Teks -- Joshua 18:1-28 (NET)

The Tribes Meet at Shiloh

18:1 The entire Israelite community assembled at Shiloh and there they set up the tent of meeting. Though they had subdued the land, 18:2 seven Israelite tribes had not been assigned their allotted land. 18:3 So Joshua said to the Israelites: “How long do you intend to put off occupying the land the Lord God of your ancestors has given you? 18:4 Pick three men from each tribe. I will send them out to walk through the land and make a map of it for me. 18:5 Divide it into seven regions. Judah will stay in its territory in the south, and the family of Joseph in its territory in the north. 18:6 But as for you, map out the land into seven regions and bring it to me. I will draw lots for you here before the Lord our God. 18:7 But the Levites will not have an allotted portion among you, for their inheritance is to serve the Lord. Gad, Reuben, and the half-tribe of Manasseh have already received their allotted land east of the Jordan which Moses the Lord’s servant assigned them.” 18:8 When the men started out, Joshua told those going to map out the land, “Go, walk through the land, map it out, and return to me. Then I will draw lots for you before the Lord here in Shiloh.” 18:9 The men journeyed through the land and mapped it and its cities out into seven regions on a scroll. Then they came to Joshua at the camp in Shiloh. 18:10 Joshua drew lots for them in Shiloh before the Lord and divided the land among the Israelites according to their allotted portions.

Benjamin’s Tribal Lands

18:11 The first lot belonged to the tribe of Benjamin by its clans. Their allotted territory was between Judah and Joseph. 18:12 Their northern border started at the Jordan, went up to the slope of Jericho on the north, ascended westward to the hill country, and extended to the desert of Beth Aven. 18:13 It then crossed from there to Luz, to the slope of Luz to the south (that is, Bethel), and descended to Ataroth Addar located on the hill that is south of lower Beth Horon. 18:14 It then turned on the west side southward from the hill near Beth Horon on the south and extended to Kiriath Baal (that is, Kiriath Jearim), a city belonging to the tribe of Judah. This is the western border. 18:15 The southern side started on the edge of Kiriath Jearim and extended westward to the spring of the waters of Nephtoah. 18:16 The border then descended to the edge of the hill country near the Valley of Ben Hinnom located in the Valley of the Rephaites to the north. It descended through the Valley of Hinnom to the slope of the Jebusites to the south and then down to En Rogel. 18:17 It went northward, extending to En Shemesh and Geliloth opposite the Pass of Adummim, and descended to the Stone of Bohan son of Reuben. 18:18 It crossed to the slope in front of the Arabah to the north and descended into the Arabah. 18:19 It then crossed to the slope of Beth Hoglah to the north and ended at the northern tip of the Salt Sea at the mouth of the Jordan River. This was the southern border. 18:20 The Jordan River borders it on the east. These were the borders of the land assigned to the tribe of Benjamin by its clans. 18:21 These cities belonged to the tribe of Benjamin by its clans: Jericho, Beth Hoglah, Emek Keziz, 18:22 Beth Arabah, Zemaraim, Bethel, 18:23 Avvim, Parah, Ophrah, 18:24 Kephar Ammoni, Ophni, and Geba– a total of twelve cities and their towns. 18:25 Gibeon, Ramah, Beeroth, 18:26 Mizpah, Kephirah, Mozah, 18:27 Rekem, Irpeel, Taralah, 18:28 Zelah, Haeleph, the Jebusite city (that is, Jerusalem), Gibeah, and Kiriath– a total of fourteen cities and their towns. This was the land assigned to the tribe of Benjamin by its clans.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Jos 18:1 - Set up the tabernacle

By God's appointment. It was removed from Gilgal, partly for the honour and conveniency of Joshua, that he being of the tribe of Ephraim, and seating himself there, might have the opportunity of consulting with God as often as he needed; and partly for the conveniency of all the tribes, that being in the center of them, they might more easily resort to it from all places. Here the tabernacle continued for above three hundred years, even 'till Samuel's days, 1Sa 1:3. Shiloh was the name given to the Messiah in dying Jacob's prophecy. So the pitching the tabernacle in Shiloh intimated to the Jews, 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.

Wesley: Jos 18:3 - How long are you slack

This slackness is supposed to arise from an opinion of the impossibility of making any regular distribution of the parts, 'till the whole were more exactly surveyed, which accordingly is here done. Likewise, being weary of war, and having sufficient plenty of all things, they were unwilling to run into new hazards.

