When they came to the region near the Jordan, that is in the land of Canaan, the children of Reuben and the children of Gad and the half-tribe of Manasseh built an altar there by the Jordan, a great altar to look at. The children of Israel heard this, “Behold, the children of Reuben and the children of Gad and the half-tribe of Manasseh have built an altar along the border of the land of Canaan, in the region around the Jordan, on the side that belongs to the children of Israel.” When the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up against them to war. The children of Israel sent to the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest. With him were ten princes, one prince of a fathers’ house for each of the tribes of Israel; and they were each head of their fathers’ houses among the thousands of Israel.
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Joshua 22:10-14 sits inside this longer paragraph.
The children of Reuben and the children of Gad and the half-tribe of Manasseh returned, and departed from the children of Israel out of Shiloh, which is in the land of Canaan, to go to the land of Gilead, to the land of their possession, which they owned, according to the commandment of Yahweh by Moses. When they came to the region near the Jordan, that is in the land of Canaan, the children of Reuben and the children of Gad and the half-tribe of Manasseh built an altar there by the Jordan, a great altar to look at. The children of Israel heard this, “Behold, the children of Reuben and the children of Gad and the half-tribe of Manasseh have built an altar along the border of the land of Canaan, in the region around the Jordan, on the side that belongs to the children of Israel.” When the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up against them to war. The children of Israel sent to the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest. With him were ten princes, one prince of a fathers’ house for each of the tribes of Israel; and they were each head of their fathers’ houses among the thousands of Israel. They came to the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, to the land of Gilead, and they spoke with them, saying, “The whole congregation of Yahweh says, ‘What trespass is this that you have committed against the God of Israel, to turn away today from following Yahweh, in that you have built yourselves an altar, to rebel today against Yahweh? Is the iniquity of Peor too little for us, from which we have not cleansed ourselves to this day, although there came a plague on the congregation of Yahweh, that you must turn away today from following Yahweh? It will be, since you rebel today against Yahweh, that tomorrow he will be angry with the whole congregation of Israel. However, if the land of your possession is unclean, then pass over to the land of the possession of Yahweh, in which Yahweh’s tabernacle dwells, and take possession among us; but don’t rebel against Yahweh, nor rebel against us, in building an altar other than Yahweh our God’s altar. Didn’t Achan the son of Zerah commit a trespass in the devoted thing, and wrath fell on all the congregation of Israel? That man didn’t perish alone in his iniquity.’ ”
Parallel Translations
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When they came to the region near the Jordan, that is in the land of Canaan, the children of Reuben and the children of Gad and the half-tribe of Manasseh built an altar there by the Jordan, a great altar to look at.
The children of Israel heard this, “Behold, the children of Reuben and the children of Gad and the half-tribe of Manasseh have built an altar along the border of the land of Canaan, in the region around the Jordan, on the side that belongs to the children of Israel.”
When the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up against them to war.
The children of Israel sent to the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest.
With him were ten princes, one prince of a fathers’ house for each of the tribes of Israel; and they were each head of their fathers’ houses among the thousands of Israel.
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And when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to.
And the children of Israel heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders of Jordan, at the passage of the children of Israel.
And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to war against them.
And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,
And with him ten princes, of each chief house a prince throughout all the tribes of Israel; and each one was an head of the house of their fathers among the thousands of Israel.
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And when they came unto the region about the Jordan, that is in the land of Canaan, the children of Reuben and the children of Gad and the half-tribe of Manasseh built there an altar by the Jordan, a great altar to look upon.
And the children of Israel heard say: 'Behold, the children of Reuben and the children of Gad and the half-tribe of Manasseh have built an altar in the forefront of the land of Canaan, in the region about the Jordan, on the side that pertaineth to the children of Israel.'
And when the children of Israel heard of it, the whole congregation of the children of Israel gathered themselves together at Shiloh, to go up against them to war.
And the children of Israel sent unto the children of Reuben, and to the children of Gad, and to the half-tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest;
and with him ten princes, one prince of a fathers' house for each of the tribes of Israel; and they were every one of them head of their fathers' houses among the thousands of Israel.
Cross-references (32)
- Numbers 1:4 (v14) With you there shall be a man of every tribe, each one head of his fathers’ house.
