Genesis 47:29

Gen 47:29 And the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt:

Ver. 29. Bury me not, I pray thee, in Egypt.] This he requested, partly to testify his faith concerning the Promised Land, heaven, and the resurrection; partly to confirm his family in the same faith; and that they might not be glued to the pleasures of Egypt, but wait for their return to Canaan; and partly also to declare his love to his ancestors, together with the felicity he took in the communion of saints.

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.

Gen_47:29-30

Bury me not, I pray thee, in Egypt

Lessons -

1.

Approaching death should make men put their houses in order, and prepare for the grave.

2. The best of sons are best trusted with the interring of parents.

3. Favour, benevolence, and fidelity dying parents may beg of surviving children.

4. Parents may bind children not to bury them in places inconvenient (Gen_47:29).

5. The law of nature may appoint burial with fathers, much more the law of faith.

6. The faith of the Patriarchs did work as to the place of burial to appoint it.

7. The testamental word of parents, though hard, yet should be sacred with good sons (Gen_47:30).

8. Holy worship of God is meet from dying saints, for His gracious disposal to the grave. (G. Hughes, B. D.)

Prepared for death

Montmorency, constable of France, having been mortally wounded at an engagement, was exhorted by those who stood around him to die like a good Christian, and with the same courage which he had shown in his lifetime. To this he most nobly replied in the following manner:--Gentlemen and fellow-soldiers, I thank you all very kindly for your anxious care and concern about me; but the man who has been enabled to endeavour to live well for fourscore years past can never need to seek now how to die well for a quarter of an hour. (Dictionary of Religious Anecdote.)

Ready for death

At the time when His Majesty, George the Third, desirous that himself and family should repose in a less public sepulchre than that of Westminster Abbey, had ordered a royal tomb to be constructed at Windsor, Mr. Wyatt, his architect, waited upon him with a detailed report and plan of the building, and of the manner in which he proposed to arrange its various recesses. The king minutely examined the whole, and when finished, Mr. Wyatt, in thanking His Majesty said he had ventured to occupy so much of His Majestys time and attention with these details in order that it might not be necessary to bring so painful a subject again under his notice. To this the good king replied, Mr. Wyatt, I request that you will bring the subject before me whenever you please. I shall attend with as much pleasure to the building of a tomb to receive me when I am dead as I would to the decoration of a drawing-room to hold me while living, for, Mr. Wyatt, if it please God that I shall live to be ninety or a hundred years old I am willing to stay; but if it please God to take me this night I am ready to obey the summons. (Dictionary of Religious Anecdote.)

Love of home in death

It is almost the universal custom in America, and seems to be growing in favour here, for great men to be buried in the place where they have mostly lived, and among their own kith and kin. Washington lies at Mount Vernon; Lincoln at Springfield; Emerson and Hawthorne under the pines of New England; Irving on the banks of the Hudson; Clay in Kentucky. They are laid to rest not in some central city or great structure, but where they have lived, and where their families and neighbours may accompany them in their long sleep. (One Thousand New Illustrations.)

Preparation for death

This may suggest to those who have family arrangements to make, that they should not defer the making of them until they come to be in the article of death, but should settle their affairs while yet they are in full health, in the possession of a sound mind, and in calm, unbiassed spirit. If, for example, a will has to be made by a man--and every man, if he have anything to leave, both for his own sake and for the sake of those who are most nearly related to him, should make a will--why should he postpone the making of it until he come to die? It will not bring death any sooner if he should make it at once, and it may prevent many evils if it is made now. Then, if God should greatly prosper him in future years, and should thus alter his circumstances, let him destroy the former will and make another, lest terrible injustice and hardship be done to the survivors by putting them back into a scale of living to which they have not for long been accustomed, and leaving them with a pitiful provision instead of an ample sustenance such as could easily have been provided. I have known cases of great suffering just from this cause. Let every man keep his affairs well in hand, so that those around him shall have to mourn only his departure when he dies, and shall have no cause to blame him for want of thought for his nearest and his dearest relations. If there is anything that you feel you ought to do in the way of settling your affairs, so as to secure peace and comfort among the members of your family when you die, do it at once, for the uncertainty of life is proverbial, and you know not what a day may bring forth. You cannot read the newspapers for a week together without discovering that many unseemly squabbles over the division of property might have been prevented if those who in business were so energetic in the making of money had possessed only the foresight to arrange calmly, and in circumstances in which there could be no ground for the insinuation either of undue influence on the part of ethers, or of incompetence on their own, for its division. If there is anything you feel impelled to say or do before you die, then say or do it now, and the older you are, let the now be only the more emphatic. (W. M. Taylor, D. D.)

