The Fallible · Synthetic · Study Bible
Joshua’s Death and Burial
Joshua 24:29–33 — Joshua’s Death and Burial. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.
29Some time later, Joshua son of Nun, the servant of the LORD, died at the age of 110.
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Hebrew — tap a word ↓
way·hî ’a·ḥă·rê hā·’êl·leh had·də·ḇā·rîm yə·hō·wō·šu·a‘ bin- nūn ‘e·ḇeḏ Yah·weh way·yā·māṯ ben- šā·nîm mê·’āh wā·‘e·śer
Literal — word-for-word from the original
And-it-came-to-pass after these the-things, that Joshua son-of Nun, the-servant-of Yahweh, died, a-son-of a-hundred and-ten years.
Where the English smooths the original
The brief but noble epitaph by the historian is, Joshua, "the servant of the Lord."Names the title for what it is — an epitaph, the same word of honor borne by Moses in 1:1.
Had he thought and laboured more for himself and less for Israel, he also might have prolonged his days. But, like his Antitype, he pleased not himself, and, like a good and faithful servant, he entered all the sooner into the joy of his Lord.Ellicott reads Joshua's comparatively early death as self-spending service; "his Antitype" is his name for Christ.
His work was now over. His work of war, and his work of peace. His age when he died was precisely that which Joseph reached ( Genesis 50:26 ), a hundred and ten years.States the Joseph parallel plainly — the basis for the thematic thread below.
He did not formally lay down his office, because there was no immediate successor who had been appointed by God. The ordinary rulers of the congregation were enough, when once they were settled in Canaan, viz., the elders as heads and judges of the nation, together with the high priestWhy no successor is named: the settled congregation, elders and high priest, now carries the office Joshua held alone.
30And they buried him in the land of his inheritance, at Timnath-serah in the hill country of Ephraim, north of Mount Gaash.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
way·yiq·bə·rū ’ō·ṯōw biḡ·ḇūl na·ḥă·lā·ṯōw bə·ṯim·naṯ- se·raḥ ’ă·šer bə·har- ’ep̄·rā·yim miṣ·ṣə·p̄ō·wn lə·har- gā·‘aš
Literal — word-for-word from the original
And-they-buried him in-the-territory-of his-inheritance, in-Timnath-serah which is in-the-hill-country-of Ephraim, north of-Mount Gaash.
Where the English smooths the original
And they buried him in the border of his inheritance,.... In a field belonging to his estate; for they buried not in towns and cities in those times.On the ancient custom of field-burial outside the city — context for the "territory of his inheritance."
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 19th-century identification of the tomb at Tibneh — reported, not endorsed.
This passage is copied, with a few minute verbal discrepancies, into the Book of Judges ( Joshua 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.Identifies the near-verbatim parallel with Judges 2:9 — the verbal thread below; the Pulpit's "Joshua 2:6-9" is a typo for Judges 2:6-9.
The Greek version adds,"and they put into the tomb, in which he was buried, the stone knives with which he circumcised the children of Israel at Gilgal, when he brought them out of Egypt;''and an Arabic writer (e) affirms the same, but without any foundationGill flags the Septuagint's flint-knife addition as legendary and absent from the Hebrew — see the apparatus note.
31Israel had served the LORD throughout the days of Joshua and of the elders who outlived him and who had experienced all the works that the LORD had done for Israel.
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Hebrew — tap a word ↓
yiś·rā·’êl ’eṯ- way·ya·‘ă·ḇōḏ Yah·weh kōl yə·mê yə·hō·wō·šu·a‘ wə·ḵōl yə·mê haz·zə·qê·nîm ’ă·šer he·’ĕ·rî·ḵū yā·mîm ’a·ḥă·rê yə·hō·wō·šu·a‘ wa·’ă·šer yā·ḏə·‘ū ’êṯ kāl- ma·‘ă·śêh ’ă·šer Yah·weh ‘ā·śāh lə·yiś·rā·’êl
Literal — word-for-word from the original
And-Israel served Yahweh all the-days-of Joshua, and-all the-days-of the-elders who prolonged days after Joshua, and-who had-known all the-work-of Yahweh which he-did for-Israel.