- Numbers 25:7 (v13) When Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from the middle of the congregation, and took a spear in…
- Deuteronomy 13:12-14 (v11) If you hear about one of your cities, which Yahweh your God gives you to dwell there, that certain wicked fellows have gone out from among…
- Exodus 6:25 (v13) Eleazar Aaron’s son took one of the daughters of Putiel as his wife; and she bore him Phinehas. These are the heads of the fathers’ houses…
- Leviticus 17:8-9 (v11) “You shall say to them, ‘Any man there is of the house of Israel, or of the strangers who live as foreigners among them, who offers a burnt…
Show all 32 cross-references
- Deuteronomy 12:5-7 (v11) But to the place which Yahweh your God shall choose out of all your tribes, to put his name there, you shall seek his habitation, and you…
- Joshua 2:7 (v11) The men pursued them along the way to the fords of the Jordan River. As soon as those who pursued them had gone out, they shut the gate.
- Judges 20:1-11 (v12) Then all the children of Israel went out, and the congregation was assembled as one man, from Dan even to Beersheba, with the land of…
- Judges 20:28 (v13) and Phinehas, the son of Eleazar, the son of Aaron, stood before it in those days), saying, “Shall I yet again go out to battle against the…
- Psalms 106:30-31 (v13) Then Phinehas stood up and executed judgment, so the plague was stopped. That was credited to him for righteousness, for all generations to…
- John 1:28 (v11) These things were done in Bethany beyond the Jordan, where John was baptizing.
- Genesis 28:18 (v10) Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil on its…
- Genesis 31:46-52 (v10) Jacob said to his relatives, “Gather stones.” They took stones, and made a heap. They ate there by the heap. Laban called it Jegar…
- Exodus 18:25 (v14) Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties,…
- Numbers 25:11-13 (v13) “Phinehas, the son of Eleazar, the son of Aaron the priest, has turned my wrath away from the children of Israel, in that he was jealous…
- Deuteronomy 13:14 (v13) then you shall inquire, investigate, and ask diligently. Behold, if it is true, and the thing certain, that such abomination was done among…
- Deuteronomy 13:15 (v12) you shall surely strike the inhabitants of that city with the edge of the sword, destroying it utterly, with all that is therein and its…
- Joshua 3:14-16 (v11) When the people moved from their tents to pass over the Jordan, the priests who bore the ark of the covenant being before the people, and…
- Joshua 4:5-9 (v10) Joshua said to them, “Cross before the ark of Yahweh your God into the middle of the Jordan, and each of you pick up a stone and put it on…
- Joshua 18:1 (v12) The whole congregation of the children of Israel assembled themselves together at Shiloh, and set up the Tent of Meeting there. The land…
- Joshua 22:25-28 (v10) For Yahweh has made the Jordan a border between us and you, you children of Reuben and children of Gad. You have no portion in Yahweh.” ’…
- Joshua 24:26-27 (v10) Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under the oak that was by the…
- Judges 12:5 (v11) The Gileadites took the fords of the Jordan against the Ephraimites. Whenever a fugitive of Ephraim said, “Let me go over,” the men of…
- Judges 20:12 (v13) The tribes of Israel sent men through all the tribe of Benjamin, saying, “What wickedness is this that has happened among you?
- Proverbs 20:18 (v13) Plans are established by advice; by wise guidance you wage war!
- Proverbs 25:9-13 (v13) Debate your case with your neighbor, and don’t betray the confidence of another, lest one who hears it put you to shame, and your bad…
- Matthew 18:15 (v13) “If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your…
- John 20:1 (v11) Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone taken away from the…
- John 20:12 (v11) and she saw two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain.
- Acts 11:2-3 (v12) When Peter had come up to Jerusalem, those who were of the circumcision contended with him, saying, “You went in to uncircumcised men, and…
- Romans 10:2 (v12) For I testify about them that they have a zeal for God, but not according to knowledge.