Jacobs request to be buried in Canaan

This request was rooted in something deeper than the merely natural desire of a man to have his body laid beside those of his nearest kindred. Under the New Testament dispensation, indeed, we have learned that it makes no matter where our bodies are buried, for by His brief occupancy of the tomb of Joseph the Lord Jesus Christ has consecrated the whole earth as a cemetery for His people; and by His resurrection from the grave He has given us the assurance that they that sleep in Him, wheresoever their resting-places are, shall hear His voice at the last great day, and shall come forth in spiritual and incorruptible forms to meet Him in the skies. The mere locality of our grave, therefore, is of comparatively small importance, whether we are laid away under the arctic snows, like the brave explorers who accompanied the dauntless Franklin, or beneath the shade of tropical shrubs on the rim of the Dark Continent, like those missionary martyrs who by their sepulchres have taken possession of the Machpelah in that new Land of Promise, or in the dark, unfathomed caves of ocean, with the white foam of the waves for our shroud, and the whistling of the winds for our requiem. It is all one to the Christian where his body is laid. And yet even the Christian has the natural desire to be laid beside his kindred; so that in all our cemeteries we have family lots, and in many of our old country homesteads we come yet upon the quiet and secluded enclosure where the ashes of the first settlers and those of their successors lie. But Jacobs desire that his body should be laid in Machpelah had a deeper root than nature. The land of Canaan was his by Gods covenant. He had not yet obtained it. For aught that he could see, he was to die without entering on its possession; but even in his death he would show that he still believed that his children would have its ownership, and therefore he made Joseph swear that he would bury him in the sepulchre of his fathers. Nor was this all. He wanted his sons and his descendants to know that Egypt was not their rest. He desired to fix their minds on Canaan, and to fan in their hearts the desire to return thither when God should open up the way. (W. M. Taylor, D. D.)

Buried where born

The inclination to return in old age to the place which is endeared by the recollections of infancy is very general. It is mentioned by Goldsmith, with that finished delicacy of description which scarcely admits of improvement, and by Chalien, in some of the most beautiful lines in the French language. It is thus described in some of the practical prose of Chateaubriand: After having wandered over the globe, man, by an affecting species of instinct, likes to return and die on the spot which gave him birth, and to sit for a moment, on the border of the grave, under the same tree which overshadowed his cradle. As John Leyden lay dying in India, whither he had gone to make his fortune, his heart dwelt on its child-memories, and his last words were about the little rural hamlet where he was born..

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Gen 47:29. And the time drew nigh that Israel must die — Israel, that had power over the angel, and prevailed, yet must yield to death. He died by degrees; his candle was not blown out, but gradually burned down, so that he saw, at some distance, the time drawing nigh. He would be buried in Canaan, not because Canaan was the land of his nativity, but in faith, because it was the land of promise, which he desired thus, as it were, to keep possession of until the time should come when his posterity should be masters of it: and because it was a type of heaven, that better country, which he was in expectation of. When this was done, Israel bowed himself upon the bed’s head — Worshipping God, as it is explained, Heb 11:21, giving God thanks for all his favours, and particularly for this, that Joseph was ready to put his hand upon his eyes. Thus they that go down to the dust should, with humble thankfulness, bow before God, the God of their mercies.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

MAIN HOMILETICS OF THE PARAGRAPH.—Gen_47:29-31

ISRAEL’S PREPARATION FOR DEATH

Jacob felt that the inevitable hour was drawing nigh. “The time drew nigh that Israel must die,”—even this man who had “power over the angel and prevailed.” He calmly prepares for the end of his earthly pilgrimage:—

I. By an act of faith. He engages Joseph by a solemn oath not to bury him in Egypt, but in the sepulchre of his fathers in Canaan. There was in this request the expression of a natural feeling. Men naturally desire to have at last with their kindred some kind of union in the grave. But with Jacob, there was a desire beyond this; a desire born of strong faith in God. Like Joseph, afterwards, he “by faith gave commandment concerning his bones.” He believed in God’s promise, and remembered His holy covenant. And as a sign of his faith, he desired that his body should take a previous possession of the promised land.

II. By an act of adoration. “Israel bowed himself upon the bed’s head.” In Heb_11:21, it is said that “he worshipped leaning on the top of his staff.” He adored the power and the goodness of God. He expressed the gratitude of his heart for past mercies, for God’s appearances to him in the time of trouble, for his faith often in darkness, but still patient to wait for the light; for the assurance of the truth of the Divine promise that his seed should inherit the land, and for the prospect before him of seeing God’s salvation, which he had so long waited for. He would also thank God for the closing token of filial duty rendered by his beloved son. The staff by which he crossed the Jordan, and which was with him through all his weary pilgrimage would, by the power of association, aid him to remember all the way which the Lord, his God, had led him.

