Testament Textual Commentary on Genesis 50:16

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The Hebrew Text and Masoretic Tradition

Genesis 50:16 in the Masoretic Text (MT) reads:

וַיְצַוּוּ אֶל־יוֹסֵף לֵאמֹר אָבִיךָ צִוָּה לִפְנֵי מוֹתוֹ לֵאמֹר

Transliteration: wayəṣawwû ʾel-yôsēp lēʾmōr ʾābîḵā ṣiwwāh lip̄nê môṯô lēʾmōr

Literal translation: “And they commanded to Joseph, saying, ‘Your father commanded before his death, saying…’”

The Masoretic construction וַיְצַוּוּ אֶל־יוֹסֵף (wayəṣawwû ʾel-yôsēp) carries the sense that they gave a command, directive, or sent word to Joseph. This verb, ṣāvāh, in this construction, functions idiomatically and contextually to suggest sending instructions or issuing a formal appeal, often via messengers. This reading aligns with standard idiomatic uses throughout the Hebrew Bible, especially when those of lower status (as the brothers now perceive themselves) are appealing to a ruler or superior.

Septuagint (LXX) and Syriac (SYR) Variants

The Septuagint (LXX) renders the phrase as προσῆλθον πρὸς Ἰωσὴφ, meaning “they approached Joseph.” Similarly, the Syriac Peshitta (SYR) uses an equivalent phrase reflecting a personal approach rather than sending messengers.

This reading differs from the MT and raises a textual and contextual question. The following verse (Genesis 50:17) begins with, “So Joseph wept when they spoke to him.” This seems to indicate that the brothers first sent a message (v.16), and then personally approached him (v.18), where it says, “Then his brothers also came and fell down before him” (וַיֵּלְכוּ גַּם־אֶחָיו וַיִּפְּלוּ לְפָנָיו), implying a sequence: first a message is sent, then a personal encounter.

Evaluation of Textual Variants

The Masoretic Text is supported by its internal consistency and syntactical coherence in context. The use of the verb ṣāvāh followed by the preposition el is consistent with Hebrew idiom denoting the sending of a message. It is unlikely that the Masoretic scribes would have altered “approached” (נִגַּשׁ) to “commanded” or “sent a message” (וַיְצַוּוּ) if the original text had been otherwise, especially when there is no theological motivation for doing so.

The LXX and SYR readings, on the other hand, may reflect a harmonizing tendency or a simplification of the narrative sequence. The translator(s) of the Septuagint often sought to clarify or smooth out perceived textual difficulties or ambiguities. It is possible that the Greek translator, interpreting the emotional appeal and reconciliation context, saw the brothers’ plea as a direct personal appeal, even if the MT distinguishes between a sent message and a subsequent personal encounter.

However, from a conservative textual critical perspective grounded in a high view of Scripture and the reliability of the Masoretic tradition, the MT reading should be retained. It offers a plausible and coherent sequence: the brothers first send a message out of fear and deference, recalling their father’s (Jacob’s) supposed command (50:16–17a), which leads Joseph to weep. Then, emboldened or reassured, they approach him in person and offer themselves as slaves (50:18).

Conclusion on Genesis 50:16

The Masoretic Text’s reading “they sent word to Joseph” is strongly supported both linguistically and contextually. The LXX and SYR variants likely reflect interpretive renderings rather than original readings. The MT offers a careful distinction between mediated communication and direct contact, consistent with the narrative’s emotional and relational progression.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).