They buried him in the border of his inheritance in Timnathserah, which is in the hill country of Ephraim, on the north of the mountain of Gaash. Israel served Yahweh all the days of Joshua, and all the days of the elders who outlived Joshua, and had known all the work of Yahweh, that he had worked for Israel. They buried the bones of Joseph, which the children of Israel brought up out of Egypt, in Shechem, in the parcel of ground which Jacob bought from the sons of Hamor the father of Shechem for a hundred pieces of silver. They became the inheritance of the children of Joseph.
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Joshua 24:30-32 sits inside this longer paragraph.
After these things, Joshua the son of Nun, the servant of Yahweh, died, being one hundred ten years old. They buried him in the border of his inheritance in Timnathserah, which is in the hill country of Ephraim, on the north of the mountain of Gaash. Israel served Yahweh all the days of Joshua, and all the days of the elders who outlived Joshua, and had known all the work of Yahweh, that he had worked for Israel. They buried the bones of Joseph, which the children of Israel brought up out of Egypt, in Shechem, in the parcel of ground which Jacob bought from the sons of Hamor the father of Shechem for a hundred pieces of silver. They became the inheritance of the children of Joseph. Eleazar the son of Aaron died. They buried him in the hill of Phinehas his son, which was given him in the hill country of Ephraim.
Parallel Translations
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They buried him in the border of his inheritance in Timnathserah, which is in the hill country of Ephraim, on the north of the mountain of Gaash.
Israel served Yahweh all the days of Joshua, and all the days of the elders who outlived Joshua, and had known all the work of Yahweh, that he had worked for Israel.
They buried the bones of Joseph, which the children of Israel brought up out of Egypt, in Shechem, in the parcel of ground which Jacob bought from the sons of Hamor the father of Shechem for a hundred pieces of silver. They became the inheritance of the children of Joseph.
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And they buried him in the border of his inheritance in Timnath-serah, which is in mount Ephraim, on the north side of the hill of Gaash.
And Israel served the LORD all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the LORD, that he had done for Israel.
And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheritance of the children of Joseph.
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And they buried him in the border of his inheritance in Timnath-serah, which is in the hill-country of Ephraim, on the north of the mountain of Gaash.
And Israel served the LORD all the days of Joshua, and all the days of the elders that outlived Joshua, and had known all the work of the LORD, that He had wrought for Israel.
And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in the parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for a hundred pieces of money; and they became the inheritance of the children of Joseph.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (19)
- Genesis 50:25 (v32) Joseph took an oath from the children of Israel, saying, “God will surely visit you, and you shall carry up my bones from here.”
- Genesis 33:19 (v32) He bought the parcel of ground where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for one hundred pieces…
- Joshua 19:50 (v30) According to Yahweh’s commandment, they gave him the city which he asked, even Timnathserah in the hill country of Ephraim; and he built…
- Exodus 13:19 (v32) Moses took the bones of Joseph with him, for he had made the children of Israel swear, saying, “God will surely visit you, and you shall…
- Judges 2:7 (v31) The people served Yahweh all the days of Joshua, and all the days of the elders who outlived Joshua, who had seen all the great work of…
Show all 19 cross-references
- Deuteronomy 31:13 (v31) and that their children, who have not known, may hear and learn to fear Yahweh your God, as long as you live in the land where you go over…
- Acts 7:16 (v32) and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the children of Hamor of Shechem.
- Genesis 48:22 (v32) Moreover I have given to you one portion above your brothers, which I took out of the hand of the Amorite with my sword and with my bow.”
- Deuteronomy 11:2 (v31) Know this day—for I don’t speak with your children who have not known, and who have not seen the chastisement of Yahweh your God, his…
- Deuteronomy 31:29 (v31) For I know that after my death you will utterly corrupt yourselves, and turn away from the way which I have commanded you; and evil will…
- John 4:5 (v32) So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph.
- Hebrews 11:22 (v32) By faith, Joseph, when his end was near, made mention of the departure of the children of Israel, and gave instructions concerning his…
- Deuteronomy 11:7 (v31) but your eyes have seen all of Yahweh’s great work which he did.
