2 Joshua said to all the people, “Yahweh, the God of Israel, says, ‘Your fathers lived of old time beyond the River, even Terah, the father of Abraham, and the father of Nahor. They served other gods.
3 I took your father Abraham from beyond the River, and led him throughout all the land of Canaan, and multiplied his offspring, and gave him Isaac.
4 I gave to Isaac Jacob and Esau: and I gave to Esau Mount Seir, to possess it. Jacob and his children went down into Egypt.
5 “‘I sent Moses and Aaron, and I plagued Egypt, according to that which I did among them: and afterward I brought you out.
6 I brought your fathers out of Egypt: and you came to the sea. The Egyptians pursued your fathers with chariots and with horsemen to the Red Sea.
7 When they cried out to Yahweh, he put darkness between you and the Egyptians, and brought the sea on them, and covered them; and your eyes saw what I did in Egypt. You lived in the wilderness many days.
8 “‘I brought you into the land of the Amorites, that lived beyond the Jordan. They fought with you, and I gave them into your hand. You possessed their land, and I destroyed them from before you.
9 Then Balak the son of Zippor, king of Moab, arose and fought against Israel. He sent and called Balaam the son of Beor to curse you,
10 but I would not listen to Balaam; therefore he blessed you still. So I delivered you out of his hand.
11 “‘You went over the Jordan, and came to Jericho. The men of Jericho fought against you, the Amorite, the Perizzite, the Canaanite, the Hittite, the Girgashite, the Hivite, and the Jebusite; and I delivered them into your hand.
12 I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites; not with your sword, nor with your bow.
13 I gave you a land on which you had not labored, and cities which you didn’t build, and you live in them. You eat of vineyards and olive groves which you didn’t plant.’
14 “Now therefore fear Yahweh, and serve him in sincerity and in truth. Put away the gods which your fathers served beyond the River, in Egypt; and serve Yahweh.
15 If it seems evil to you to serve Yahweh, choose today whom you will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land you dwell; but as for me and my house, we will serve Yahweh.”
16 The people answered, “Far be it from us that we should forsake Yahweh, to serve other gods;
17 for it is Yahweh our God who brought us and our fathers up out of the land of Egypt, from the house of bondage, and who did those great signs in our sight, and preserved us in all the way in which we went, and among all the peoples through the middle of whom we passed.
18 Yahweh drove out from before us all the peoples, even the Amorites who lived in the land. Therefore we also will serve Yahweh; for he is our God.”
19 Joshua said to the people, “You can’t serve Yahweh, for he is a holy God. He is a jealous God. He will not forgive your disobedience nor your sins.
20 If you forsake Yahweh, and serve foreign gods, then he will turn and do you evil, and consume you, after he has done you good.”
21 The people said to Joshua, “No, but we will serve Yahweh.”
22 Joshua said to the people, “You are witnesses against yourselves that you have chosen Yahweh yourselves, to serve him.” They said, “We are witnesses.”
23 “Now therefore put away the foreign gods which are among you, and incline your heart to Yahweh, the God of Israel.”
24 The people said to Joshua, “We will serve Yahweh our God, and we will listen to his voice.”
25 So Joshua made a covenant with the people that day, and made for them a statute and an ordinance in Shechem.
26 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 sanctuary of Yahweh.
27 Joshua said to all the people, “Behold, this stone shall be a witness against us, for it has heard all Yahweh’s words which he spoke to us. It shall be therefore a witness against you, lest you deny your God.”
28 So Joshua sent the people away, each to his own inheritance.
29 After these things, Joshua the son of Nun, the servant of Yahweh, died, being one hundred ten years old.
30 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.
31 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.
32 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.
33 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.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Joshua 24:29–33So Joshua, when he had thus discoursed to them, died, having lived a hundred and ten years; forty of which he lived with Moses, in order to learn what might be for his advantage afterwards. He also became their commander after his death for twenty-five years. He was a man that wanted not wisdom nor eloquence to declare his intentions to the people, but very eminent on both accounts. He was of great courage and magnanimity in action and in dangers, and very sagacious in procuring the peace of the people, and of great virtue at all proper seasons. He was buried in the city of Timnab, of the tribe of Ephraim About the same time died Eleazar the high priest, leaving the high priesthood to his son Phineas.
