Joshua 24:30
Hebrew Bible
27 Joshua said to all the people, “Look, this stone will be a witness against us, for it has heard everything the Lord said to us. It will be a witness against you if you deny your God.” 28 When Joshua dismissed the people, they went to their allotted portions of land. 29 After all this Joshua son of Nun, the Lord’s servant, died at the age of 110. 30 They buried him in his allotted territory in Timnath Serah in the hill country of Ephraim, north of Mount Gaash. 31 Israel worshiped the Lord throughout Joshua’s lifetime and as long as the elderly men who outlived him remained alive. These men had experienced firsthand everything the Lord had done for Israel.
Date: 6th Century B.C.E. (Final composition) (based on scholarly estimates)
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LXX Joshua 24:31
Septuagint
28 And Joshua sent the people away, and they went, each to his home. 29 And it happened after that and Joshua son of Nun, servant of the Lord, died at the age of one hundred and twelve years. 30 And they buried him at the border of his inheritance in Timnath-serah in Mount Ephraim from the north of the mount of Gilead. There they put with him as a memorial, at the place that they buried him there, the flint swords by which he circumcised the sons of Israel at Gilgal when he brought them out from Egypt just as the Lord directed them. And there they remain until this very day. 31 And Israel served the Lord all the days of Joshua and all the days of the elders as many as had experienced the time with Joshua and as many as had seen all the deeds of the Lord, as many as he did for Israel. 32 And the bones of Joseph the sons of Israel brought up from Egypt. And they buried them in Shechem in the part of the field that Jacob had acquired from the Amorites who lived by Shechem for one hundred lambs.
Date: 2nd Century B.C.E. (based on scholarly estimates)
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Notes and References
"... The reference to the flint knives (verse 31) further reinforces the idea of apostasy and even idolatry. Rofé interprets the LXX plus as original, while the Masoretic text removes it because of the offensive nature of relic-worship. Nelson takes the opposite view. He states that these folkloric and midrashic elements are to be expected in later expansions. I would like to postulate that the reference to the flint knives aims to expand the negative view of the covenant in Joshua 24. I am convinced that this is in line with the following books, which amplify the narrative of apostasy and fall ..."
Wildenboer, Johan
Joshua 24 in the LXX: Some Literary and Theological Remarks
(pp. 483-502) Journal for Semitics 25/2, 2016
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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