Wesley: Jos 18:4 - Three men

Three, not one, for more exact observation both of the measure and quality of the several portions, and for greater assurance of their care and faithfulness in giving in their account.

Wesley: Jos 18:4 - Of each tribe

One of each of these tribes, who were yet unprovided for.

Wesley: Jos 18:5 - Seven parts

Which were of equal extent or worth: for no tribe was so great, but one of these parts in its full extent would abundantly suffice them; and there was no reason why the portions should be greater or less according as the tribes at present were more or fewer in number, because of the various changes which happened therein successively; it being usual for one tribe to be more numerous than another in one age, which was fewer in the next. And if the several tribes had increased more, and not diminished their numbers by their sins, they might have sent forth colonies, and taken any part of the land, even as far as Euphrates, all which the Lord of the whole earth had given them a right to, which when they pleased they might take possession of.

Wesley: Jos 18:5 - Judah shall abide on the south

They shall not be disturbed in their possession, but shall keep it, except some part of it shall be adjudged to another tribe.

Wesley: Jos 18:5 - Joseph on the north

In respect of Judah, not of the whole land; for divers other tribes were more northern than they.

Wesley: Jos 18:6 - Before the Lord

That is, before the ark or tabernacle, that God may be witness and judge, and author of the division, that each may be contented with his lot, and that your several possessions may be secured to you as things sacred.

Wesley: Jos 18:9 - By cities

Or, according to the cities, to which the several parties or territories belonged.

Wesley: Jos 18:11 - And the children of Joseph

Wherein we see the wisdom of Divine Providence, this being the only place in which that prophecy, Deu 33:12, could have been accomplished. Providence cast Benjamin next to Joseph on the one hand, because Benjamin was own and only brother to Joseph, and next to Judah on the other hand, that this tribe might hereafter unite with Judah, in an adherence to the throne of David, and the temple at Jerusalem.

Wesley: Jos 18:14 - Kirjath

jearim - The Israelites changed the name, to blot out the remembrance of Baal.

Wesley: Jos 18:16 - The end of the mountain

The place where the mountain ends, and the valley begins.

Wesley: Jos 18:16 - Before the valley

That is, in the prospect of that valley.

Wesley: Jos 18:16 - In the valley on the north

Which extends unto this other valley on the north - side of it.

Wesley: Jos 18:16 - Of Jebusi

To that part where the Jebusites lived, which was in and near Jerusalem.

Wesley: Jos 18:21 - Jericho

For tho' the city was destroyed, the territory remained.

JFB: Jos 18:1 - 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 (Deu 12:11). It remained in Shiloh for more than three hundred years (1Sa 4:1-11).

JFB: Jos 18:2 - there remained . . . seven tribes, which had not yet received their inheritance

The selection of Shiloh for the seat of worship, together with the consequent removal of the camp thither, had necessarily interrupted the casting of lots, which was commenced by fixing localities for the tribes of Judah and Joseph. Various causes led to a long delay in resuming it. The satisfaction of the people with their change to so pleasant and fertile a district, their preference of a nomad life, a love of ease, and reluctance to renew the war, seem to have made them indifferent to the possession of a settled inheritance. But Joshua was too much alive to the duty laid on him by the Lord to let matters continue in that state; and accordingly, since a general conquest of the land had been made, he resolved to proceed immediately with the lot, believing that when each tribe should receive its inheritance, a new motive would arise to lead them to exert themselves in securing the full possession.

JFB: Jos 18:3 - How long are ye slack to go to possess the land, which the Lord God of your fathers hath given you

This reproof conveys an impression that the seven tribes were dilatory to a criminal extent.

JFB: Jos 18:4-9 - Give out from among you three men for each tribe

Though the lot determined the part of the country where each tribe was to be located, it could not determine the extent of territory which might be required; and the dissatisfaction of the children of Joseph with the alleged smallness of their possession gave reason to fear that complaints might arise from other quarters, unless precautions were taken to make a proper distribution of the land. For this purpose a commission was given to twenty-one persons--three chosen from each of the seven tribes which had not yet received their inheritance, to make an accurate survey of the country.

JFB: Jos 18:9 - The men went and passed through the land, and described it by cities into seven parts in a book

Dividing the land according to its value, and the worth of the cities which it contained, into seven equal portions. This was no light task to undertake. It required learning and intelligence which they or their instructors had, in all probability, brought with them out of Egypt. Accordingly, JOSEPHUS says that the survey was performed by men expert in geometry. And, in fact, the circumstantial account which is given of the boundaries of each tribe and its situation, well proves it to have been the work of no mean or incompetent hands.