Where the English smooths the original
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.Reads the verse as the measure of Joshua's enduring personal influence.
Such are the people commonly as their rulers are.The Geneva gloss (n) — fidelity holds only as long as the godly leadership does.
with the removal of these leaders in Israel a reaction sets in. The fervour of the movement declines, the era of slackness and compromise succeeds, and a generation arises which "knows not the Lord, nor yet the works which He had done for Israel."Draws the line forward to Judges 2:10 — the negation of the "had known" of this verse.
“As on the dark sky when some flashing meteor has swept across it with a path of fire, there remains still after the glory has departed a lingering line of light, so was it with this mighty man, glorious in life, and leaving even after he was gone, the record of his abundant faithfulness still to hold for a season heavenward the too wandering eyes of Israel.”Quoting Bp Wilberforce — the afterglow image for the elders who "prolonged their days."
32And the bones of Joseph, which the Israelites had brought up out of Egypt, were buried at Shechem in the plot of land that Jacob had purchased from the sons of Hamor, Shechem’s father, for a hundred pieces of silver. So it became an inheritance for Joseph’s descendants.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·’eṯ- ‘aṣ·mō·wṯ yō·w·sêp̄ ’ă·šer- ḇə·nê- yiś·rā·’êl he·‘ĕ·lū mim·miṣ·ra·yim qā·ḇə·rū ḇiš·ḵem bə·ḥel·qaṯ haś·śā·ḏeh ’ă·šer ya·‘ă·qōḇ mê·’êṯ qā·nāh bə·nê- ḥă·mō·wr šə·ḵem ’ă·ḇî- bə·mê·’āh qə·śî·ṭāh way·yih·yū lə·na·ḥă·lāh yō·w·sêp̄ liḇ·nê-
Literal — word-for-word from the original
And the-bones-of Joseph, which the-sons-of-Israel had-brought-up out-of-Egypt, they-buried in-Shechem, in-the-plot-of the-field which Jacob had-bought from the-sons-of Hamor father-of Shechem for-a-hundred qesitah; and-they-became to-the-sons-of Joseph for-an-inheritance.
Where the English smooths the original
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.Benson ties the Shechem assembly of ch. 24 to Joseph's long-deferred funeral.
Kestitah translated, "piece of silver," is supposed to mean "a lamb," the weights being in the form of lambs or kids, which were, in all probability, the earliest standard of value among pastoral people.The lamb-weight reading of the rare word qesitah.
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 Genesis 33:18 , and from the ancient custom of the Israelites to have their burying-places without cities, in fields or gardens.Locates the grave in the field, not the town — and points to Genesis 33 for the purchase.
Nothing could more fully show the reverence in which the name of Joseph was held in Israel than this scrupulous fulfilment of his commands, and the careful record of it in the authentic records of the country.Reads the burial as the keeping of a 400-year-old oath — fidelity to the dying word of Joseph.
the spot where Abraham and Jacob had sacrificed and worshipped, and which might well be regarded by their posterity as a holy place or sanctuary. Perhaps the very altar of Abraham and Jacob was still remaining.Barnes locates the Shechem field as consecrated ground — the same reason Keil gives (Jacob's altar, Genesis 33:20) for choosing it as Joseph's grave.
33Eleazar son of Aaron also died, and they buried him at Gibeah, which had been given to his son Phinehas in the hill country of Ephraim.
Berean Standard Bible · CC0
Hebrew — tap a word ↓
wə·’el·‘ā·zār ben- ’a·hă·rōn mêṯ way·yiq·bə·rū ’ō·ṯōw bə·ḡiḇ·‘aṯ ’ă·šer nit·tan- lōw bə·nōw pî·nə·ḥās bə·har ’ep̄·rā·yim
Literal — word-for-word from the original
And-Eleazar son-of Aaron died; and-they-buried him in-Gibeah-of Phinehas his-son, which was-given to-him in-the-hill-country-of Ephraim.
Where the English smooths the original
It is fitting that the Book of Joshua should close with the death of Eleazar, who was Joshua’s appointed counsellor; for when Joshua was given as a shepherd to Israel, in answer to the prayer of Moses, Eleazar was also given to Joshua for a counsellor ( Numbers 27:21 ). At Eleazar’s word he was to go out and come inOn why the priest's death is the book's fitting last word — Joshua and Eleazar were paired from the start (Numbers 27:21).
