English Standard Version
Then I brought you to the land of the Amorites, who lived on the other side of the Jordan. They fought with you, and I gave them into your hand, and you took possession of their land, and I destroyed them before you.
King James Bible
And I brought you into the land of the Amorites, which dwelt on the other side Jordan; and they fought with you: and I gave them into your hand, that ye might possess their land; and I destroyed them from before you.
American Standard Version
And I brought you into the land of the Amorites, that dwelt beyond the Jordan: and they fought with you; and I gave them into your hand, and ye possessed their land; and I destroyed them from before you.
And I brought you into the land of the Amorrhite, who dwelt beyond the Jordan. And when they fought against you, I delivered them into your hands, and you possessed their land, and slew them.
English Revised Version
And I brought you into the land of the Amorites, which dwelt beyond Jordan; and they fought with you: and I gave them into your hand, and ye possessed their land; and I destroyed them from before you.
Webster's Bible Translation
And I brought you into the land of the Amorites, who dwelt on the other side of Jordan, and they fought with you: and I gave them into your hand, that ye might possess their land; and I destroyed them from before you.
Joshua 24:8 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Joshua's address contains an expansion of two thoughts. He first of all recalls to the recollection of the whole nation, whom he is addressing in the persons of its representatives, all the proofs of His mercy which the Lord had given, from the calling of Abraham to that day (Joshua 24:2-13); and then because of these divine acts he calls upon the people to renounce all idolatry, and to serve God the Lord alone (Joshua 24:14, Joshua 24:15). Jehovah is described as the "God of Israel" both at the commencement (Joshua 24:2) and also at the close of the whole transaction, in perfect accordance with the substance and object of the address, which is occupied throughout with the goodness conferred by God upon the race of Israel. The first practical proof of the grace of God towards Israel, was the calling of Abraham from his idolatrous associations, and his introduction to the land of Canaan, where the Lord so multiplied his seed, that Esau received the mountains of Seir for his family, whilst Jacob went into Egypt with his sons.
(Note: "He commences with their gratuitous training, by which God had precluded them from the possibility of boasting of any pre-eminence or merit. For God had bound them to himself by a closer bond, because when they were on an equality with others, He drew them to himself to be His own peculiar people, for no other reason than His own good pleasure. Moreover, in order that it may be clearly seen that they have nothing whereof to glory, he leads them back to their earliest origin, and relates how their fathers had dwelt in Chaldaea, worshipping idols in common with the rest, and with nothing to distinguish them from the crowd." - Calvin.)
The ancestors of Israel dwelt "from eternity," i.e., from time immemorial, on the other side of the stream (the Euphrates), viz., in Ur of the Chaldees, and then at Haran in Mesopotamia (Genesis 11:28, Genesis 11:31), namely Terah, the father of Abraham and Nahor. Of Terah's three sons (Genesis 11:27), Nahor is mentioned as well as Abraham, because Rebekah, and her nieces Leah and Rachel, the tribe-mothers of Israel, were descended from him (Genesis 22:23; Genesis 29:10, Genesis 29:16.). And they (your fathers, Terah and his family) served other gods than Jehovah, who revealed himself to Abraham, and brought him from his father's house to Canaan. Nothing definite can be gathered from the expression "other gods," with reference to the gods worshipped by Terah and his family; nor is there anything further to be found respecting them throughout the whole of the Old Testament. We simply learn from Genesis 31:19, Genesis 31:34, that Laban had teraphim, i.e., penates, or household and oracular gods.
(Note: According to one tradition, Abraham was brought up in Sabaeism in his father's house (see Hottinger, Histor. Orient. p. 246, and Philo, in several passages of his works); and according to another, in the Targum Jonathan on Genesis 11:23, and in the later Rabbins, Abraham had to suffer persecution on account of his dislike to idolatry, and was obliged to leave his native land in consequence. But these traditions are both of them nothing more than conjectures by the later Rabbins.)
The question also, whether Abraham was an idolater before his call, which has been answered in different ways, cannot be determined with certainty. We may conjecture, however, that he was not deeply sunk in idolatry, though he had not remained entirely free from it in his father's house; and therefore that his call is not to be regarded as a reward for his righteousness before God, but as an act of free unmerited grace.
Treasury of Scripture Knowledge
"When my angel goes before you and brings you to the Amorites and the Hittites and the Perizzites and the Canaanites, the Hivites and the Jebusites, and I blot them out,
Then Israel sent messengers to Sihon king of the Amorites, saying,
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Jump to NextAmorite Amorites Destroy Destroyed Destruction Dwelling Dwelt East Hand Hands Jordan Lands Possess Possessed Possession Presence Side War
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.