JFB: Jos 18:10 - Joshua cast lots for them in Shiloh before the Lord

Before the tabernacle, where the divine presence was manifested, and which associated with the lot the idea of divine sanction.

JFB: Jos 18:11 - the lot of . . . Benjamin came up

It has been supposed that there were two urns or vessels, from which the lots were drawn: one containing the names of the tribes, the other containing those of the seven portions; and that the two were drawn out simultaneously.

JFB: Jos 18:11 - the coast of their lot came forth between the children of Judah and the children of Joseph

Thus the prophecy of Moses respecting the inheritance of Benjamin was remarkably accomplished. (See on Deu 33:12).

Clarke: Jos 18:1 - Israel assembled together at Shiloh

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.

Clarke: Jos 18:3 - How long are ye slack to go to possess the land

How long are ye slack to go to possess the land - We find an unaccountable backwardness in this people to enter on the inheritance which God had given them! They had so long been supported by miracle, without any exertions of their own, that they found it difficult to shake themselves from their inactivity. When it was necessary that all the people should go out to battle, they went with a measure of confidence, expecting miraculous help from God, and confiding in their numbers, but when each tribe found it necessary to fight for itself, in order to its establishment and the extension of its borders, it was discouraged, and chose rather a life of inglorious ease than the possession of an inheritance which would cost it much labor to conquer.

Clarke: Jos 18:4 - Three men for each tribe

Three men for each tribe - Probably meaning only three from each of the seven tribes who had not yet received their inheritance. It is likely that these twenty-one men were accompanied by a military guard, for without this they might have been easily cut off by straggling parties of the Canaanites

Clarke: Jos 18:4 - They shall - describe it

They shall - describe it - It is likely they were persons well acquainted with geography and mensuration, without which it would have been impossible for them to have divided the land in the way necessary on this occasion.

Clarke: Jos 18:5 - Judah shall abide - on the south, and the house of Joseph - on the north

Judah shall abide - on the south, and the house of Joseph - on the north - Joshua does not mean that the tribe of Judah occupied the south, and the tribe of Ephraim and Manasseh the north of the promised land; this was not the fact: but being now at Shiloh, a considerable way in the territory of Ephraim, and not far from that of Judah, he speaks of them in relation to the place in which he then was. Calmet considers him as thus addressing the deputies: "Go and examine the whole of the country which remains yet to be possessed; do not take into consideration the tribe of Judah, which is on the south, nor the tribe of Ephraim, which is on the north of where we now are, but carefully divide the remaining land which is not occupied by these tribes into seven equal parts."This makes a very good sense, and frees the place from embarrassment.

Clarke: Jos 18:7 - The priesthood of the Lord is their inheritance

The priesthood of the Lord is their inheritance - We have already seen that the priests and Levites had the sacrifices, oblations tithes, first-fruits, redemption-money of the firstborn, etc., for their inheritance; they had no landed possessions in Israel; the Lord was their portion.

Clarke: Jos 18:9 - And described it in a book

And described it in a book - This as far as I can recollect, is the first act of surveying on record. These men and their work differed widely from those who had searched the land in the time of Moses; they went only to discover the nature of the country, and the state of its inhabitants; but these went to take an actual geographical survey of it, in order to divide it among the tribes which had not yet received their portions. We may suppose that the country was exactly described in a book, that is, a map, pointing out the face of the country, accompanied with descriptions of each part.

Clarke: Jos 18:11 - And the lot - of Benjamin came up

And the lot - of Benjamin came up - On the manner of casting the lot, see on Jos 14:2 (note), and Num 26:55 (note). There were probably two urns, one of which contained the names of the seven tribes, and the other that of the seven portions. They therefore took out one name out of the first urn, and one portion out of the second, and thus the portion was adjudged to that tribe.

Clarke: Jos 18:12 - The wilderness of Beth-aven

The wilderness of Beth-aven - This was the same as Beth-el; but this name was not given to it till Jeroboam had fixed one of his golden calves there. Its first name signifies the house of God; its second, the house of iniquity.

Clarke: Jos 18:16 - To the side of Jebusi

To the side of Jebusi - The mountain of Zion, that was near Jerusalem; for Jebusi, or Jebus, was the ancient name of this city.

Clarke: Jos 18:17 - En-shemesh

En-shemesh - The fountain of the sun; a proof of the idolatrous nature of the ancient inhabitants of this land

Clarke: Jos 18:17 - Geliloth

Geliloth - As the word signifies borders or limits, it is probably not the proper name of a place: And went forth towards the Borders which are over against the ascent to Adummim.