While Joshua lived, religion was kept up, under his care and influence; but after he and his cotemporaries were gone, it swiftly went to decay. How well is it for the gospel church that Christ, our Joshua, is still with it by his Spirit, and will be always, even to the end of the world!Benson's typological close: the mortal Joshua dies, but "Christ, our Joshua" abides — the unit's clearest patristic-style Christ-reading.
“His tomb is still shewn in a little close overshadowed by venerable terebinths, at Awertah , a few miles S. E. of Nablûs.” Stanley’s Lectures , i. 281, n.The traditional site of Eleazar's grave at Awertah, near Shechem — reported on Stanley's authority.
The Talmudists say, that Joshua wrote his own book, which is very probable; yet the last five verses, Joshua 24:29 , must be written by another handGill relays the rabbinic view (Bava Bathra) that the death-notices vv. 29–33 were appended by a later hand — Eleazar and Phinehas themselves.
The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
The book of conquest does not end on a battlefield but at three gravesides, and one Hebrew verb stitches them together. way·yiq·bə·rū — "and they buried" (qâbar, H6912) — falls on Joshua (v. 30), on Joseph (v. 32), and on Eleazar (v. 33). Around it cluster the unit's other keywords: na·ḥă·lā·ṯōw, "his inheritance" (H5159), the word that titled twenty chapters of land-division, now naming the plots where the leaders are laid (vv. 30, 32). Keil & Delitzsch explain the architecture: Joseph's burial 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," and Eleazar's death is "mentioned last of all," so that "with the death of Eleazar the high priest … the times of Joshua came to a close." The conquest is over; what remains is to bury the generation that won it, each inside the inheritance he helped apportion. Jamieson, Fausset & Brown hear in Joshua's epitaph the whole achievement compressed: "The brief but noble epitaph by the historian is, Joshua, 'the servant of the Lord'" — the very title Moses bore in 1:1, withheld from Joshua in life (where he was Moses' attendant) and conferred only in death.
Joshua dies ben-mê’āh wā·‘e·śer šā·nîm — "a son of a hundred and ten years" (vv. 29) — and every voice in the record stops to note the number. Cambridge: "His age when he died was precisely that which Joseph reached ( Genesis 50:26 ), a hundred and ten years." Gill sharpens the link genealogically: Joshua "wanted ten years of Moses his predecessor … and just the age of Joseph … from whom he sprung, being of the tribe of Ephraim." The match is no accident of arithmetic but a deliberate frame: the deliverer of Ephraim dies at the age of the patriarch of Ephraim, and in the very next breath (v. 32) Joseph's own bones come home to Shechem, "out of Egypt," by the Hiphil he·‘ĕ·lū ("brought up," H5927) — the exodus verb. Ellicott reaches for the Egyptian record: "the Egyptians 'addressed to the host of the holy gods the prayer to preserve and lengthen life, if possible, to the most perfect old age of 110 years,'" guessing it "may be a reminiscence of the life of Joseph." The ⚙ layer adds only this: the historian buries Joshua and Joseph in the same paragraph because they are the same length — the book closes the loop opened in Genesis 50, when Joseph made Israel swear to carry his bones up.
The single theological verse in the unit is v. 31, and it is built from three verbs that the book of Judges will undo. Israel served (‘âbad, H5647) — the watchword of Joshua's entire farewell ("choose this day whom you will serve … we will serve the LORD," v. 15) — "all the days of Joshua," and of the elders who prolonged their days (he·’ĕ·rî·ḵū, Hiphil of ’ârak, H748), and who had known (yâdaʻ, H3045) "all the work of the LORD." The Pulpit Commentary reads the fragile arithmetic of it: "with the removal of these leaders in Israel a reaction sets in. The fervour of the movement declines, the era of slackness and compromise succeeds, and a generation arises which 'knows not the Lord, nor yet the works which He had done for Israel.'" The Geneva margin states the law beneath the verse — "Such are the people commonly as their rulers are" — and Cambridge supplies Wilberforce's image of the afterglow: "so was it with this mighty man … leaving even after he was gone, the record of his abundant faithfulness still to hold for a season heavenward the too wandering eyes of Israel." The fidelity lasts exactly as long as the eyewitnesses. When the men who knew are buried, Judges 2:10 opens on "another generation … which knew not the LORD."