- Judges 2:9 (v30) They buried him in the border of his inheritance in Timnath Heres, in the hill country of Ephraim, on the north of the mountain of Gaash.
- 2 Samuel 23:30 (v30) Benaiah a Pirathonite, Hiddai of the brooks of Gaash.
- 2 Chronicles 24:2 (v31) Joash did that which was right in Yahweh’s eyes all the days of Jehoiada the priest.
- 2 Chronicles 24:17-18 (v31) Now after the death of Jehoiada, the princes of Judah came, and bowed down to the king. Then the king listened to them. They abandoned the…
- Acts 20:29 (v31) For I know that after my departure, vicious wolves will enter in among you, not sparing the flock.
- Philippians 2:12 (v31) So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
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John Calvin 1540 · Public Domain On v32 32. And the bones of Joseph, etc The time…
32. And the bones of Joseph, etc The time when the bones of Joseph were buried is not mentioned; but it is easy to infer that the Israelites had performed this duty after they obtained a peaceful habitation in the city of Shechem. For although he had not designated a particular place for a sepulchre, they thought it a mark of respect to deposit his bones in the field which Jacob had purchased. It may be, however, that this is expressed as a censure on the sluggishness of the people, to which it was owing, that Joseph could not be buried with Abraham, that locality being still in the power of the enemy. Stephen (Acts 7) mentions the bones of the twelve patriarchs, and it is not impossible that the other tribes, from feelings of emulation, gathered together the ashes of their progenitors. It is there said that the field was purchased by Abraham; but obviously an error in the name has crept in. With regard to sepulture, we must hold in general, that the very frequent mention of it in Scripture is owing to its being a symbol of the future Resurrection.
END OF THE COMMENTARY ON THE BOOK OF JOSHUA.
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 v31 Such are the people commonly as their rulers are.
Such are the people commonly as their rulers are.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv30–32 Jos 24:30 And they buried him in the border…
Jos 24:30 And they buried him in the border of his inheritance in Timnathserah, which [is] in mount Ephraim, on the north side of the hill of Gaash.
Ver. 30. In Timnathserah.] {See Trapp on "Jos 19:50"}
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 v32 In Shechem; not in the city of Shechem, but…
In Shechem; not in the city of Shechem, but in a field near and belonging to it, as appears from the following words, and from Gen 33:18, and from the ancient custom of the Israelites to have their burying-places without cities, in fields or gardens.
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 vv30–32 And the children of Israel served the Lord all…
And the children of Israel served the Lord all the days of Joshua,.... Without going into idolatrous practices:
and all the days of the elders that overlived Joshua; that lived a few years longer than he; some of them that came young out of Egypt, and were now elderly men; and some of them doubtless were of the court of the seventy elders; these could not overlive Joshua a great many years, for, in the times of Chushanrishathaim, Israel fell into idolatry, Jdg 2:6,
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and which had known all the works of the Lord, that he had done for Israel; in Egypt, at the Red sea, in the wilderness, as well as since their coming into the land of Canaan.
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 v32 The bones of Joseph - Joseph died two hundred…
The bones of Joseph - Joseph died two hundred years before in Egypt, but gave commandment concerning his bones, that they should not rest in a grave, 'till Israel rested in the land of promise. Now therefore they were deposited in that piece of ground, which his father gave him near Shechem. One reason why Joshua called all Israel to Shechem, might be to attend Joseph's bones to the grave. So that he now delivered as it were both Joseph's funeral sermon, and his own farewell sermon. And if it was in the last year of his life, the occasion might well remind him, of his own death now at hand. For he was just of the same age with his illustrious ancestor, who died being one hundred and ten years old, Gen. i, 26.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv30–32 Verse 30. And they buried him - in Timnath-serah]…
Verse 30. And they buried him - in Timnath-serah] This was his own inheritance, as we have seen Jos 19:50. The Septuagint add here, "And they put with him there, in the tomb in which they buried him, the knives of stone with which he circumcised the children of Israel in Gilgal, according as the Lord commanded when he brought them out of Egypt; and there they are till this day." St. Augustine quotes the same passage in his thirtieth question on the book of Joshua, which, in all probability, he took from some copy of the Septuagint. It is very strange that there is no account of any public mourning for the death of this eminent general; probably, as he was buried in his own inheritance, he had forbidden all funeral pomp, and it is likely was privately interred.
