Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
전권 강해·설교·예화 풍부 (항목 대량)
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
준전권 준학술 (권별 저자·연도 확인)
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
헬라어 신약 학술 (권별 저자 PD 확인 필요)
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
신약 학술 정밀주해 (독일 — K&D 대응)
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Wesley's Explanatory Notes
John Wesley · 1755
간결 실용 전권(NT 1755 / OT 1765) 웨슬리안
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
웨슬리안 전권 주석
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The Treasury of David
Charles H. Spurgeon · 1885
시편 주석 고전 (설교 자료 풍부)
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
설교형 강해 명저 (전권, 절별 가공 필요)
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The People's New Testament
B.W. Johnson · 1891
평이 절별 신약 해설 (일반신자·모바일)
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
감리교 전권 주석
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)
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Adam Clarke's Commentary and Critical Notes on the Bible
Joshua 18 Introduction
The tabernacle is set up at Shiloh, Joshua 18:1. Seven of the tribes having not yet received their inheritance, Joshua 18:2. Joshua orders three men from each tribe to be chosen, and sent to examine the land and divide it into seven parts, which should be distributed among them by lot, Joshua 18:3-7. The men go and do as commanded, and return to Joshua, Joshua 18:8, Joshua 18:9. Joshua casts lots for them, Joshua 18:10. The lot of Benjamin, how situated, Joshua 18:11. Its northern boundaries, Joshua 18:12-14. Its southern boundaries, Joshua 18:15-19. Its eastern boundary, Joshua 18:20. Its cities, Joshua 18:21-28.
INTRODUCTION TO Joshua 18
This chapter informs us of the setting up of the tabernacle at Shiloh, Joshua 18:1; of the notice Joshua took, that seven tribes had not received their inheritance, Joshua 18:2; of the instructions he gave them to send three men out of each tribe, and describe the land not yet disposed of, and bring the account to him, which was accordingly done, Joshua 18:3; and then he cast lots for them, and the first lot came up for Benjamin, Joshua 18:10; the borders of whose lots are described, Joshua 18:12; and the several cities in it enumerated, Joshua 18:21.
The Tabernacle at Shiloh (1444 BC)
¹ And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them.
In the midst of the story of the dividing of the land comes in this account of the setting up of the tabernacle, which had hitherto continued in its old place in the centre of their camp; but now that three of the four squadrons that used to surround it in the wilderness were broken and diminished, those of Judah, Ephraim, and Reuben, by the removal of those tribes to their respective possessions, and that of Dan only remained entire, it was time to think of removing the tabernacle itself into a city. Many a time the priests and Levites had taken it down, carried it, and set it up again in the wilderness, according to the directions given them (Nu 4:5-33, etc.); but now they must do it for good and all, not one of the stakes thereof must any more be removed, nor any of the cords thereof broken, Isa 33:20. Observe,
I. The place to which the tabernacle was removed, and in which it was set up. It was Shiloh, a city in the lot of Ephraim, but lying close upon the lot of Benjamin. Doubtless God himself did some way or other direct them to this place, for he had promised to choose the place where he would make his name to dwell, De 12:11. It is most probable God made known his mind in this matter by the judgment of Urim. This place was pitched upon, 1. Because it was in the heart of the country, nearer the centre than Jerusalem was, and therefore the more convenient for the meeting of all Israel there from the several parts of the country; it had been in the midst of their camp in the wilderness, and therefore must now be in the midst of their nation, as that which sanctified the whole, and was the glory in the midst of them. See Ps 46:5. 2. Because it was in the lot of that tribe of which Joshua was, who was now their chief magistrate, and it would be both for his honour and convenience and for the advantage of the country to have it near him. The testimony of Israel and the thrones of judgment do well together, Ps 122:4,5. 3. Some think there was an eye to the name of the place, Shiloh being the name by which the Messiah was known in dying Jacob's prophecy (Ge 49:10), which prophecy, no doubt, was well known among the Jews; the setting up of the tabernacle in Shiloh gave them a hint that in that Shiloh whom Jacob spoke of all the ordinances of this worldly sanctuary should have their accomplishment in a greater and more perfect tabernacle, Heb 9:1,11. And Dr. Lightfoot thinks that the place where the tabernacle was set up was therefore called Shiloh, because of the peaceableness of the land at this time; as afterwards in Salem was his temple, which also signifies peaceable.
II. The solemn manner of doing it: The whole congregation assembled together to attend the solemnity, to do honour to the ark of God, as the token of his presence, and to bid it welcome to its settlement. Every Israelite was interested in it, and therefore all testified their joy and satisfaction upon this occasion. See 2Sa 6:15. It is probable those tribes that were yet encamped when the tabernacle was removed to Shiloh decamped from Gilgal and pitched about Shiloh, for every true Israelite will desire to fix where God's tabernacle fixed. Mention is made, on this occasion, of the land being subdued before them, to intimate that the country, hereabouts at least, being thoroughly reduced, they met with no opposition, nor were they apprehensive of any danger, but thought it time to make this grateful acknowledgment of God's goodness to them in the constant series of successes with which he had blessed them. It was a good presage of a comfortable settlement to themselves in Canaan, when their first care was to see the ark well settled as soon as they had a safe place ready to settle it in. Here the ark continued about 300 years, till the sins of Eli's house forfeited the ark, lost it and ruined Shiloh, and its ruins were long after made use of as warnings to Jerusalem. Go, see what I did to Shiloh, Jer 7:12, Ps 78:60.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Jos 18:1.