Clarke: Jos 18:19 - The north bay of the Salt Sea

The north bay of the Salt Sea - As the word לשון leshon signifies the tongue, it may here refer to the point of the Dead or Salt Sea. Of these tongues or points it had two, one on the north, and the other on the south.

Clarke: Jos 18:21 - Now the cities

Now the cities - Some of these cities have been mentioned before, and described; of others we know nothing but the name.

Clarke: Jos 18:24 - And Gaba

And Gaba - Supposed to be the same as Gibeah of Saul, a place famous for having given birth to the first king of Israel; and infamous for the shocking act towards the Levite’ s wife, mentioned Jdg 19:16-30, which was the cause of a war in which the tribe of Benjamin was nearly exterminated. Judges 20:29-48.

Clarke: Jos 18:25 - Gibeon

Gibeon - See before, Jos 10:1-14 (note). This place is famous for the confederacy of the five kings against Israel, and their miraculous defeat. Ramah, a place about six or eight miles north of Jerusalem. Beeroth, i.e., wells; one of the four cities which belonged to the Gibeonites, who made peace with the Israelites by stratagem. See Jos 9:3-15.

Clarke: Jos 18:26 - And Mizpeh

And Mizpeh - This place is celebrated in the sacred writings. Here the people were accustomed to assemble often in the presence of the Lord, as in the deliberation concerning the punishment to be inflicted on the men of Gibeah, for the abuse of the Levite’ s wife. Jdg 20:1-3. Samuel assembled the people here to exhort them to renounce their idolatry, 1Sa 7:5, 1Sa 7:6. In this same place Saul was chosen to be king, 1Sa 10:17. It was deemed a sacred place among the Israelites; for we find, from 1 Maccabees 3:46, that the Jews assembled here to seek God, when their enemies were in possession of the temple.

Clarke: Jos 18:28 - And Zelah

And Zelah - This was the burying-place of Saul, Jonathan, and the family of Kish. See 2Sa 21:14

Clarke: Jos 18:28 - Jebusi, which is Jerusalem

Jebusi, which is Jerusalem - We often meet with this name, and it is evident that it was the ancient name of Jerusalem, which was also called Salem; and was probably the place in which Melchizedek reigned in the days of Abraham; though some think a different place is meant; for that there was another place of the same name, is evident from Joh 3:23. This place, called Salim by the evangelist, is said to be near to Enon, and there John baptized, because there was much water in the place. This, however, must not be confounded with the Salem mentioned above; for that this was a name of Jerusalem, is evident from Psa 76:1, Psa 76:2 : In Judah is God known: his name is great in Israel. In Salem also is his tabernacle, and his dwelling-place in Zion. This must refer to Jerusalem, where the temple was situated. Whether Jebus or Jebusi had its name from the Jebusites, or the Jebusites from it, cannot be ascertained.

Calvin: Jos 18:1 - And the whole congregation of the children of Israel,

1.And the whole congregation of the children of Israel, etc Here we have a narrative of the celebrated convention held in Shiloh, where it was deliberated, as to the casting of the remaining lots. For although with pious zeal they had attempted the casting of lots, yet the proceeding had been interrupted, as if victory behooved to precede the distribution which depended solely on the mouth of God. They assemble, therefore, in Shiloh to determine what was necessary to be done in future. And there is no doubt that Joshua summoned this meeting in order to raise them from their lethargy. For they do not come forward spontaneously with any proposal, but he begins with upbraiding them with having been sluggish and remiss in entering on the inheritance which God had bestowed upon them. It is easy to infer from his speech that they had shown great alacrity at the outset, but that there had been no perseverance.

And yet that obedience, which shortly after grew languid, was honored with the approbation of the Holy Spirit. It is to be observed that the people are blamed, not for neglecting to proceed to the lot, but for not occupying the inheritance divinely offered to them. And, certainly, as the distribution by lot was a sign of confidence, so each district which fell out to each was a sure and faithful pledge of future possession; for the Lord was by no means deluding them in assigning to each his portion.

The word דפה , which I have translated “to cease,” signifies also to be remiss or feeble. He charges them, therefore, with base heartlessness, in that while the full time for routing the enemy had arrived, they by their delays retard and suspend the effect of the divine goodness. For had they been contented with the bare lot, and faithfully embraced the results which it gave, they would doubtless have been prompt and expeditious in carrying on the war, nay, would have hastened like conquerors to a triumph.