SUGGESTIVE COMMENTS ON THE VERSES

Gen_47:29-30. This he requested, partly to testify his faith concerning the Promised Land, heaven, and the resurrection; partly to confirm his family in the same faith; and that they might not be glued to the pleasures of Egypt, but wait for their return to Canaan; and partly also to declare his love to his ancestors, together with the felicity he took in the communion of saints.—(Trapp).

Although we know that we can have no converse with our kindred in that house of silence, yet it gives us some pleasure while we yet live to think that our dust shall mingle with the dust of those whom we love. But the Apostle acquaints us with the secret of his injunction. (Heb_11:22). By having his dead body conveyed to that land, he published to his seed and to the world that he believed and embraced the promise, and that he was well satisfied both with the country and with the security given him for the possession of it. In this emphatic declaration of his faith he had in view also the benefit of survivors.—(Bush).

Gen_47:31. He could not go to an altar built for sacrifices of praise; but he exerted all the vigour left him, with the help of his staff, on which he leaned, and performed his devotions in such a posture as showed his reverence and joy.—(Bush).

The venerable man, however, is not yet at the point of death, but is desirous of setting things in order, that when he comes to die he may have nothing else to think about.—(Fuller).

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

47:29-31 bury me with my ancestors: Cp. 49:29-33. Jacob wanted to be buried with Abraham and Isaac in the cave of Machpelah (see study note on 49:29-33; see 23:1-20; 25:7-10; 35:27-29). • Put your hand under my thigh: This custom (cp. 24:1-9 and study note on 24:2) was a serious oath to carry on the covenant, which had as its main promise innumerable descendants in the Promised Land.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

the time drew nigh that Israel must die--One only of his dying arrangements is recorded; but that one reveals his whole character. It was the disposal of his remains, which were to be carried to Canaan, not from a mere romantic attachment to his native soil, nor, like his modern descendants, from a superstitious feeling for the soil of the Holy Land, but from faith in the promises. His address to Joseph--"if now I have found grace in thy sight," that is, as the vizier of Egypt--his exacting a solemn oath that his wishes would be fulfilled and the peculiar form of that oath, all pointed significantly to the promise and showed the intensity of his desire to enjoy its blessings (compare Num 10:29).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 29. Put - thy hand under my thigh] See Clarke on Ge 24:2.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

29. And he called his son Joseph. Hence we infer, not only the anxiety of Jacob, but his invincible magnanimity. It is a proof of great courage, that none of the wealth or the pleasures of Egypt could so allure him, as to prevent him from sighing for the land of Canaan, in which he had always passed a painful and laborious life. But the constancy of his faith appeared still more excellent, when he, commanding his dead body to be carried back to Canaan, encouraged his sons to hope for deliverance. Thus it happened that he, being dead, animated those who were alive and remained, as with the sound of a trumpet. For, to what purpose was this great care respecting his sepulture, except that the promise of God might be confirmed to his posterity? Therefore, though his faith was tossed as upon the waves, yet it was so far from suffering shipwreck, that it conducted others into the haven. Moreover, he demands an oath from his son Joseph, not so much on account of distrust, as to show that a matter of the greatest consequence was in hand. Certainly he would not, by lightly swearing, profane the name of God: but the more sacred and solemn the promise was, the more ought all his sons to remember, that it was of great importance that his body should be carried to the sepulcher of his fathers. It is also probable that he prudently thought of alleviating any enmity which might be excited against his son Joseph. For he knew that this choice of his sepulcher would be, by no means, gratifying to the Egyptians; seeing it seemed like casting a reproach on their whole kingdom. This stranger, forsooth, as if he could find no fit place for his body in this splendid and noble country, wishes to be buried in the land of Canaan. Therefore, in order that Joseph might more freely dare to ask, and might more easily obtain, this favor from the king, Jacob binds him by an oath. And certainly Joseph afterwards makes use of this pretext, to avoid giving offense. This also was the reason why he required Joseph to do for him that last office, which was a duty devolving on the brothers in common; for such a favor would scarcely have been granted to the rest; and they would not have ventured on the act, unless permission had been obtained. But, as strangers and mean men, they had neither favor nor authority. Besides, it was especially necessary for Joseph to be on his guard, lest becoming ensnared by the allurements of Egypt, he should gradually forsake his own kindred. It must, however, be known, that the solemnity of an oath was designedly interposed by Jacob, to show that he did not, in vain, desire for himself, a sepulcher in the land where he had met with an unfavorable reception; where he had endured many sufferings; and from which, at length, being expelled by hunger, he had become an exile. As to his commanding the hand to be put under his thigh, we have explained what this symbol means in Genesis 24:2

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

ISRAEL IN EGYPT.

