GOD'S WORD® Translation (©1995)
Aaron's son Eleazar also died. He was buried on the hill that had been given to his son Phinehas in the mountains of Ephraim.

King James Bible
And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim.

Douay-Rheims Bible
Eleazar also the son of Aaron died: and they buried him in Gabaath that belongeth to Phinees his son, which was given him in mount Ephraim.

Darby Bible Translation
And Eleazar the son of Aaron died; and they buried him in the hill of Phinehas his son, which had been given him in mount Ephraim.

English Revised Version
And Eleazar the son of Aaron died; and they buried him in the hill of Phinehas his son, which was given him in the hill country of Ephraim.

Webster's Bible Translation
And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim.

World English Bible
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.

Young's Literal Translation
And Eleazar son of Aaron died, and they bury him in the hill of Phinehas his son, which was given to him in the hill-country of Ephraim.

Cross References

Exodus 6:25 Aaron's son Eleazar married one of the daughters of Putiel, and she bore him Phinehas. These are the heads of the fathers' households of the Levites according to their families.

Joshua 22:13 Then the sons of Israel sent to the sons of Reuben and to the sons of Gad and to the half-tribe of Manasseh, into the land of Gilead, Phinehas the son of Eleazar the priest,

Judges 17:8 Then the man departed from the city, from Bethlehem in Judah, to stay wherever he might find a place; and as he made his journey, he came to the hill country of Ephraim to the house of Micah.

1 Samuel 1:1 Now there was a certain man from Ramathaim-zophim from the hill country of Ephraim, and his name was Elkanah the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.

1 Samuel 9:4 He passed through the hill country of Ephraim and passed through the land of Shalishah, but they did not find them. Then they passed through the land of Shaalim, but they were not there. Then he passed through the land of the Benjamites, but they did not find them.

2 Samuel 20:21 "Such is not the case. But a man from the hill country of Ephraim, Sheba the son of Bichri by name, has lifted up his hand against King David. Only hand him over, and I will depart from the city." And the woman said to Joab, "Behold, his head will be thrown to you over the wall."

1 Kings 4:8 These are their names: Ben-hur, in the hill country of Ephraim;

2 Kings 5:22 He said, "All is well. My master has sent me, saying, 'Behold, just now two young men of the sons of the prophets have come to me from the hill country of Ephraim. Please give them a talent of silver and two changes of clothes.'"

Commentary

Matthew Henry's Whole Bible Commentary

Verses 29-33

This book, which began with triumphs, here ends with funerals, by which all the glory of man is stained. We have here 1. The burial of Joseph, v. 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; now therefore the children of Israel, who had brought this coffin full of bones with them out of Egypt, carried it along with them in all their marches through the wilderness (the two tribes of Ephraim and Manasseh, it is probable, taking particular care of it), and kept it in their camp till Canaan was perfectly reduced, now at last they deposited it in that piece of ground which his father gave him near Shechem, Gen. 48:22. 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; and if it was, as is supposed, in the last year of his life, the occasion might very well remind him of his own death being at hand, for he was not just at the same age that his illustrious ancestor Joseph had arrived at when he died, 110 years old; compare v. 29 with Gen. 50:26. 2. The death and burial of Joshua, v. 29, 30. We are not told how long he lived after the coming of Israel into Canaan. Dr. Lightfoot thinks it was about seventeen years; but the Jewish chronologers generally say it was about twenty-seven or twenty-eight years. He is here called the servant of the Lord, the same title that was given to Moses (ch. 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. And he that traded with his two talents had the same approbation that he had who traded with his five. Well done, good and faithful servant. Joshua's burying-place is here said to be on the north side of the hill Gaash, or the quaking hill; the Jews say it was so called because it trembled at the burial of Joshua, to upbraid the people of Israel with their stupidity in that they did not lament the death of that great and good man as they ought to have done. Thus at the death of Christ, our Joshua, the earth quaked. The learned bishop Patrick observes that there is no mention of any days of mourning being observed for Joshua, as there were for Moses and Aaron, in which, he says, St. Hierom and others of the fathers think there is a mystery, namely, that under the law, when life and immortality were not brought to so clear a light as they are now, they had reason to mourn and weep for the death of their friends; but now that Jesus, our Joshua, has opened the kingdom of heaven, we may rather rejoice. 3. The death and burial of Eleazar the chief priest, who, it is probable, died about the same time that Joshua did, as Aaron in the same year with Moses, v. 33. The Jews say that Eleazar, a little before he died, called the elders together, and gave them a charge as Joshua had done. He was buried in a hill that pertained to Phinehas his son, which came to him, not by descent, for then it would have pertained to his father first, nor had the priests any cities in Mount Ephraim, but either it fell to him by marriage, as the Jews conjecture, or it was freely bestowed upon him, to build a country seat on, by some pious Israelite that was well-affected to the priesthood, for it is here said to have been given him; and there he buried his dear father. 4. A general idea given us of the state of Israel at this time, v. 31. While Joshua lived, religion was kept up among them under his care and influence; but soon after he and his contemporaries died it went to decay, so much oftentimes does one head hold up: how well is it for the gospel church that Christ, our Joshua, is still with it, by his Spirit, and will be always, even unto the end of the world!

Calvin's Commentary

25. So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem.

25. Percussit itaque Josue foedus cum populo in die illa: et prosposuit ei praeceptum et judicium in Sechem. [206]

26. And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the LORD.

26. Scripsit Josue verba ista in libro Legis Dei: tulit quoque lapidem magnum, statuitque eum ibi subter quercum, quae erat in sanctuario Jehovae.