So Joshua, when he had thus discoursed to them, died, having lived a hundred and ten years; forty of which he lived with Moses, in order to learn what might be for his advantage afterwards. He also became their commander after his death for twenty-five years. He was a man that wanted not wisdom nor eloquence to declare his intentions to the people, but very eminent on both accounts. He was of great courage and magnanimity in action and in dangers, and very sagacious in procuring the peace of the people, and of great virtue at all proper seasons. He was buried in the city of Timnab, of the tribe of Ephraim About the same time died Eleazar the high priest, leaving the high priesthood to his son Phineas.
Josephus, Antiquities of the Jews, Antiquities 5.1.29; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Joshua 24:15–19It seems here as if Joshua were paying little regard to what becomes an honest and right-hearted leader. … by giving them the option to serve God or not, just as they choose, he loosens the reins, and gives them license to rush audaciously into sin. What follows is still more absurd, when he tells them that they cannot serve the Lord, as if he were actually desirous of set purpose to impel them to shake off the yoke. But there is no doubt that his tongue was guided by the inspiration of the Spirit, in stirring up and disclosing their feelings. For when the Lord brings men under his authority, they are usually willing enough to profess zeal for piety, though they instantly fall away from it. Thus they build without a foundation. This happens because they neither distrust their own weakness so much as they ought, nor consider how difficult it is to bind themselves wholly to the Lord. … Not without cause, therefore, does he give them freedom of choice, that they may not afterwards pretend to have been under compulsion, when they bound themselves by their own consent.
It seems here as if Joshua were paying little regard to what becomes an honest and right-hearted leader. … by giving them the option to serve God or not, just as they choose, he loosens the reins, and gives them license to rush audaciously into sin. What follows is still more absurd, when he tells them that they cannot serve the Lord, as if he were actually desirous of set purpose to impel them to shake off the yoke. But there is no doubt that his tongue was guided by the inspiration of the Spirit, in stirring up and disclosing their feelings. For when the Lord brings men under his authority, they are usually willing enough to profess zeal for piety, though they instantly fall away from it. Thus they build without a foundation. This happens because they neither distrust their own weakness so much as they ought, nor consider how difficult it is to bind themselves wholly to the Lord. … Not without cause, therefore, does he give them freedom of choice, that they may not afterwards pretend to have been under compulsion, when they bound themselves by their own consent.
John Calvin, Commentaries, on 24:15; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Joshua 24:15he here puts them to their choice, not as if it were antecedently indifferent whether they served God or nor, or as if they were at liberty to refuse his service, but because it would have a great influence upon their perseverance in religion if they embraced it with the reason of men and with the resolution of men. … He directs their choice in this matter by an open declaration of his own resolutions: "But as for me and my house, whatever you do, we will serve the Lord, and I hope you will all be of the same mind." … For his house, that is, his family, his children and servants, such as were immediately under his eye and care, his inspection and influence. … "Not my house, without me." He would not engage them to that work which he would not set his own hand to. … "Not I, without my house." … "First I, and then my house." … Those that are bound for heaven must be willing to swim against the stream, and must not do as the most do, but as the best do.
he here puts them to their choice, not as if it were antecedently indifferent whether they served God or nor, or as if they were at liberty to refuse his service, but because it would have a great influence upon their perseverance in religion if they embraced it with the reason of men and with the resolution of men. … He directs their choice in this matter by an open declaration of his own resolutions: "But as for me and my house, whatever you do, we will serve the Lord, and I hope you will all be of the same mind." … For his house, that is, his family, his children and servants, such as were immediately under his eye and care, his inspection and influence. … "Not my house, without me." He would not engage them to that work which he would not set his own hand to. … "Not I, without my house." … "First I, and then my house." … Those that are bound for heaven must be willing to swim against the stream, and must not do as the most do, but as the best do.
Matthew Henry, Commentary on the Whole Bible, on 24:15–28; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Joshua 24:29–32This book, which began with triumphs, here ends with funerals, by which all the glory of man is stained. … The burial of Joseph, Jos 24:32. He died about 200 years before in Egypt, but gave commandment concerning his bones, that they should not rest in their grave until Israel had rest in the land of promise … Probably it was upon this occasion that Joshua called for all Israel to meet him at Shechem (v. 1), to attend Joseph's coffin to the grave there, so that the sermon in this chapter served both for Joseph's funeral sermon and his own farewell sermon … The death and burial of Joshua, Jos 24:29, Jos 24:30. … He is here called the servant of the Lord, the same title that was given to Moses (Jos 1:1) when mention was made of his death; for, though Joshua was in many respects inferior to Moses, yet in this he was equal to him, that, according as his work was, he approved himself a diligent and faithful servant of God.