Read under Sola Scriptura, this closing paragraph is doing something the genealogies of a conqueror are not expected to do: it quietly admits an expiry date on every gain it has reported. Twenty-two chapters of allotted inheritance end with the same word naming three graves — the leaders are buried inside the very inheritances they distributed, and the text's last act is to plant Joseph's bones, carried four hundred years for this, in a field Jacob bought. So far, faithfulness is total: oaths are kept, the dead come home, Israel "served the LORD." But the historian will not let the reader rest in it. The fidelity of v. 31 is tethered to two mortal spans — "all the days of Joshua, and all the days of the elders" — and both are buried in the same five verses. The book ends not with "and they served the LORD ever after" but with funerals; and the very next book opens on a generation that "knew not the LORD." The ⚙ reading offered here, to be tested against the text and the fathers: the inheritance is permanent, but the serving is not self-sustaining. A land can be possessed once and kept forever; a heart must choose "this day" and every day. The book of Joshua wins the land in full and then, in its closing line, hands the next generation a priest, a grave, and a question.
The leaders are buried inside the inheritance they gave away — and the book's last word is not victory but a vacant office. (An interpretive line — not Scripture.)
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
Joshua 24:30 reappears almost verbatim in Judges 2:9, where the same death-and-burial of Joshua is retold to launch the book of the Judges. The Verifier ties the two by a cluster of shared lexemes including two rare ones: Timnath Chereç (H8556, only 3 verses) and Gaʻash (H1608, only 4 verses), plus qâbar ("buried," H6912) and tsâphôwn ("north," H6828). The Pulpit Commentary names the relation directly — the passage "is copied, with a few minute verbal discrepancies, into the Book of Judges" — and even the spelling preserves a fingerprint: Joshua reads Timnath-serah, Judges Timnath-heres, the same consonants reversed.
Joshua 24:30 · Judges 2:9
basis: shared rare lexemes H8556 Timnath Chereç (3 vv) and H1608 Gaʻash (4 vv), with H6912 qâbar and H6828 tsâphôwn — a near-verbatim Hebrew↔Hebrew parallel verse
Timnath-serah is not a new place: it was given to Joshua by name in 19:50, "according to the word of the LORD," the only personal allotment the conqueror received. He is now buried in it (v. 30). The link rests on the rare place-name Timnath Chereç (H8556, 3 verses total) shared between the two, together with Ephraim (H669) and har ("hill country," H2022). The man who apportioned every tribe's inheritance is laid in the single plot the nation set aside for him.
Joshua 24:30 · Joshua 19:50
basis: shared rare lexeme H8556 Timnath Chereç (3 vv), with H669 ʼEphrayim and H2022 har — Hebrew↔Hebrew naming of the same allotted town
Joseph's bones are buried in "the plot of the field which Jacob had bought from the sons of Hamor … for a hundred qesitah" (v. 32) — a direct recall of Genesis 33:19, where Jacob makes that purchase on arriving at Shechem. The tie is strongly verbal: it shares the very rare qᵉsîyṭâh (H7192, only 3 verses in the OT), the rare Chămôwr ("Hamor," H2544, 12 verses), chelqâh ("plot," H2513), and Shᵉkem (H7927), plus the verb qânâh ("bought," H7069). Keil & Delitzsch add that Jacob also "sanctified it … by building an altar there ( Genesis 33:20 )," which is likely why this field, of all Israel's land, was chosen for Joseph's grave.