27. And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it has heard all the words of the LORD which he spoke unto us: it shall be therefore a witness unto you, lest you deny your God.

27. Dixitque Josue ad universum populum, En lapis iste erit nobis in testimonium: ipse enim audivit omnia verba Jehovae quae loquutus est nobiscum, eritque contra vos in testimonium, ne forte mentiamini contra Deum vestrum.

28. So Joshua let the people depart, every man unto his inheritance.

28. Remisitque Josue populum, quemlibet in haereditatem suam.

29. And it came to pass after these things, that Joshua the son of Nun, the servant of the LORD, died, being an hundred and ten years old.

29. His autem gestis, mortuus est Josue filius Nun servus Jehovae centum et decem annorum. [207]

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.

30. Sepelieruntque eum in termino haereditatis ejus in Thimnatserah, quae est in monte Ephraim ad aquilonem montis Gaas.

31. 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.

31. Servivitque Israel Jehovae cunctis diebus Josue, cunctisque diebus eniorum qui diu vixerunt post Josue, quinque noverunt omne opus Jehovae quod fecerat ipsi Israel.

32. 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.

32. Ossa autem Joseph quae detulerant filii Israel ex Aegypto, sepelierunt in Sechem, in parte agri quam acquisierat Jacob a filiis Hamor patris Sechem centum nummis, et fuerunt filiis Joseph in possessione sua.

33. And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim.

33. Porro Eleazar filius Aharon mortuus est, et sepelierunt eum in Gibeath Phinees filii ejus, qui datus fuit illi in monte Ephraim.

25. So Joshua made a covenant, etc This passage demonstrates the end for which the meeting had been called, namely, to bind the people more completely and more solemnly to God, by the renewal of the covenant. Therefore, in this agreement, Joshua acted as if he had been appointed on the part of God to receive in his name the homage and obedience promised by the people. It is accordingly added, exegetically, in the second clause, that he set before them precept and judgment. For the meaning is corrupted and wrested by some expositors, who explain it is referring to some new speech of Joshua, whereas it ought properly to be understood of the Law of Moses, as if it had been said that Joshua made no other paction than that they should remain steadfast in observing the Law, and that no other heads of the covenant were brought forward; they were only confirmed in that doctrine which they had formerly embraced and professed. In the same way, Malachi, to keep them under the yoke of God, demands nothing more than that they should remember the Law of Moses. (Malachi 4:4)

26. And Joshua wrote these words, etc Understand that authentic volume which was kept near the ark of the covenant, as if it contained public records deposited for perpetual remembrance. And there is no doubt that when the Law was read, the promulgation of this covenant was also added. But as it often happens, that that which is written remains concealed in unopened books, [208] another aid is given to the memory, one which should always be exposed to the eye, namely, the stone under the ark, near the sanctuary. Not that the perpetual station of the ark was there, but because it had been placed there, in order that they might appear in the presence of God. Therefore, as often as they came into his presence, the testimony or memorial of the covenant which had been struck was in their view, that they might be the better kept in the faith.

Joshua's expression, that the stone heard the words, is indeed hyperbolical, but is not inapt to express the efficacy and power of the divine word, as if it had been said that it pierces inanimate rocks and stones; so that if men are deaf, their condemnation is echoed in all the elements. To lie is here used, as it frequently is elsewhere, for acting cunningly and deceitfully, for frustrating and violating a promise that has been given. Who would not suppose that a covenant so well established would be firm and sacred to posterity for many ages? But all that Joshua gained by his very great anxiety was to secure its rigorous observance for a few years.

29. And it came to pass after these things, etc The honor of sepulture was a mark of reverence, which of itself bore testimony to the affectionate regard of the people. But neither this reverence nor affection was deeply rooted. The title by which Joshua is distinguished after his death, when he is called the servant of the Lord, took away all excuse from those miserable and abandoned men who shortly after spurned the Lord, who had worked wonders among them. Accordingly, attention is indirectly drawn to their inconstancy, when it is said that they served the Lord while Joshua survived, and till the more aged had died out. For there is a tacit antithesis, implying lapse and alienation, when they were suddenly seized with a forgetfulness of the Divine favors. It is not strange, therefore, if, in the present day also, when God furnishes any of his servants with distinguished and excellent gifts, their authority protects and preserves the order and state of the Church; but when they are dead, sad havoc instantly commences, and hidden impiety breaks forth with unbridled license. [209]

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.

Footnotes:

[206] The Septuagint says, "In Shiloh, before the tabernacle of the God of Israel;" and some expositors, induced by this and other considerations, labor, though with little plausibility, to show that the whole transaction here recorded took place at Shiloh, and that the name of Shechem is not here given to the town of that name, but to a district so large, that even Shiloh was included in it. -- Ed.

[207] The Septuagint here transposes Joshua 24:29 and 31, and to the end of Joshua 24:29, thus made its Joshua 24:31, appends the singular statement that they deposited, within the tomb which they erected for him there, the stone knives with which he circumcised the children of Israel at Gilgal, when he brought them out of Egypt, as the Lord commanded them; and there they are at this day. -- Ed.

[208] The French adds, "Et on le laisse la dormir;" "And it is left to sleep there." -- Ed.

[209] When these words were penned, the venerable writer, though it could scarcely be said of him that he was, like Joshua, "old and stricken in age," was, however, like him, visibly "going the way of all the earth." In such circumstances, can we doubt, that these words contain a presentiment of the fearful decline which, after his own death, was to take place in the Church of Geneva? -- Ed.

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