- Galatians 4:17-18 (v12) They zealously seek you in no good way. No, they desire to alienate you, that you may seek them. But it is always good to be zealous in a…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
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John Calvin 1540 · Public Domain On vv10–11 10. And when they came unto the borders, etc…
10. And when they came unto the borders, etc The history here is particularly deserving of notice, when the two tribes and half-tribe, intending to erect a memorial of common faith and fraternal concord, allowed themselves from inconsiderate zeal to adopt a method which was justly suspected by their brethren. The ten tribes, thinking that the worship of God was violated with impious audacity and temerity, were inflamed with holy wrath, and took up arms to use them against their own blood; nor were they appeased till they had received full satisfaction. The motive for erecting the altar was right in itself. For the object of the children of Reuben, Gad, and Manasseh, was to testify that though they were separated from their brethren by the intervening stream, they were, however, united with them in religion, and cherished a mutual agreement in the doctrine of the Law. Nothing was farther from their intention than to innovate in any respect in the worship of God. But they sinned not lightly in attempting a novelty, without paying any regard to the high priest, or consulting their brethren, and in a form which was very liable to be misconstrued.
We know how strictly the Law prohibited two altars, (Exodus 20:24) for the Lord wished to be worshipped in one place only. Therefore, when on the very first blush of the case, all were at once led to think that they were building a second altar, who would not have judged them guilty of sacrilege in framing a ritual of a degenerate description, at variance with the Law of God? Seeing, then, that the work might be deemed vicious, they ought, at least, in so great and so serious a matter, to have made their brethren sharers in their counsel; more especially were they in the wrong in neglecting to consult the high priest, from whose lips the divine will was to be ascertained. They were, therefore, deserving of blame, because, as if they had been alone in the world, they considered not what offence might arise from the novelty of the example. Wherefore, let us learn to attempt nothing rashly, even should it be free from blame, and let us always give due heed to the admonition of St. Paul, (1 Corinthians 6:12; 1 Corinthians 10:23) that it is necessary to attend not only to what is lawful, but to what is expedient; more especially let us sedulously beware of disturbing pious minds by the introduction of any kind of novelty.
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.
Geneva Bible translators 1599 · Public Domain On vv10, 12, 14 Hebrew, Geliloth, which country also was called Canaan, because…
Hebrew, Geliloth, which country also was called Canaan, because the Amorites dwelling there were called Canaanites.
That is, beyond Jordan: for sometimes the whole country on both sides of Jordan is meant by Canaan.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–14 Jos 22:10 And when they came unto the borders…
Jos 22:10 And when they came unto the borders of Jordan, that [are] in the land of Canaan, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, a great altar to see to.
Ver. 10. Built there an altar.] After the pattern of that in the tabernacle, but for a civil use.
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A great altar to see to.] Magnificum et spectabilem; and this, of no ill intent, however misinterpreted.
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.
Matthew Poole 1685 · Public Domain On vv10–12 Or, built then, as this particle is elsewhere used;…
Or, built then, as this particle is elsewhere used; and so learned interpreters understand it, Psa 14:5; 36:12; Ecc 3:17; Hos 2:15. And in the Latin tongue adverbs of place are sometimes put for adverbs of time: so I take it here. First, Because this best answers to the when in the beginning of the verse. Secondly, This seems to me to clear a great difficulty as to the place where the altar-was built, which though according to our translation it seems, and is generally thought by interpreters to have been, in the land of Canaan; yet if things be more narrowly examined, it may be thought to have been on the other side Jordan in Gilead; and that both, first, from Jos 21:11, where it is said to have been built over against, or in the sight of the land of Canaan, therefore not in it. And secondly, from the reason they gave of the building of this altar, for fear lest the Israelites within Jordan and in Canaan should say unto their children dwelling beyond Jordan, The Lord hath made Jordan a border between us and you, &c.; which jealousy would have been much confirmed by building the altar in Canaan, but would be satisfied and confuted by having on the other side of Jordan, and in their own land, a pattern of that altar at which God was served in the land of Canaan, as a witness that they owned the same God, and the same way of worship, with their brethren that lived in Canaan. But whether the Hebrew particle be rendered then or there, it is not to be taken too strictly: if then, the meaning is not, that they did this as soon as ever they came to the borders of Jordan, that are in the land of Canaan; but about that time when they came to them, that they thought and designed it, and as soon as ever they were got over Jordan, which was in a very little time, they effected and perfected it: if it be rendered there, it is not to be limited to the very same spot of ground mentioned before, as if it was built at that border of Jordan that was in the land of Canaan; but to be a little more largely understood; to be built at one or other of the borders of Jordan; or, in general,