Joshua 24:32 · Genesis 33:19
basis: shared very-rare lexeme H7192 qᵉsîyṭâh (3 vv) with H2544 Chămôwr, H2513 chelqâh, H7927 Shᵉkem, and the verb H7069 qânâh — Hebrew↔Hebrew quotation of the patriarchal purchase
The currency Jacob paid, qᵉsîyṭâh (H7192), is one of the rarest nouns in the Hebrew Bible: it occurs in exactly three verses — here, Genesis 33:19, and Job 42:11, where Job's restored kinsmen each give him "a qesitah and a gold ring." The shared word is so uncommon that its meaning was already lost to the ancient versions (Septuagint amnos, "lamb"; Vulgate "sheep"). The link to Job is purely lexical — a word-fossil tying the patriarchal economy of Genesis-Joshua to the patriarchal world of Job — not a thematic or narrative connection, and it is recorded as such.
Joshua 24:32 · Job 42:11 · Genesis 33:19
basis: shared very-rare lexeme H7192 qᵉsîyṭâh (only 3 vv in the entire OT) — a lexical fossil, not a thematic link; Hebrew↔Hebrew
The otherwise-unknown Gaʻash (H1608) where Joshua is buried (v. 30) reappears only twice more — at 2 Samuel 23:30 and its parallel 1 Chronicles 11:32 — as "the brooks (or valleys) of Gaash," the home region of one of David's mighty men (Hiddai / Hurai). Gill notes the connection: the "brooks or valleys of Gnash … very probably were at the bottom of this hill." The link is a bare shared place-name (H1608, 4 verses total), with no quotation or shared motif beyond the geography, so it is recorded as structural, not verbal.
Joshua 24:30 · 2 Samuel 23:30 · 1 Chronicles 11:32
basis: shared rare place-name H1608 Gaʻash (4 vv) only; a geographic anchor, no quotation or motif — Hebrew↔Hebrew
Joshua dies "a son of a hundred and ten years" (v. 29) — the exact lifespan of Joseph in Genesis 50:26, the match every PD voice marks (Cambridge, Gill, Keil, Ellicott). The connection is real and ancient, but the Verifier finds no rare shared lexeme: the overlap is only the common words for "die" (mûwth), "hundred" (mê’âh), "ten" (‘eser), and "year" (shâneh), which co-occur in scores of verses. The tie is therefore numerical and thematic — the deliverer of Ephraim dying at the age of Ephraim's patriarch, juxtaposed with Joseph's reburial in the very next verse — not a verbal quotation, and it is downgraded accordingly.
Joshua 24:29 · Genesis 50:26
basis: no rare shared lexeme — only common H4191 mûwth, H3967 mêʼâh, H6235 ʻeser, H8141 shâneh; the '110 years' match is numerical/thematic, asserted by the text's juxtaposition with v. 32, not a quotation
The field where Joseph is buried (v. 32) lies at the same Shechem, bought from the same house of "Hamor the father of Shechem," that was the scene of the massacre in Genesis 34. The Verifier links the two through the rare pair Chămôwr (H2544, 12 vv) and Shᵉkem (H7927, 54 vv). The shared names are genuine, but the relation is contested in significance: it may be a deliberate redemptive echo (a place of bloodshed becoming a place of honored burial and inheritance) or merely the same well-known location named again. Because that interpretive weight is disputed and rests on shared proper nouns rather than a quotation, it is flagged for the reader to weigh.
Joshua 24:32 · Genesis 34:6 · Judges 9:28
basis: shared proper-noun lexemes H2544 Chămôwr and H7927 Shᵉkem only; whether the Genesis 34 / Judges 9 echo is intentional (redemption of a place of bloodshed) or incidental same-place naming is contested — flagged, not asserted
AI-generated reading; weigh it against the text.
The historian's epitaph for Joshua is exactly the title borne by Christ's forerunner-type Moses: ‘e·ḇeḏ Yahweh, "servant of the LORD" (v. 29). Ellicott draws the line the ancient church drew: Joshua, dying comparatively young because he "laboured more for … Israel and less for himself," did so "like his Antitype, he pleased not himself, and, like a good and faithful servant, he entered all the sooner into the joy of his Lord" — echoing Romans 15:3 and Matthew 25:21. The name itself, Yᵉhôwshûwaʻ ("Yahweh is salvation," H3091), is the Hebrew of Iēsous, Jesus. The servant who brought Israel into the rest of the land carries, in his very name and title, the figure of the greater Servant who brings them into the rest that remains (Hebrews 4:8-9).