This book, which began with triumphs, here ends with funerals, by which all the glory of man is stained. … The burial of Joseph, Jos 24:32. He died about 200 years before in Egypt, but gave commandment concerning his bones, that they should not rest in their grave until Israel had rest in the land of promise … Probably it was upon this occasion that Joshua called for all Israel to meet him at Shechem (v. 1), to attend Joseph's coffin to the grave there, so that the sermon in this chapter served both for Joseph's funeral sermon and his own farewell sermon … The death and burial of Joshua, Jos 24:29, Jos 24:30. … He is here called the servant of the Lord, the same title that was given to Moses (Jos 1:1) when mention was made of his death; for, though Joshua was in many respects inferior to Moses, yet in this he was equal to him, that, according as his work was, he approved himself a diligent and faithful servant of God.
Matthew Henry, Commentary on the Whole Bible, on 24:29–33; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Joshua 24:26–27and took a great stone: on which also might be inscribed the same words: … it is a tradition of the Jews, which both Jarchi and Kimchi make mention of, that this was the same oak under which Jacob hid the strange gods of his family in Shechem, Genesis 35:4; … behold, this stone shall be a witness unto us; of the covenant now made, and the agreement entered into, as the heap of stones were between Jacob and Laban, Genesis 31:45, … this is said by a figure called "prosopopaeia", frequent in Scripture, by which inanimate creatures are represented as hearing, seeing, and speaking … The Targum of which is,"behold, this stone shall be to us as the two tables of stone of the covenant, for we made it for a testimony; for the words which are written upon it are the sum of all the words of the Lord which he spake unto us, and it shall be unto you for a memorial, and for a testimony, lest ye lie before the Lord.''
and took a great stone: on which also might be inscribed the same words: … it is a tradition of the Jews, which both Jarchi and Kimchi make mention of, that this was the same oak under which Jacob hid the strange gods of his family in Shechem, Genesis 35:4; … behold, this stone shall be a witness unto us; of the covenant now made, and the agreement entered into, as the heap of stones were between Jacob and Laban, Genesis 31:45, … this is said by a figure called "prosopopaeia", frequent in Scripture, by which inanimate creatures are represented as hearing, seeing, and speaking … The Targum of which is,"behold, this stone shall be to us as the two tables of stone of the covenant, for we made it for a testimony; for the words which are written upon it are the sum of all the words of the Lord which he spake unto us, and it shall be unto you for a memorial, and for a testimony, lest ye lie before the Lord.''
John Gill, An Exposition of the Old and New Testament, on 24:26–27; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Joshua 24:19–21Ye cannot serve the Lord: for he is a holy God - If we are to take this literally, we cannot blame the Israelites for their defection from the worship of the true God; for if it was impossible for them to serve God, they could not but come short of his kingdom: but surely this was not the case. Instead of … lo thuchelu, ye Cannot serve, etc., some eminent critics read … lo thechallu, ye shall not Cease to serve, etc. This is a very ingenious emendation, but there is not one MS. in all the collections of Kennicott and De Rossi to support it. … So they understood the words of Joshua to imply no moral impossibility on their side: and had they earnestly sought the gracious assistance of God, they would have continued steady in his covenant.
Ye cannot serve the Lord: for he is a holy God - If we are to take this literally, we cannot blame the Israelites for their defection from the worship of the true God; for if it was impossible for them to serve God, they could not but come short of his kingdom: but surely this was not the case. Instead of … lo thuchelu, ye Cannot serve, etc., some eminent critics read … lo thechallu, ye shall not Cease to serve, etc. This is a very ingenious emendation, but there is not one MS. in all the collections of Kennicott and De Rossi to support it. … So they understood the words of Joshua to imply no moral impossibility on their side: and had they earnestly sought the gracious assistance of God, they would have continued steady in his covenant.