(29) The time drew nigh that Israel must die—For seventeen years Jacob lived in Egypt, and saw the growing prosperity of his race under the fostering hand of Joseph. Placed at the entrance of Egypt, on the side of Arabia and Palestine, the clans of his sons would daily grow in number by the addition of Semitic immigrants, by whose aid they would make the vast and fertile region assigned them, and which had previously had but a scanty population, a well-cultivated and thriving land. But at last Jacob feels his end approaching, though apparently he was not as yet in immediate danger of death. But there was a wish over which he had long pondered; and desiring to have his mind set at rest, he sends for Joseph, and makes him promise that he will bury him in the cave at Machpelah. We find him again charging all his sons to grant him this request (Gen_49:29-32); nor need we seek for any remote reason for it. Jacob’s whole nature was a loving one, and strongly influenced by home and domestic feelings; and at Machpelah his nearest relatives were buried. In the next chapter he dwells upon Rachel’s death, and his burial of her apart from the rest at Ephrath; and this seems to have increased his grief at her loss. At Machpelah, Abraham. whom he had known as a boy, his beloved father and mother, and Leah, who had evidently at last won his affections, all lay; and there, naturally, he too wished to lie among his own.

Put . . . thy hand under my thigh.—See Note on Gen_24:2.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

29–31 (J). Jacob makes Joseph swear to bury him in Canaan

29. And the time drew near] The description of Jacob’s dying moments may be compared with those of Moses (Deuteronomy 31-34) and of David (1Ki_2:1).

I have found grace] Cf. Gen_6:9, Gen_18:3, Gen_32:5, Gen_33:8; Gen_33:15 (J).

put … thy hand … thigh] See note on Gen_24:2 (J).

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.

But I will lie with my fathers,.... Abraham and Isaac, whose bodies lay in the land of Canaan, where Jacob desired to be buried; partly to express his faith in the promised land, that it should be the inheritance of his posterity; and partly to draw off their minds from a continuance in Egypt, and to incline them to think of removing thither at a proper time, and to confirm them in the belief of their enjoyment of it; as well as to intimate his desire after, and faith in the heavenly glory he was going to, of which Canaan was a type:

and thou shalt carry me out of Egypt; into the land of Canaan:

and bury me in their burying place; in the burying place of his fathers, in the cave of Machpelah, near Hebron; see Gen 49:30,

and he said, I will do as thou hast said; Joseph promised his father to fulfil his request, and do as he had desired of him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Thigh. To swear, as the steward of Abraham did, chap. xxiv. 2. --- Kindness and truth. This act of real mercy; or, shew me mercy, by promising freely to comply with my request; and truth, by fulfilling this oath. (Menochius)

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).

Put thy hand under my thigh, i.e. swear to me, as Gen 47:31, that thou wilt do what I am now desiring of thee; see Poole on "Gen 24:2". He requires this, not out of any distrust of Joseph’s promise, but partly, as a more solemn protestation of his right to and affection for that promised land; partly, us a motive to all his children to have their minds and hearts there, even when their bodies were in Egypt; and partly, to give Joseph an argument and excuse to Pharaoh, that he might more willingly permit Joseph to fulfil his father’s desire, because of his own oath.

And deal kindly and truly, or, that thou wilt deal; as the Hebrew vau joined with the future tense is elsewhere used, as Psa 24:7; 35:24; 51:15. Kindly in promising, and truly in performing thy promise.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

29. Israel must die — The weakness and infirmities of old age admonished him that his end was near at hand. My thigh. See note on Gen_24:2.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the time drew nigh that Israel (i.e. Jacob) must die (literally, and the days of Israel to die drew near): and he called his son Joseph, and said unto him, If now I have found grace in thy sight (not as if Jacob doubted Joseph"s affection, but simply as desiring a last token of his love, perhaps also as unconsciously recognizing his son"s greatness), put, I pray thee, thy hand under my thigh, an ancient form of adjuration (cf. Gen_24:2) and deal kindly and truly with me; bury me not, I pray thee, in Egypt. On the root rbq; to bury (cf. Eng. cover), vide Gen_23:4.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And the time drew nigh that Israel must die - Israel, that had power over the angel, and prevailed, yet must yield to death. He died by degrees; his candle was not blown out, but gradually burnt down, so that he saw, at some distance, the time drawing nigh. He would be buried in Canaan, not because Canaan was the land of his nativity, but in faith, because it was the land of promise, which he desired thus, as it were to keep possession of 'till the time should come when his posterity should be masters of it: and because it was a type of heaven, that better country, which he was in expectation of. When this was done, Israel bowed himself upon the bed's head - Worshipping God, as it is explained, Heb. xi, 21, giving God thanks for all his favours, and particularly for this, that Joseph was ready, to put his hand upon his eyes. Thus they that go down to the dust should, with humble thankfulness, bow before God, the God of their mercies.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