The ark is said to have been stationed at Shiloh, ¹⁶¹ not only that the consultation might be graver and more sacred, as held in the presence of God, but because it was a completely subjugated place, and safe from all external violence and injury. For it behooved to be their special care to prevent its exposure to sudden assault. No doubt the hand of God would have been stretched to ward off attacks of the enemy from any quarter; still, however, though God dwelt among them, they were to be regarded as its guardians and attendants.

But although a station for the ark was then chosen, it was not a perpetual abode, but only a temporary lodging. For it was not left to the will or suffrages of the people to fix the seat where God should dwell, but they behooved to wait for the period so often referred to in the Law, when he was to establish the memorial of his name elsewhere. This was at length accomplished when Mount Zion was set apart for the Temple. For this reason it is said in the Psalm,

“Our feet shall stand within thy gates, O Jerusalem.”
(Psa 122:2)

These words intimate that up to that time the ark was pilgrimating. At last the ruin and devastation of Shiloh showed that no rank or dignity can screen those who corrupt the blessings of God from his vengeance. Up to the death of Eli, God allowed his sacred name to be worshipped there; but when all religion was polluted by the impiety of the priests, and almost abolished by the ingratitude of the people, that spot became to posterity a signal monument of punishment. Accordingly, Jeremiah tells the inhabitants of Jerusalem, who were proudly boasting of their Temple, to turn their eyes to that example. Speaking in the name of the Lord, he says,

“Go you now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.” (Jer 7:12)

Calvin: Jos 18:4 - Give out from among you three men,

4.Give out from among you three men, etc Caleb and Joshua had already surveyed those regions, and the people had learned much by inquiry: Joshua, however, wishes the land to be divided as if according to actual survey ¹⁶² and orders three surveyors to be appointed for each of the seven tribes, in order that by the mouth of two or three persons every dispute may be settled. But nothing seems more incongruous than to send twenty-one men, who were not only to pass directly through a hostile country, but to trace it through all its various windings and turnings, so as not to leave a single corner unexamined, to calculate, its length and breadth, and even make due allowance for its inequalities. Every person whom they happened to meet must readily have suspected who they were, and for what reason they had been employed on this expedition. In short, no free return lay open for them except through a thousand deaths. Assuredly they would not have encountered so much danger from blind and irrational impulse, nor would Joshua have exposed them to such manifest danger had they not been aware that all those nations, struck with terror from heaven, desired nothing so much as peace. For although they hated the children of Israel, still, having been subdued by so many overthrows, they did not dare to move a finger against them, and thus the surveyors proceeded in safety as through a peaceful territory, under the pretext either of trading, or at least of making a harmless visit. ¹⁶³ It is also possible that they arranged themselves in different parties, and thus made the journey more secretly. It is certain, indeed, that there was only one source from which they could have derived all this courage and confidence, from trusting under the shadow of the wings of the Almighty, and thus having no fear of blind and stupid men. Hence the praise here bestowed on their ready will. For had they not been persuaded that the hands of those nations were tied up by supernal power, they would have had a just and honest cause for refusing. ¹⁶⁴

Calvin: Jos 18:9 - And the men went and passed,

9.And the men went and passed, etc Here not only is praise bestowed on the ready obedience by which their virtue shone forth conspicuous, but the Lord gives a signal manifestation of his favor by deigning to bestow remarkable success on pious Joshua and the zeal of the people. Had they crept along by subterranean burrows, they could scarcely have escaped innumerable dangers, but now, when they are taking notes of the cities and their sites, of the fields, the varying features of the districts, and all the coasts, and without meeting with any adverse occurrence, return in safety to their countrymen, who can doubt that their life had been kept safe among a thousand deaths by a wonderful exertion of divine power? It is accordingly said emphatically, that they returned to celebrate the grace of God, which is just equivalent to saying that they were brought back by the hand of God. This made the people proceed more willingly to the casting of lots. For their minds would not yet have been well purged of fastidiousness had they not perceived in that journey a signal display of divine favor, promising them that the final issue would be according to their wish. Joshua is hence said to have divided according to the inheritance of each, as if he were sending them to enter on a quiet possession, though the effect depended on the divine presence, because it ought to have been enough for them that the whole business was carried on by the authority of God, who never deceives his people, even when he seems to sport with them. In what sense the ark of the covenant is called God, or the face of God, I have already explained in many passages.