Adam Clarke, Commentary on the Holy Bible, on 24:19–21; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Joshua 24:2–13His address briefly recapitulated the principal proofs of the divine goodness to Israel from the call of Abraham to their happy establishment in the land of promise; it showed them that they were indebted for their national existence as well as their peculiar privileges, not to any merits of their own, but to the free grace of God. … Though Terah had three sons, Nahor only is mentioned with Abraham, as the Israelites were descended from him on the mother's side through Rebekah and her nieces, Leah and Rachel. served other gods--conjoining, like Laban, the traditional knowledge of the true God with the domestic use of material images (Gen 31:19, Gen 31:34).
His address briefly recapitulated the principal proofs of the divine goodness to Israel from the call of Abraham to their happy establishment in the land of promise; it showed them that they were indebted for their national existence as well as their peculiar privileges, not to any merits of their own, but to the free grace of God. … Though Terah had three sons, Nahor only is mentioned with Abraham, as the Israelites were descended from him on the mother's side through Rebekah and her nieces, Leah and Rachel. served other gods--conjoining, like Laban, the traditional knowledge of the true God with the domestic use of material images (Gen 31:19, Gen 31:34).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 24:2; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Joshua 24:32The account of the burial of Joseph's bones, which the Israelites had brought with them from Egypt to Canaan (Exo 13:19), is placed after the account of Joshua's death, because it could not have been introduced before without interrupting the connected account of the labours of Joshua … The burial of Joseph in the piece of field which Jacob had purchased at Shechem (vid., Gen 33:19) had no doubt taken place immediately after the division of the land, when Joseph's descendants received Shechem and the field there for an inheritance. This piece of field, however, they chose for a burial-place for Joseph's bones, not only because Jacob had purchased it, but in all probability chiefly because Jacob had sanctified it for his descendants by building an altar there (Gen 33:20).
The account of the burial of Joseph's bones, which the Israelites had brought with them from Egypt to Canaan (Exo 13:19), is placed after the account of Joshua's death, because it could not have been introduced before without interrupting the connected account of the labours of Joshua … The burial of Joseph in the piece of field which Jacob had purchased at Shechem (vid., Gen 33:19) had no doubt taken place immediately after the division of the land, when Joseph's descendants received Shechem and the field there for an inheritance. This piece of field, however, they chose for a burial-place for Joseph's bones, not only because Jacob had purchased it, but in all probability chiefly because Jacob had sanctified it for his descendants by building an altar there (Gen 33:20).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 24:31–33; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Joshua 24
Joshua 24:2–33, World English Bible
Joshua 24 in the Bible · Told in the Story: Chapter 9, Choose This Day
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Joshua 24:29–33So Joshua, when he had thus discoursed to them, died, having lived a hundred and ten years; forty of which he lived with Moses, in order to learn what might be for his advantage afterwards. He also became their commander after his death for twenty-five years. He was a man that wanted not wisdom nor eloquence to declare his intentions to the people, but very eminent on both accounts. He was of great courage and magnanimity in action and in dangers, and very sagacious in procuring the peace of the people, and of great virtue at all proper seasons. He was buried in the city of Timnab, of the tribe of Ephraim About the same time died Eleazar the high priest, leaving the high priesthood to his son Phineas.
Josephus, Antiquities of the Jews, Antiquities 5.1.29; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Joshua 24:15–19It seems here as if Joshua were paying little regard to what becomes an honest and right-hearted leader. … by giving them the option to serve God or not, just as they choose, he loosens the reins, and gives them license to rush audaciously into sin. What follows is still more absurd, when he tells them that they cannot serve the Lord, as if he were actually desirous of set purpose to impel them to shake off the yoke. But there is no doubt that his tongue was guided by the inspiration of the Spirit, in stirring up and disclosing their feelings. For when the Lord brings men under his authority, they are usually willing enough to profess zeal for piety, though they instantly fall away from it. Thus they build without a foundation. This happens because they neither distrust their own weakness so much as they ought, nor consider how difficult it is to bind themselves wholly to the Lord. … Not without cause, therefore, does he give them freedom of choice, that they may not afterwards pretend to have been under compulsion, when they bound themselves by their own consent.