by Jordan; which is here purposely added, for the explication of the word there, and to prevent the restraint of it to the border of Jordan, within Canaan.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv10–14 And the children of Israel heard say,.... Those that…
And the children of Israel heard say,.... Those that dwelt in the land of Canaan, for otherwise, as before observed, the two tribes and a half on the other side Jordan were Israelites also; and this is a further proof that the altar was built on their side, or those in the land of Canaan would have known of the building of it, and have seen them at it, and not come at the knowledge of it by hearsay only, as it seems they did, it being reported to them by some who had been in those parts, and had seen the structure:
behold, the children of Reuben, and the children of Gad, and the half tribe of Manasseh, have built an altar over against the land of Canaan; which clearly shows it was on the other side Jordan, though Noldius, who places it in the land of Canaan, renders the words, "in the neighbourhood of" it (l); which will not much help him, since it might be in the neighbourhood of it, and yet not in it:
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in the borders of Jordan; on the banks of it, or in one of the meanders and windings of it, at a place where it ran out and fetched a compass in the land of Canaan:
at the passage of the children of Israel; where they passed over when they first came into Canaan, and where those tribes also passed over at their return; supposed to be the Bethabara beyond Jordan, where John was baptizing, Joh 1:28.
(l) "in vicinia", Noldius, No. 369. p. 80.
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 On vv10–12 Built an altar - About that time when they…
Built an altar - About that time when they came to them, they designed it, and as soon as they were got over Jordan, which was in a very little time, they effected and perfected it. They built it, no doubt, on their own side of the water: for how could they build on other men's land, without their consent? And it is said, in the following verse, to be over against the land of Jordan. Nor would there have been cause to suspect that it was designed for sacrifice, if they had not built it among themselves.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10, 12 Verse 10. The borders of Jordan, that are in…
Verse 10. The borders of Jordan, that are in - Canaan] This verse can never mean that they built the altar on the west side of Jordan, for this was not in their territories; nor could it be a place for the purpose of public worship to their own people, if built on the opposite side of Jordan; besides, the next verse says it was built over against the land of Canaan. It appears that when they came to the river they formed the purpose of building the altar; and when they had crossed it they executed their purpose.
A great altar to see to.] A vast mass of earth, stones, &c., elevated to a great height, to serve as a memorial of the transactions that had already taken place. Probably it was intended also to serve as a kind of watchtower, being of a stupendous height, altare infinitae magnitudinis, an altar of an immense size, as the Vulgate terms it.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 12 Jos 22:10. When they came — Or, They came…
Jos 22:10. When they came — Or, They came (for the word when is not in the Hebrew) to the borders of Jordan — It is thought by many that גלילות, Geliloth, here rendered borders, was the name of a place. The children of Reuben built there an altar — This seems, at first sight, to import, that they built this altar before they went over Jordan, in the land of Canaan; but the Hebrew particle שׁם, sham, relates to time as well as place, and may be translated then as well as there. Examples of which may be found in Pro 8:27, compared with Jos 22:30; Ecc 3:17; and Isa 48:16. And thus it is here to be interpreted, that before they went any farther, while they were yet on the bank of Jordan, they erected this altar on the borders of their own country; for so the next verse teaches us to expound the passage, and will admit of no other sense, where it is said they had built this altar, not in, but over against the land of Canaan. Indeed it is not likely that they would have ventured to erect it in the territory of the other tribes. Nor would it have answered their intention to have built it there, which was to show, by this monument, that Jordan made no such separation between them and their brethren, but that they were one people with those in Canaan, where the altar of God was in Shiloh. See Jos 22:28. Nor would there have been cause to suspect, as it appears there was from the following verses, that it was designed for sacrifice, if they had not built it among themselves. A great altar to see to — Which made a very conspicuous appearance, being very high, and consequently visible afar off.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10, 12 The two tribes and a half erected this altar…
The two tribes and a half erected this altar in order to keep alive their claim to have the same interest as the other tribes had in the sanctuary of God, which was established on the west side of Jordan: and in order to forestall any assertion that the Jordan itself was a natural barrier of exclusion between them and the sanctuary, they built it on the west or Canaanite bank of the Jordan and not on the east.