When the time approached for Israel to die

This speaks about time as if it travels and comes to a place. AT: "When it was almost time for Israel to die" (See: Metaphor)

If now I have found favor in your eyes

Here "eyes" is a metonym for sight, and "sight" stands for thoughts or opinions. AT: "If I have found favor with you" or "If I have pleased you" (See: Metonymy and Metaphor)

now

This does not mean "at this moment," but is used to draw attention to the important point that follows.

found favor

This means that someone is approved of by someone else. (See: Idiom)

put your hand under my thigh

This act is a sign of making a serious promise. See how you translated this in Genesis 24:2. (See: Symbolic Action)

show me faithfulness and trustworthiness

The abstract nouns "faithfulness" and "trustworthiness" can be translated as adjectives. AT: "treat me in a faithful and trustworthy manner" (See: Abstract Nouns)

Please do not bury me in Egypt

The word "please" adds emphasis to this request.

When I sleep with my fathers

Here "sleep" is a polite way to refer to dying. AT: "When I die and join my family members who died before me" (See: Euphemism)

Swear to me

"Promise me" or "Make an oath to me"

swore to him

"promised him" or "made an oath to him"

translationWords

Jacob

faithful

trust

bury

ancestor

oath

bow

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

ויקרבו ימי ישראל למות AND WHEN THE DAYS OF ISRAEL S DEATH APPROACHED — Everyone of whom it is stated that his days drew near to die did not attain to the age of his fathers (Genesis Rabbah 76:3). Some editions add: Isaac lived 180 years, whereas Jacob lived only 147. Similarly it is said in the case of David, “his days drew near” and he lived 70 years, whereas his father reached the age of eighty.

ויקרא לבנו ליוסף AND HE CALLED HIS SON JOSEPH — he called that one who had the power in his hands to do what he was about to ask (Genesis Rabbah 96:3).

שים נא ידך PUT, I PRAY THEE, THY HAND — and take an oath.

חסד ואמת MERCY AND TRUTH — The mercy shown to the dead is “mercy of truth” (true, disinterested kindness) since one cannot hope for any reward (Genesis Rabbah 96:5).

אל נא תקברני במצרים BURY ME NOT, I PRAY THEE, IN EGYPT — Because its soil will ultimately become lice which would swarm beneath my body. Further, those who die outside the Land of Israel will not live again at the Resurrection except after the pain caused by the body rolling through underground-passages until it reaches the Holy Land) And another reason is that the Egyptians should not make me (my corpse or my tomb) the object of idolatrous worship (Genesis Rabbah 76:3).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND WHEN THE DAYS OF ISRAEL DREW NEAR TO DIE. This means when the time for Israel’s death approached, which was during the last year of his life, he called his son Joseph. The purport of it is that he felt exhaustion and undue weakness in himself, but he was not sick. Rather, he knew that he would not live much longer, and therefore he called his son Joseph. Now after Joseph returned to Egypt [from visiting with his father who lived in Goshen, Jacob] became ill, whereupon Joseph was informed, and he came before him with his two sons so that he [Jacob] would bless them.In a similar sense is the verse, Now the days of David drew near that he should die, and there it says, I go the way of all the earth, Verse 2. [which clearly indicates that the meaning of the first verse is] that David knew in his heart that his end was approaching.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

ויקרבו, Yaakov felt himself that he was approaching death, as his physical weakness kept increasing, and he began to be afraid that his death would occur without adequate warning signs, suddenly. This is why he commanded Joseph that when the time came he should carry him to his final resting place in the land of Canaan where he wished to lie next to his fathers.

שים נא ידך תחת ירכי, we explained the meaning of this phrase in Parshat Chayey Sarah (24,2).

חסד ואמת, the word אמת, a truth, i.e. a requirement he can insist on, referred to Joseph’s duty to bring his father to burial. The word חסד, an act of love, not required by law, was that he should take the trouble to transport his remains from Egypt and have them buried in the land of Canaan.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.