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 v32 Jos 24:32. The bones of Joseph — Joseph died…
Jos 24:32. The bones of Joseph — Joseph died two hundred years before in Egypt, but gave commandment concerning his bones, that they should not rest in a grave till Israel rested in the land of promise. Now, therefore, they were deposited in that piece of ground which his father gave him near Shechem. One reason why Joshua called all Israel to Shechem, might be to attend Joseph’s bones to the grave. So that he now delivered, as it were, both Joseph’s funeral sermon, and his own farewell sermon. And if it was in the last year of his life, the occasion might well remind him of his own death now at hand. For he was just of the same age with his illustrious ancestor, who died, being one hundred and ten years old, Gen 50:26.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv30–32 Thamnathsare. Judges ii. 9. The last word is written…
Thamnathsare. Judges ii. 9. The last word is written hares (eros) the first and last letters being transposed in one of these places. It may probably be in this verse, as we read of Mount Hares, Judges i. 35. Kennicott rather thinks that Sare is the proper reading, as it is found in the Syriac, Arabic, and Vulgate versions of the Book of Judges. He observes, that if we were to read in an English historian that the renowned Marlborough was buried at Blenheim, near Woodstock, and a few pages after that his remains were interred "at Blenmein, &c., we should naturally conclude that two letters had exchanged their places. And may we not allow the same in this part of the sacred history, as it is universally printed" in Hebrew? (Dis. i.) Some, however, maintain that Thamnath hares was so called, on account of "the image of the sun" being placed in the tomb of Josue, along with the knives of stone used by him in circumcision, which last the Septuagint and St. Augustine (q. 30,) admit. But these must be reckoned among the Jewish or Oriental fables, (Calmet) though it is not improbable but the circumcising knives might be thus preserved, as a monument of the covenant made with the Israelites. (Haydock) --- Gaas. This was another name for Mount Sare, or Hares, a part of Mount Ephraim; where St. Jerome tells us St. Paula visited the tomb of Josue. It was shewn near Thamna in the days of Eusebius. (Calmet) --- No mention is made of mourning, as for Moses, &c., to insinuate that under the law the saints descended into limbo, but are admitted into paradise under the gospel. (St. Jerome, mans. 34.) (Worthington)
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 vv31–32 Israel served the Lord all the days of Joshua--The…
Israel served the Lord all the days of Joshua--The high and commanding character of this eminent leader had given so decided a tone to the sentiments and manners of his contemporaries and the memory of his fervent piety and many virtues continued so vividly impressed on the memories of the people, that the sacred historian has recorded it to his immortal honor. "Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv30–32 30. And they buried him in the border of…
30. And they buried him in the border of his inheritance in Timnath-serah] For the probable site of this spot, see above, Jos_19:50. A photograph brought out by the “Palestine Exploration Committee” gives a representation of the tomb of Joshua. “It is certainly the most striking monument in the country,” says Lieut. Conder, “and strongly recommends itself to the mind as an authentic site.” The tomb is a square chamber, with five excavations in three of its sides, the central one forming a passage leading into a second chamber beyond. A great number of lamp-niches cover the walls of the porch—upwards of 200—arranged in vertical rows. A single cavity with a niche for a lamp may be identified, it is thought, with the resting-place of the warrior-chief of Israel.
the hill of Gaash] This mountain is also mentioned in Jdg_2:9; 2Sa_23:30; 1Ch_11:32. The Alexandrine and Arabic versions have appended to Jos_24:30 the traditionary legend that the knives of stone, with which Joshua performed the rite of circumcision at Gilgal, were buried with him.
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 v31 (31) Israel served the Lord all the days of…
(31) Israel served the Lord all the days of Joshua, and . . . of the elders that overlived Joshua.—It cannot surprise us that the personal influence of the man and of the events of his day was so difficult to efface. There was a primitive Church in Canaan as well as in the Roman Empire. The short duration of the one seems to have an analogy in the case of the other.