The word rendered “borders” is noteworthy; it means circuits, arrondissements.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10, 12, 14 Banks. Hebrew Goliluth, which is (chap. xiii. 2, &c.)…
Banks. Hebrew Goliluth, which is (chap. xiii. 2, &c.) rendered Galilee, Galgal, "limits," &c. (Haydock) --- Chanaan, consequently on the western banks. Vatable, however, says that the eastern country went sometimes by this name, on account of the Amorrhites having dwelt in it. Josephus ([Antiquities?] v. 1.) and the Jews affirm, that the altar was built on that side; and it seems natural that these tribes would erect it in their own territories, for the benefit of their children. (Calmet) --- The effect would nevertheless have been equal, on which side soever it appeared, as the Jordan was not so broad but they might see over. (Haydock) --- Immensely. Hebrew, "a great altar to be seen," like those heaps which Bacchus and Alexander raised to perpetuate the memory of their victories. (Pliny, [Natural History?] vi. 16.)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10–11 THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY.…
THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
when they came unto the borders of Jordan, that are in the land of Canaan, the children of Reuben . . . built there an altar by Jordan--This altar was probably an immense pile of stones and earth. The generality of our translators supposes that it was reared on the banks of the Jordan, within the limits of Canaan proper. But a little closer examination seems to make the conclusion irresistible that its position was on the eastern side of the river, for these two reasons; first, because it is said (Jos 22:11) to have been built "over against," or in the sight of the land of Canaan--not within it; and secondly, because the declared motive of the trans-jordanic Israelites in erecting it was to prevent their brethren in Canaan ever saying, "in time to come, What have ye to do with the Lord God of Israel? For the Lord hath made Jordan a border between us and you," &c. [Jos 22:24-25]. Such a taunt would be obviously prevented or confuted by the two tribes and a half having on the eastern side of Jordan, within their own land, a facsimile of the altar at Shiloh, as a witness that they acknowledged the same God and practised the same rites of worship as the brethren in Canaan.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10, 12, 13, 14 THE ALTAR OF WITNESS AT THE JORDAN, Jos_22:10-34.
THE ALTAR OF WITNESS AT THE JORDAN, Jos_22:10-34.
10. By Jordan — Most commentators believe that the altar was on the western bank of the Jordan, because the language of the narrative is, when they came unto the borders of Jordan, that are in the land of Canaan. But in the next verse we read that the altar was built “over against the land of Canaan.” The purpose of the altar was to answer the taunting insinuation that they were aliens, by exhibiting within their own borders a facsimile of the altar at Shiloh as a proof of their Hebrew nationality and of their conformity to their brethren in religious worship. Josephus says, that the two and a half tribes “crossed the river and built an altar on the bank of the Jordan as a token of their affinity with those on the other side.” This altar, constructed by so large a body of men, was probably a vast heap of earth and stones.
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A great altar to see to — Conspicuously located, and huge in its dimensions. That this mound has not been found by any traveller is not strange, when we consider the almost total neglect of Eastern Palestine by all modern explorers; and, besides, this great altar may long ago have been destroyed.
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 On vv10–14 10. unto the borders of Jordan] More literally, the…
10. unto the borders of Jordan] More literally, the circles of the Jordan. Comp. Jos_13:2, “the borders (or circles) of the Philistines;” Joe_3:4, “all the coasts (or circles) or Palestine;” Mat_3:5; “the region round about Jordan.” The region indicated is a portion of what is now called the Ghor of the Jordan, the low tract or plain along the river, through which it flows. Wyclif renders it, “whanne thei weren comen to the mynde hyllis of Jordan.”
that are in the land of Canaan] That is on the west side of “the Ghor.” They desired to anticipate any assertion that the Jordan constituted in itself a barrier between them and their western brethren and the Sanctuary of God at Shiloh.