Calvin: Jos 18:11 - NO PHRASE

In the lot of Benjamin nothing occurs particularly deserving of notice, unless that a small tribe takes precedence of the others. I admit, indeed, that its limits were narrowed in proportion to the fewness of its numbers, because it obtained only twenty-six cities; but still an honor was bestowed upon it in the mere circumstance of its receiving its inheritance before more distinguished tribes. We may add, that in this way they were conjoined and made neighbors to the other ¹⁶⁵ children of Joseph, with whom their relationship was more immediate. For they were placed in the middle between the children of Ephraim and Manasseh on the one side, and those of Judah on the other. They had also the distinguished honor of including Jerusalem in their inheritance, though they afterwards granted it by a kind of precarious tenure to the children of Judah for a royal residence. ¹⁶⁶

It is strange, however, that having obtained such a quiet locality, they did not live on peaceful and friendly terms with their neighbors. But we possess the prophecy of Jacob,

“Benjamin shall ravin as a wolf; in the morning he shall devour the prey, and at night he shall divide the spoil.” (Gen 49:27)

They must, therefore, have been by nature of a covetous and turbulent disposition, or from some necessity not now known to us, they must have been impelled to live upon plunder. In regard to the city of Luz, the other name is added, (“the same is Bethel,”) because then only did the name given by Jacob come into common use. (Gen 28:19) It was at no great distance from Beth-Aven, whose name, as it was opprobrious and infamous, was transferred to Bethel itself, after it was corrupted and polluted by impious superstitions. ¹⁶⁷ It is probable that Ciriath-Baal was called Ciriath-Jeharim, to take away the name of the idol, which would have been a stain on its true piety. For it certainly would have been base and shameful that the lips of the people should have been polluted by the name of a protector who was an enemy to the true God.

Defender: Jos 18:1 - Shiloh

Shiloh was a town in the territory assigned to Ephraim which was Joshua's tribe (Num 13:8). This became both the political and religious center of Israel during its early years in the land. Since the name essentially means "rest," and had been applied by Jacob as a name of the promised Savior (Gen 49:10), it seems possible that its name was given by Joshua, who thought it would be an appropriate location for the tabernacle. There is no obvious connection with the Shiloh of Jacob's prophecy (Gen 49:10), unless the town was named in reference to this Messianic prophecy.

Defender: Jos 18:1 - tabernacle

The tabernacle had been carried from place to place during the forty-year wilderness wanderings. It had remained with the camp at Gilgal until Joshua moved it to Shiloh. It remained at Shiloh all during the period of the judges, until Shiloh was finally overthrown by the Philistines in the days of Eli, and the ark of the covenant was carried away (1Sa 4:10, 1Sa 4:11)."

Defender: Jos 18:9 - seven parts in a book

The scientific art of surveying is ancient. The Egyptians practiced it, but long before that, the sons of Noah and their descendants used it to divide the lands for their nations after the flood (Gen 10:32)."

TSK: Jos 18:1 - Shiloh // set up

Shiloh : Shiloh was situated on a hill in the tribe of Ephraim, though near the borders of Benjamin, about fifteen miles north of Jerusalem, and, according to Eusebius, twelve, or according to Jerome, ten miles (south) from Shechem or Nablous. It was but a little north from Bethel or Ai, and near the road from Shechem to Jerusalem (Jdg 21:19). In Jerome’ s time, Shiloh was ruined; and nothing remarkable was extant, but the foundations of the altar of burnt offerings which had been erected when the tabernacle stood there. Jos 19:51, Jos 21:2, Jos 22:9

set up : Jdg 18:31; 1Sa 1:3, 1Sa 1:24, 1Sa 4:3, 1Sa 4:4; 1Ki 2:27, 1Ki 14:2, 1Ki 14:4; Psa 78:66; Jer 7:12-14, Jer 26:6

TSK: Jos 18:3 - How long are

How long are : Jdg 18:9; Pro 2:2-6, Pro 10:4, Pro 13:4, Pro 15:19; Ecc 9:10; Zep 3:16; Mat 20:6; Joh 6:27; Phi 3:13, Phi 3:14; 2Pe 1:10, 2Pe 1:11

TSK: Jos 18:4 - three // describe

three : Jos 18:3, Jos 3:12, Jos 4:2; Num 1:4, Num 13:2

describe : Jos 18:6, Jos 18:9

TSK: Jos 18:5 - Judah shall // the house

Judah shall : Jos 15:1-12, Jos 19:1-9

the house : Josh. 16:1-17:18

TSK: Jos 18:6 - that I may cast

that I may cast : Jos 18:8, Jos 18:10, Jos 14:2; Num 26:54, Num 26:55, Num 33:54, Num 34:13; Psa 105:11; Pro 16:33, Pro 18:18; Act 13:19