Jos 18:1.
THE TABERNACLE SET UP AT SHILOH.
1. the whole congregation . . . assembled together at Shiloh--The main body of the Israelites had been diminished by the separation of the three tribes, Judah, Ephraim, and Manasseh into their respective allotments; and the country having been in a great measure subdued, the camp was removed to Shiloh (now Seilun). It was twenty or twenty-five miles north of Jerusalem, twelve north of Beth-el, and ten south of Shechem, and embosomed in a rugged and romantic glen. This sequestered spot in the heart of the country might have been recommended by the dictates of convenience. There the allotment of the territory could be most conveniently made, north, south, east, and west, to the different tribes. But "the tabernacle of the congregation was also set up there," and its removal therefore must have been made or sanctioned by divine intimation
(De 12:11).
It remained in Shiloh for more than three hundred years
(1Sa 4:1-11).
After all overt resistance was overcome, the tabernacle with its sacred contents was removed from its place of safety at Gilgal, in a corner of the land near the Jordan, to a central place, Shiloh, the modern Scilun, which is two or three miles east of the main road, and rather more than half way between Jerusalem and Nablous. Its choice as the national sanctuary may indeed have been determined by Joshua, no doubt under divine direction Deuteronomy 12:11, because of its insignificance, in order to avoid local jealousies, as well as because of its position in the very center of the whole land, and perhaps also because of its seclusion. Its very name ("rest") was probably bestowed at this juncture when God had given the people rest from their enemies. The tabernacle with its contents continued at Shiloh during the whole period of the Judges, until its capture by the Philistines. Shiloh 1 Samuel 4:3-4 seems to have fallen into desolation at an early date Jeremiah 7:12; Jeremiah 26:6.
Israel assembled together at Shiloh - This appears to have been a considerable town about fifteen miles from Jerusalem, in the tribe of Ephraim, and nearly in the center of the whole land. To this place both the camp of Israel, and the ark of the Lord, were removed from Gilgal, after a residence there of seven years. Here the tabernacle remained one hundred and thirty years, as is generally supposed, being the most conveniently situated for access to the different tribes, and for safety, the Israelites having possession of the land on all sides; for it is here added, the land was subdued before them - the Canaanites were so completely subdued, that there was no longer any general resistance to the Israelitish arms.
And the whole congregation of the children of Israel assembled together at Shiloh,.... The whole body of the people, men, women, and children, as well as the camp, Joshua 18:9; at least all that had not received their inheritances in the land. Hither they came from Gilgal, where the camp and tabernacle had been ever since their passage over Jordan; but now the land being in the main subdued, that was too far off both for the camp and tabernacle, and therefore they moved further into the land, and nearer Jerusalem, where in time the tabernacle was to be placed. The place they assembled at, Shiloh, was in the tribe of Ephraim, of which tribe Joshua was, and whose lot and inheritance was now fixed, and it was not far from Jerusalem, about two leagues. Jerom says (u) it was ten miles from, Neapolis or Shechem, in the country of Acrabatena; and that there were scarce any ruins of it to be seen in his day, only an altar demolished was shown (w). It seems to have its name from the peaceable condition the land was now in, and very likely was now given it on that account:
and set up the tabernacle of the congregation there; no doubt by the appointment and direction of God, signified to Eleazar the high priest, either by a voice, or by Urim and Thummim; and the removal of it seemed necessary, partly that because several camps which surrounded it were now broken up and settled in their cities, as Reuben, Judah, and Ephraim; and partly that it might be near where Joshua, the governor of Israel, resided, Ephraim being his tribe; and also since Gilgal, on the borders of the land, was too far off for the people to resort to the tabernacle, and therefore it was, proper it should be more in the heart of the country: when this was done, cannot certainly be determined; Kimchi says it was fourteen years after the Israelites came into the land of Canaan; and so says (x) their chronology; but it is highly probable it was before that time, and not longer than seven or eight years at most; here the tabernacle continued, according to the Jewish writers (y), three hundred sixty nine years, even unto the times of Samuel, when for the sins of the sons of Eli it was removed. Eupolemus (z), an Heathen writer, speaks of the holy temple being fixed at Shiloh by Joshua:
and the land was subdued before them: the far greater part of it, and all so as to have no disturbance from, or war with, the inhabitants.
(u) De loc. Heb. fol. 94. I.((w) Comment. in Soph. c. 1. fol. 94. I. Epitaph. Paul. fol. 59. L. (x) Seder Olam Rabba, c. 11. p. 32. (y) Maimon. in Misn. Zebachim, c. 14. sect. 6. Bartenora in ib. sect. 7. Seder Olam Rabba, ut supra. (x)) (z) Apud Euseb. Praepar. Evangel. l. 9. c. 30. p. 447.
In this chapter we have, I. The setting up of the tabernacle at Shiloh, Jos 18:1. II. The stirring up of the seven tribes that were yet unsettled to look after their lot, and the putting of them in a method for it, by Joshua, Jos 18:2-7. III. The distributing of the land into seven lots, by certain men employed for that purpose, Jos 18:8,9. IV. The determining of these seven portions to the seven tribes yet unprovided for by lot, Jos 18:10. V. The particular lot of the tribe of Benjamin, the borders of it, Jos 18:11-20. And the cities contained in it, Jos 18:21-28. The other six tribes we shall find well provided for in the next chapter.