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a great altar to see to] i. e. an altar great to behold; so high and wide that it would be seen from a great distance. “An auter of mychilnes with out mesure,” Wyclif. The site of this interesting memorial has been lately discovered by the officers of the Survey of Palestine. It is an almost inaccessible mountain, except from the north, where the ascent is called Tal’at abn’Ayd = “the going up to Ed.” It projects like a white bastion towards the river, some twenty miles north of Jericho, and close to the line of march from Shiloh to Gilead, and on its summit are the remains of a huge monument of masonry, bearing traces of fire on its upper surface. It is mentioned in the Jewish Talmud under the name of Surtabeh, and is said to have been a beacon station.
Mentioned only once in the Bible, this altar, erected by the two and a half tribes on their return from Western Palestine as a “witness” that they too were co-heirs with their brethren on the other side of the river, had dropped entirely out of all hope of recovery. The place has now been found by Lieut. Conder, its name still existing, on the high peak known as Kurn Surtabeh, in the valley of the Jordan. Independently of the special interest attaching to the spot, this recovery illustrates remarkably the vitality of the old Biblical names. (Quarterly Statement, 1874, p. 241.)
to see to] = to behold. “Faire to see to, goodlie to behold.” Ad aspectum præclarus. Baret, Alvearie, s. v: “If such rank corne be once cut down with the syth … certain it is that the grain in the ear will be longer to see to, howbeit void and without any floure within it.” Holland’s Pliny, xviii. 17; Bible Word-Book, p. 425;
“Care and utmost shifts,
How to secure the lady from surprisal,
Brought to my mind a certain shepherd lad
Of small regard to see to.” Milton’s Comus, 618.
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 On vv10–13 (10) The borders of Jordan, that are in the…
(10) The borders of Jordan, that are in the land of Canaan.—As far as these words go, the site of the altar might be either east or west of Jordan; but it seems to be more probable that it was on the east bank. And thus the phrase above would be a reminder of the very thing the altar was intended to enforce, viz., the fact that both borders of Jordan are part of the promised land. But Kurn Surtabeth, twenty miles north of Jericho, on the west side of Jordan, has been thought to be the place.
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 On vv10–14 The borders of Jordan. Literally, the circles. (cf. notes…
The borders of Jordan. Literally, the circles. (cf. notes on Jos_13:2 Jos_18:17 Jos_20:7 Jos_21:32) Conder suggests downs, and it is most probable that the word refers to curved outlines, such as we frequently see in the hollows of our own chalk downs, or in any place where the strata do not yield easily to the action of water, and yet have been moulded by such action. That are in the land of Canaan. Again the intention is to lay stress upon the fact that the historian is still speaking of the country west of Canaan. A great altar to see to. Literally, an altar great to sight, i.e. , large and visible from a great distance. Bishop Horsley, however, would render a great altar in appearance, supposing that what is meant is that it only looked like an altar, and was not intended to be used as one. One of the most valuable results of the Palestine exploration movement has been the discovery of the site of this altar, which seems probable, in spite of Lieutenant Conder"s abandonment of the theory in his "Tent Work in Palestine," 2:53. The reasons for the identification are as follows. The altar must be near one of the fords of Jordan. It must be on this side of Jordan (see note on vers. 24, 25). It must be in a conspicuous position, as we have just seen. Now Kurn Sartabeh or Surtubeh, (see note Jos_3:16) visible from a great distance on all sides, from Ebal, from near Gennesaret, thirty miles off, from the Dead Sea, from the eastern high lands, and from the Judaean watershed (see Quarterly Paper of the Palestine Exploration Fund, Oct. 1874), fulfils all these conditions. Dr. Hutchinson replies (Quarterly Paper, Jan. 1876) that the altar is stated by Josephus to have been on the east side of Jordan, and that it was improbable that the two and a half tribes would have erected the altar on the cis-Jordanic territory, or so near to Shiloh, because Ephraim would have resented this. Moreover, the words, "a great altar to be seen," would imply that it was to be visible from a long distance, so that the two tribes and a half might see it from their side of Jordan. It must be confessed that the evidence for the identification is but slight, but so also are the arguments against it. For
(1) Josephus is not infallible, and the Hebrew text seems to assert the very opposite of what he says. And
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(2) the other tribes did resent the erection of the altar. Lieutenant Conder now admits that it is possible that the words stating that the tribes crossed "by the passage of the children of Israel "(ver. 11, but see note there) leads to the idea that the ford by Jericho is meant, and not the Damieh ford by Kurn Sartabeh. See, however, the translation given below. The fact that the Arabs call the place the ascent of the father of Ayd, which has a close resemblance to the Hebrew word Ed, "witness," does not appear conclusive, though it lends some degree of probability to the theory. On the other hand, it might be contended that if the Reubenites and Gadites had not erected the altar on their own territory, it would not have excited the wrath of the remaining tribes. But as the best authorities are content to leave the matter uncertain, it must be left uncertain here.