John Calvin, Commentaries, on 24:15; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Joshua 24:15he here puts them to their choice, not as if it were antecedently indifferent whether they served God or nor, or as if they were at liberty to refuse his service, but because it would have a great influence upon their perseverance in religion if they embraced it with the reason of men and with the resolution of men. … He directs their choice in this matter by an open declaration of his own resolutions: "But as for me and my house, whatever you do, we will serve the Lord, and I hope you will all be of the same mind." … For his house, that is, his family, his children and servants, such as were immediately under his eye and care, his inspection and influence. … "Not my house, without me." He would not engage them to that work which he would not set his own hand to. … "Not I, without my house." … "First I, and then my house." … Those that are bound for heaven must be willing to swim against the stream, and must not do as the most do, but as the best do.
Matthew Henry, Commentary on the Whole Bible, on 24:15–28; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Joshua 24:29–32This book, which began with triumphs, here ends with funerals, by which all the glory of man is stained. … The burial of Joseph, Jos 24:32. He died about 200 years before in Egypt, but gave commandment concerning his bones, that they should not rest in their grave until Israel had rest in the land of promise … Probably it was upon this occasion that Joshua called for all Israel to meet him at Shechem (v. 1), to attend Joseph's coffin to the grave there, so that the sermon in this chapter served both for Joseph's funeral sermon and his own farewell sermon … The death and burial of Joshua, Jos 24:29, Jos 24:30. … He is here called the servant of the Lord, the same title that was given to Moses (Jos 1:1) when mention was made of his death; for, though Joshua was in many respects inferior to Moses, yet in this he was equal to him, that, according as his work was, he approved himself a diligent and faithful servant of God.
Matthew Henry, Commentary on the Whole Bible, on 24:29–33; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Joshua 24:26–27and took a great stone: on which also might be inscribed the same words: … it is a tradition of the Jews, which both Jarchi and Kimchi make mention of, that this was the same oak under which Jacob hid the strange gods of his family in Shechem, Genesis 35:4; … behold, this stone shall be a witness unto us; of the covenant now made, and the agreement entered into, as the heap of stones were between Jacob and Laban, Genesis 31:45, … this is said by a figure called "prosopopaeia", frequent in Scripture, by which inanimate creatures are represented as hearing, seeing, and speaking … The Targum of which is,"behold, this stone shall be to us as the two tables of stone of the covenant, for we made it for a testimony; for the words which are written upon it are the sum of all the words of the Lord which he spake unto us, and it shall be unto you for a memorial, and for a testimony, lest ye lie before the Lord.''
John Gill, An Exposition of the Old and New Testament, on 24:26–27; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Joshua 24:19–21Ye cannot serve the Lord: for he is a holy God - If we are to take this literally, we cannot blame the Israelites for their defection from the worship of the true God; for if it was impossible for them to serve God, they could not but come short of his kingdom: but surely this was not the case. Instead of … lo thuchelu, ye Cannot serve, etc., some eminent critics read … lo thechallu, ye shall not Cease to serve, etc. This is a very ingenious emendation, but there is not one MS. in all the collections of Kennicott and De Rossi to support it. … So they understood the words of Joshua to imply no moral impossibility on their side: and had they earnestly sought the gracious assistance of God, they would have continued steady in his covenant.
Adam Clarke, Commentary on the Holy Bible, on 24:19–21; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Joshua 24:2–13His address briefly recapitulated the principal proofs of the divine goodness to Israel from the call of Abraham to their happy establishment in the land of promise; it showed them that they were indebted for their national existence as well as their peculiar privileges, not to any merits of their own, but to the free grace of God. … Though Terah had three sons, Nahor only is mentioned with Abraham, as the Israelites were descended from him on the mother's side through Rebekah and her nieces, Leah and Rachel. served other gods--conjoining, like Laban, the traditional knowledge of the true God with the domestic use of material images (Gen 31:19, Gen 31:34).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 24:2; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Joshua 24:32The account of the burial of Joseph's bones, which the Israelites had brought with them from Egypt to Canaan (Exo 13:19), is placed after the account of Joshua's death, because it could not have been introduced before without interrupting the connected account of the labours of Joshua … The burial of Joseph in the piece of field which Jacob had purchased at Shechem (vid., Gen 33:19) had no doubt taken place immediately after the division of the land, when Joseph's descendants received Shechem and the field there for an inheritance. This piece of field, however, they chose for a burial-place for Joseph's bones, not only because Jacob had purchased it, but in all probability chiefly because Jacob had sanctified it for his descendants by building an altar there (Gen 33:20).
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 24:31–33; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.