(32) The bones of Joseph, and also of his brethren, as appears by Act_7:16. The precedent set by Joseph is exceedingly likely to have been followed.
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And it became the inheritance of the children of Joseph.—It may be that this fact helped to fix the position of Ephraim and Manasseh in the centre of the country.
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 vv30–32 In the border of his inheritance in Timnath-Serah. Rather,…
In the border of his inheritance in Timnath-Serah. Rather, perhaps, within the border. For Timnath-Serah, see note on Jos_19:50. The burial-place of Joshua has been supposed to be identified by the Palestine Exploration Committee. Lieutenant Conder describes what he saw at Tibneh. Amid a number of tombs he found one evidently, from more than 200 lamp niches on the walls of the porch, the sepulchre of a man of distinction. The simple character of the ornamentation, he thinks, and the entire absence of it in the interior of the tomb itself, not only suggest an early date, but are in harmony with the character of the simple yet noble-minded warrior, whose tomb it is supposed to be (see Quart. Paper, oct. 1873). In later papers, however (see Oct. 1877, and Jan. 1878), Lieutenant Conder abandons Tibneh for Kerr Haris, on the ground that Jewish tradition, usually found to be correct, is in its favour. And more mature reflection has induced him to modify his former opinion as to the early date of the tombs. Until these researches commenced, the situation of the hill Gaash was unknown, though it is mentioned in 2Sa_23:30 ("the brooks" or "valleys of Gaash"), and 1Ch_11:32. Nothing in these places serves to identify it. This passage is copied, with a few minute verbal discrepancies, into the Book of Judges, (Jos_2:6-9) a strong ground, according to all ordinary haws of literary criticism, for concluding that the latter book was written after the former. This is the chain of evidence by which the authenticity of the historical books of the Scriptures is established, not, of course, beyond the reach of cavil or dispute, but to the satisfaction of practical men. The LXX as well as the Arabic translators have added here the following words: "There they placed with him in the sepulchre, in which they buried him there, the stone knives with which he circumcised the children of Israel in Gilgal, when he led them out from Egypt, as the Lord commanded, and they are there unto this day." This passage is not found in the Hebrew. And as the Arabic and the LXX do not altogether agree, the probability seems to be that some apocryphal legend was inserted here at a very early date.
Vers. 30, 32, 33. Three graves.
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Such is the story of life. The end of it is always in some sepulchre. "They buried Joshua." "They buried the bones of Joseph." "They buried Eleazer." So the land is taken in possession. Every grave becoming a stronger link, binding the people to each other and to the land God gave them. Look at these graves. And observe
I EVERY LIFE AT LAST FINDS A GRAVE. However strong the frame and long the conflict, at last the priest must lay down the censer, the statesman resign command, the warrior retire from fields of strife. Immortality is not for earthly surroundings, nor for the imperfect spirit and body we have here. If we are to live forever it must be somewhere where character is perfect, and a frame suited for a perfect spirit is enjoyed. It is well that an existence so faulty is so brief. Out of Eden it is better that we should be out of reach of any tree of life that can give earthly immortality. The average life is long enough for the average power of enjoying it. And it is well that it should be "rounded off by sleep." This destiny is too much overlooked. It may be so contemplated as only to injure us. When we anticipate it with dread, without the light of God"s smile upon it or of His home beyond it, when it only shrivels up the warmth and energy of life, then its influence is harmful. But it need not have any such influence. If we remember that God is love and death a Divine institution, we shall feel that there must be some service rendered by even death; and this feeling destroying the dread of it, we shall then be in a condition to profit by its helpful influence. Amongst many wholesome influences these may be noted:
(1) It should correct the folly that wastes life. Some make two mistakes. They treat time as if it were eternity, and eternity as if it were time. And this mistake produces a purposeless existence that turns life to no account. The thought of death should wake those wasteful of life. It reminds us that the day of life has its task, that there is a serious account to be rendered of how we spent it. It says, "Awake thou that sleepest, and arise from the dead." It bids us live while we live, and work while it is called day.