HOMILIES BY W.F. ADENEY Vers. 10-34. Misunderstandings among good people.
Bitter contention often arises from simple misunderstanding. The Israelites were on the verge of a civil war as a result of a simple mistake of judgment. Much unhappiness might be avoided if the lessons of this incident were well considered by Christian people.
I CONSIDER THE INCIDENT IN RELATION TO THE TRANSJORDANIC TRIBES. They erected an altar of witness which was supposed by their brethren to be an altar of sacrifice, a rival to the altar at Shiloh, a mark of national secession and religious schism.
(1) We should be careful to avoid the appearance of evil. These tribes had voluntarily chosen a position of isolation. They were now acting in a way which exposed their conduct to suspicion. It is our duty to prevent the misinterpretation of our conduct when possible
(a) lest quarrels be engendered;
(b) lest the name of God be dishonoured;
(c) lest the weak be hindered.
(2) We must expect sometimes to be misunderstood. There are persons who are always ready to give an evil interpretation to ambiguous actions. We must not refrain from doing right for fear of being misjudged. False judgment is a trial to be endured with patience and accepted as a means of discipline to humble us and drive us to the sympathy of God. (1Co_4:3)
(3) A refuge from the misunderstanding of men may be found in the knowledge and sympathy of God. The suspected tribes appeal to the "Lord God of gods," who knows everything. When men misjudge, God sees the truth. It is better to be blamed by all the world and approved by god, than to win the world"s approval at the expense of God"s disapproval.
(4) We should explain our conduct when it is questioned by those in whose good opinion we are interested. The trans-Jordanic tribes made a full explanation of their motives in building the altar. The pride which disdains an explanation is
(a) foolish, for it injures ourselves;
(b) unjust, for it allows the world to suffer for a false impression; and
(c) ungenerous, since our brethren have a right to expect us to justify our conduct when this is possible.
II CONSIDER THE INCIDENT IN RELATION TO THE TEN TRIBES. These tribes were hasty in judgment, but wise in conduct.
(1) Zeal for God"s honour is always commendable. Phinehas and his friends feared dishonour to the name of God. It is well to be jealous for God"s truth rather than for our private interest.
(2) We should be cautious of passing an adverse judgment on others. Phinehas was too hasty. Many are too ready to form an unfavourable opinion of the conduct of others. Charity should incline us to view this in the best light. (1Co_13:7)
(3) Contentions often spring from mistakes. It is so in the wars of nations, in ecclesiastical differences, in personal quarrels.
(4) It is our duty to inquire well into the grounds of a quarrel before taking an active part on either side. The Israelites sent a deputation to their brethren. It is unjust to decide and act on the uncertain information of mere rumours. Before saying anything ill of a person we should endeavour to see the accused himself, and hear his explanation.
(5) We should frankly recognise our errors of judgment. The Israelites admitted their mistake. It is mean and unchristian to hold to a mistaken judgment from feelings of pride. The Christian should always work for peace. W.F.A. (Mat_5:9)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v10 The Building of the Altar and the Investigation Following
The Building of the Altar and the Investigation Following
v. 10. And when they came unto the borders of Jordan that are in the land of Canaan, the regions of Jordan, the valley proper of Jordan, in this case probably the eastern side, as the context seems to indicate, the children of Reuben and the children of Gad and the half tribe of Manasseh built there an altar by Jordan, on the very boundary line of their possession, a great altar to see to, great-looking, great in appearance, great as compared with other altars.