Joshua 24:29
The unit's force is its mortality: three leaders, three graves, and a fidelity that lasts only "all the days of Joshua" before Judges 2:10 records the falling-away. Benson turns this very limit into the gospel contrast: "While Joshua lived, religion was kept up, under his care and influence; but after he and his cotemporaries were gone, it swiftly went to decay. How well is it for the gospel church that Christ, our Joshua, is still with it by his Spirit, and will be always, even to the end of the world!" Where the type is buried and his influence decays, the Antitype is the priest who "continues forever" and "always lives to make intercession" (Hebrews 7:24-25; cf. Matthew 28:20). The closing emptiness of the book — a dead Joshua, a dead high priest, a vacant office — is precisely what the unending priesthood of Christ answers.
Joshua 24:29 · Joshua 24:31 · Joshua 24:33
The whole unit is governed by burial: Joshua, Joseph, and Eleazar are each laid in the ground, and the Hebrew qâbar ("buried," H6912) tolls three times. Matthew Henry reads the gravesides against the empty tomb: "The most useful men, having served their generation, according to the will of God, one after another, fall asleep and see corruption. But Jesus, having spent and ended his life on earth more effectually than either Joshua or Joseph, rose from the dead, and saw no corruption." The point is not allegory but the plain logic of the canon: the very best of the old covenant — its conqueror, its patriarch, its high priest — all "see corruption," the destiny Peter expressly denies of Christ at Pentecost ("thou wilt not suffer thine Holy One to see corruption," Acts 2:27, citing Psalm 16:10). The three sealed graves at the end of Joshua are exactly the backdrop against which the resurrection reads as good news.
Joshua 24:30 · Joshua 24:32 · Joshua 24:33
The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.
Named voices, quoted verbatim from public-domain works:
This unit is the book's colophon — five verses of death-and-burial notices — and the ⚙ layer makes several honesty claims worth stating plainly. (1) This unit does not contain Joshua 1:5. The standing directive to flag the Joshua 1:5 → Hebrews 13:5 quotation applies only to units carrying 1:5; this is 24:29-33, so that flag is not invoked here. (2) The strong threads are Hebrew↔Hebrew and lexically grounded. The ties to Judges 2:9, Joshua 19:50, and Genesis 33:19 rest on rare shared Strong's lexemes computed by the Verifier — especially Timnath Chereç (H8556, 3 vv), Gaʻash (H1608, 4 vv), and qᵉsîyṭâh (H7192, 3 vv); these are recorded as verbal/quotation. (3) The '110 years' link to Genesis 50:26 is downgraded. Though every PD commentator notes Joshua died at Joseph's exact age, the Verifier finds no rare shared lexeme — only common words for die/hundred/ten/year — so the tie is recorded as structural/thematic (the text asserts it by juxtaposition, not by quotation), not as verbal. (4) The Genesis 34 Shechem echo is flagged. Whether the choice of Shechem for Joseph's grave deliberately redeems the place of Genesis 34's bloodshed, or simply names the same well-known site, is contested; it rests on shared proper nouns, not a quotation, and is marked accordingly. (5) Acts 7:16 is a known crux, not used as a confirmed thread. Stephen's speech (Acts 7:16) says the patriarchs were buried at Shechem in the tomb Abraham bought from the sons of Hamor — conflating Jacob's Shechem purchase here with Abraham's Machpelah purchase (Genesis 23). The Verifier finds no shared original-language lexeme (it is cross-Testament, Greek↔Hebrew, so shared Strong's numbers are impossible), and the harmonization is genuinely disputed; we note it but do not assert it as a confirmed cross-reference. (6) The Septuagint additions are legendary. The LXX/Arabic append to v. 30 the burial of Joshua's flint circumcision-knives, and after v. 33 a passage on Phinehas and the apostasy — both, as Gill, Cambridge, and the Pulpit agree, absent from the Hebrew and "merely taken from Judges" (Keil); they are reported, not adopted. (7) The tomb sites are tradition, not data. The Tibneh tomb of Joshua and the Awertah tomb of Eleazar are 19th-century and rabbinic identifications, conveyed on the authority of the cited voices (Conder, Stanley), with no claim of certainty.
✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)