TSK: Jos 18:7 - the Levites // and Gad

the Levites : Jos 13:14, Jos 13:33; Num 18:20, Num 18:23; Deu 10:9, Deu 18:1, Deu 18:2

and Gad : Josh. 13:8-31; Num 32:29-41; Deu 3:12-17, Deu 4:47, Deu 4:48

TSK: Jos 18:8 - Go // that I may here

Go : Gen 13:17

that I may here : Jos 18:6, Jos 18:10, Jos 7:16-18, Jos 13:7, Jos 14:1, Jos 14:2, Jos 15:1; 1Sa 14:41; Act 1:24-26; Rom 14:19

TSK: Jos 18:9 - described // into seven

described : The surveyors seem to have formed some kind of map of the country, as well as a description of it in writing. The Egyptians, from the situation of their fields, as annually overflowed by the Nile, acquired great skill in mensuration and land surveying; and some of the Israelites had, no doubt, learned these from them, without a knowledge of which they could not properly have divided the land. This is probably the first act of surveying on record.

into seven : Act 13:19

TSK: Jos 18:10 - cast lots // before the Lord

cast lots : Jos 18:6, Jos 18:8; Pro 18:18; Eze 47:22, Eze 48:29; Mat 27:35; Act 13:19

before the Lord : Psa 16:5, Psa 16:6, Psa 47:4, Psa 61:5; Joh 17:2; Act 26:18; Col 1:12

TSK: Jos 18:11 - between the children

between the children : Jos 15:1-8, Jos 16:1-10; Deut. 10:1-22, Deu 13:12

TSK: Jos 18:12 - Jericho // the wilderness

Jericho : Jos 2:1, Jos 3:16, Jos 6:1, Jos 16:1

the wilderness : Jos 7:2; Hos 4:15, Hos 5:8, Hos 10:5

TSK: Jos 18:13 - side of Luz // Bethhoron

side of Luz : Jos 16:2; Gen 28:19; Jdg 1:22-26

Bethhoron : Jos 10:11, Jos 16:3, Jos 21:22

TSK: Jos 18:14 - Kirjathbaal

Kirjathbaal : Jos 15:9, Jos 15:60; 1Sa 7:1, 1Sa 7:2; 2Sa 6:2; 1Ch 13:5, 1Ch 13:6

TSK: Jos 18:15 - Nephtoah

Nephtoah : Jos 15:9

TSK: Jos 18:16 - the valley of the son // the valley of the giants // Jebusi // Enrogel

the valley of the son : Jos 15:8; 2Ki 23:10; 2Ch 28:3, 2Ch 33:6; Isa 30:33; Jer 7:31, Jer 7:32, Jer 19:2, Jer 19:6, Jer 19:11; Jer 32:35

the valley of the giants : See note on Jos 15:8. Jos 18:16; 1Ch 14:9

Jebusi : Mount zion, south of Jerusalem; for Jebusi or Jebus was the ancient name of that city. Jos 18:28, Jos 15:63; Jdg 1:8, Jdg 1:21, Jdg 19:10

Enrogel : Jos 15:7; 2Sa 17:17; 1Ki 1:9

TSK: Jos 18:17 - Enshemesh // Geliloth // the stone

Enshemesh : The fountain of the Sun; whether a town, or simply a fountain, is uncertain.

Geliloth : Geliloth is probably the same as Gilgal; though as the word may signify border or limits, some think that it is probably not the proper name of a place: ""And went forth towards the borders which are over against the ascent to Adummim.""Others render Geliloth circuits or roundings, or the hills about Jordan, tumuli Jordanis . Vulgate: pertransit usque ad tumulos .

the stone : Jos 15:6

TSK: Jos 18:18 - Arabah

Arabah : or, the plain, Jos 15:6, Jos 15:61

TSK: Jos 18:19 - bay // the salt // this was the

bay : Heb. tongue, Jos 15:2 *marg. Isa 11:15

the salt : Jos 3:16, Jos 12:3; Gen 14:3, Gen 19:25; Num 34:3; Deu 3:17

this was the : The borders of this tribe on the north were the same as those of Ephraim on the south, and his southern boundaries the same as the northern borders of Judah; but drawn from west to east, instead of from east to west (Jos 15:1-12; Jos 16:1). As the inheritance of Benjamin did not extend to the Mediterranean sea, and no other sea or lake is known to have been in those parts, perhaps this depression, ""compassed the corner of the sea southward,""(Jos 18:14), should be rendered, ""made a circuit on the side next the sea towards the south;""for it seems to connect the northern border, in the preceding verses, with the southern which follows.