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v. 11. And the children of Israel, the ten western tribes, heard say, Behold, the children of Reuben and the children of Gad and the half tribe of Manasseh have built an altar over against the land of Canaan, in the borders, circles, regions, of Jordan, at the passage of the children of Israel, in the land opposite the sons of Israel.
v. 12. And when the children of Israel heard of it, the whole congregation of the children of Israel, all the able-bodied men, gathered themselves together at Shiloh to go up to war against them, for they took the erection of this altar as an evidence of apostasy, as a transgression of God’s precept concerning the unity of the altar of burnt offering, Lev 17:8-9; Deu 12:4-14, and therefore prepared to carry out His command of extermination upon the apostate tribes, Deuteronomy 13.
v. 13. And the children of Israel sent unto the children of Reuben and to the children of Gad and to the half tribe of Manasseh, as the ordinance of Jehovah provided, Deu 13:14, into the land of Gilead, the general designation of the land east of Jordan, Phinehas, the son of Eleazar, the priest, who had once before distinguished himself by his zeal for the Lord,
v. 14. and with him ten princes, heads of father-houses, of each chief house a prince throughout all the tribes of Israel, that rank at least the men selected had to hold; and each one was an head of the house of their fathers among the thousands of Israel.
v. 15. And they came unto the children of Reuben and to the children of Gad and to the half tribe of Manasseh, unto the land of Gilead, and they spake with them, saying, Phinehas probably acting as the spokesman:
v. 16. Thus saith the whole congregation of the Lord, What trespass is this that ye have committed against the God of Israel, in open rebellion against Jehovah, to turn away this day from following the Lord, by an act of faithlessness and disloyalty, in that ye have builded you an altar, that ye might rebel this day against the Lord? Even though the language may be considered strong, the zeal which prompted it was, at any rate, praiseworthy, since the altar, although not built for a place of sacrifice, yet might easily be perverted to that use, and lead the whole people into the sin of idolatry. At all events, the two and one half tribes ought not to have undertaken the building of this altar without first consulting with Joshua or with the high priest.
v. 17. Is the iniquity of Peor, when the Midianite women seduced the men of Israel to adultery and idolatry, too little for us, from which we are not cleansed until this day, for it seems that many Israelites in their hearts were still idolaters, lacking only the courage to show their preference openly, although there was a plague in the congregation of the Lord, consuming a total of 24,000 people,
v. 18. but that ye must turn away this day from following the Lord? And it will be, seeing ye rebel today against the Lord, that tomorrow He will be wroth with the whole congregation of Israel, for Jehovah would hold all the tribes responsible for the defection of those east of Jordan.
v. 19. Notwithstanding, and indeed, if the land of your possession be unclean, making it necessary for them to have an altar for the expiation of sins in their immediate neighborhood, then pass ye over unto the land of the possession of the Lord, Canaan proper, west of Jordan, wherein the Lord’s Tabernacle dwelleth, and take possession among us; but rebel not against the Lord, nor rebel against us, in building you an altar beside the altar of the Lord, our God, who had commanded that the altar of the Tabernacle should be the only one erected for His worship and would seriously punish the erection of any altar to another god.
v. 20. Did not Achan, the son of Zerah, commit a trespass in the accursed thing, in taking of spoil devoted to Jehovah, Jos 7:1-5, and wrath fell on all the congregation of Israel? And that man perished not alone in his iniquity, since not only his children were involved, but also, through the unfortunate attack on Ai, the entire congregation. Thus did the ten tribes voice their zeal for Jehovah through their delegates.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12, 13 the Jordan
the Jordan
This was a short name for the Jordan River.
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at the front of the land of Canaan
The Israelite tribes who lived across the Jordan River would enter Canaan at the place where they built the altar. This place is spoken of as if it was the "front" or "entrance" to Canaan where the other tribes lived. AT: "at the entrance to the land of Canaan" (See: Metaphor)
Geliloth
name of a city (See: How to Translate Names)
translationWords
Jordan River
Canaan
altar
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10–13 22:10-20 Reuben, Gad, and the half-tribe of Manasseh built…
22:10-20 Reuben, Gad, and the half-tribe of Manasseh built their own altar, triggering a confrontation with the rest of Israel.
22:10 to a place called Geliloth: It is reasonable to presume that Geliloth and the altar were on the west bank of the Jordan.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.