(2) It comforts the heavy laden. Life has many burdens. Duty is often a heavy load. Regrets, cares, sorrows make between them a burden of huge dimensions. God"s saints, though they take more peacefully what is sent them, are not insensible to its troubles. On the contrary, "many are the afflictions of the righteous." Death comes when the burden is too heavy, and whispers, "It is not for long." "The light affliction is but for a moment." The glory is eternal.
"Brief life is here our portion, Brief sorrow, short-lived care, The life that knows no ending, The tearless life is there.
How many would have fainted utterly but for the thought, that trials were only mortal. If to some death had seemed a great foe, to many others it has seemed the
"Kind umpire of men"s miseries, Which, with sweet enlargement, does dismiss us hence.
If it is a great consoler of the suffering, observe further
(3) it gives zest to every activity of life. How vapid would life become if death were not the lot of men! How dull the activity which had eternity for its work! How poor the low delight would become if anything fixed forever the conditions which for the moment are sufficient to produce it. But a brief life, ever changing, with no time to waste, gives keenness and zest and joy to all our existence. And lastly, it makes us look for immortality. It raises the eye above. The other world is lighted by those who, dying, enter it. The thought of our own impending death makes us desire some "everlasting habitation" when the stewardship here is ended. So mortality protects immortality, keeps it from being forgotten, undervalued, or endangered. And, like some schoolmaster whose harshness yet helps the learning of some lesson, so death is the great instructor and preparer for the life beyond. Lament not Joshua, or Joseph, or Eleazer. Death is mercy to all such. It is not a calamity, it is the sleep God gives His beloved. If it is well to remember that all life comes to a grave, it is still more important to remember
II THAT NEITHER LIFE NOR USEFULNESS END THERE.
(1) Life does not end there. Who could imagine that that grave at Timnathserah was the end of Joshua? When ripest and fittest for high employment, to what purpose would have been "the waste of such ointment"? "God gathers up fragments that nothing may be lost;" would He waste such a splendid aggregate of saintly forces? Men could not believe it. Jacob spoke of his approaching death as a being gathered to his people," as if his great ancestors were all above waiting to welcome him. What nature has whispered to the hearts of all men the Saviour has revealed more clearly. He has abolished death." And now we rejoice to believe life does not end, but only takes a new departure from the grave. Death in the ease of all God"s saints is only the fulfilment of the Saviours promise, "I will come again and receive you unto Myself." If life does not end with the grave, observe
(2) usefulness does not end with it. There is something touching in these earliest graves of Israel Machpelah, Shechem, Timnath, Mount Ephraim. Such graves were thrones, on each of which a great spirit sat and ruled, teaching spirituality, truth, courage, communion with God. The very graves consecrated the land. As of the great cathedral of Florence the poet sang:
"In Santa Croce"s holy precincts lie Ashes which make it holier. Dust which is Even in itself an immortality;
So we feel these graves were a leavening consecration which made Palestine indeed a holy land. England is rich in graves. Its soil is rich with the dust of the great and good.
"Half the soil has trod the rest In poets, heroes, martyrs, sages.
What impulses of courage, of philanthropy, and consecration have come from the graves of Bruce, of Howard, of the Wesleys: of a multitude that none can number? If we have the Divine life within us, death cannot end our usefulness. On the contrary, its touch canonises. Death makes the neglected counsel the revered oracle; and the neglected example the pattern on the mount; and the despised creed the life giving truth. "Except a corn of wheat fall into the ground and die it abides alone; but if it die, it bringeth forth much fruit." Death robs us of rulership over a few things only to give us rulership over many things. Let us live so that, like these, our graves may brighten and bless the land of our burial. G.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v31 prolonged their days after.
overlived
prolonged their days after.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv31–32 all of Joshua's days
all of Joshua's days
This is an idiom that refers to Joshua's entire life. (See: Idiom)
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outlived Joshua
"lived longer than Joshua"
translationWords
Israel
worship
Yahweh
Joshua
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 vv30–32 24:30 Timnath-serah: See 19:49-51.
24:30 Timnath-serah: See 19:49-51.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.