TSK: Jos 18:20

Jos 18:11

TSK: Jos 18:21 - Jericho // Bethhoglah

Jericho : Jos 18:12, Jos 2:1, Jos 6:1; Luk 10:30, Luk 19:1

Bethhoglah : Jos 18:19, Jos 15:6

TSK: Jos 18:22 - Betharabah // Zemaraim // Bethel

Betharabah : Jos 18:18, Jos 15:6

Zemaraim : Gen 10:18; 2Ch 13:4

Bethel : 1Ki 12:29-32

TSK: Jos 18:23 - Ophrah

Ophrah : Situated, according to Eusebius, five miles east of Bethel. 1Sa 13:17

TSK: Jos 18:24 - Ophni // Gaba

Ophni : Probably the same as Gophna ( ע being often pronounced as G); which, according to Josephus, was about fifteen miles from Jerusalem, towards Shechem, says Eusebius (Onom. in φαραγξ βοτρους . )

Gaba : Gaba or Geba, according to Josephus, was not far from Rama, forty stadia from Jerusalem, and, according to Eusebius, five miles from Gophna, towards Shechem. Jos 21:17; Ezr 2:26; Neh 7:30

TSK: Jos 18:25 - Gibeon // Ramah // Beeroth

Gibeon : Jos 9:17, Jos 10:2; 1Ki 3:4, 1Ki 3:5, 1Ki 9:2; Isa 28:21

Ramah : Situated, according to Eusebius, six miles from Jerusalem towards Bethel; though Jerome places it near Gaba, seven miles from Jerusalem. 1Sa 1:1, Ramathaim-zophim, Jos 7:17, Jos 15:34; Jer 31:15; Mat 27:57, Arimathea

Beeroth : Eusebius says Beeroth was seven miles from Jerusalem, towards Nicopolis or Emmaus. Jerome, however, reads Neapolis or Shechem; but Reland prefers the former.

TSK: Jos 18:26 - Mizpeh // Chephirah

Mizpeh : Situated not far from Rama, forty stadia from Jerusalem. Jdg 10:17

Chephirah : Jos 9:17; Ezr 2:25

TSK: Jos 18:28 - Zelah // Jebusi // Gibeath // according

Zelah : 2Sa 21:14

Jebusi : Jos 18:16, Jos 15:8, Jos 15:63; 2Sa 5:8

Gibeath : Jdg 19:12-15, Jdg 20:4, Jdg 20:5; 1Sa 10:26, 1Sa 13:15, 1Sa 13:16; Isa 10:29; Hos 10:9, Gibeah

according : Num 26:54, Num 33:54

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jos 18:1 - Set up the tabernacle of the congregation there // And the land

Set up the tabernacle of the congregation there by God’ s appointment, as is manifest from Deu 12:5 , &c.; Jer 7:12 . Hither it was removed from Gilgal, partly for the honour and conveniency of Joshua, that he being of the tribe of Ephraim, and seating himself there, might have the opportunity of consulting with God as oft as he desired and needed; and partly for the conveniency of all the tribes, that, being in the heart and centre of them, they might more easily resort to it from all places. Here the tabernacle continued for above three hundred years, even till Samuel’ s days, 1Sa 1:3 .

And the land or, for the land , because these words contain a reason of the former action: the particle and is oft used for for, as hath been showed.

Poole: Jos 18:3

This slackness is supposed to arise, partly, from their dissatisfaction in the portions already allotted, Judah’ s being too large, as it appeared, and Joseph’ s too narrow as they complained; partly, from an opinion of the impossibility of making any regular and equal distribution of the parts, till the whole were better known, and more exactly surveyed, which accordingly is here done; and partly, because being weary of war, and having sufficient plenty of all things in their present condition, they grew slothful and secure, and were unwilling to run into new hazards and wars, as they perceived, by Joshua’ s answer to the tribe of Joseph, Jos 17:15 , &c., they were likely to do when they entered upon their several possessions.

Poole: Jos 18:4 - Three men // Of each tribe // Go through the land

Three men three, not one, for more exact observation both of the measure and quality of the several portions, and for greater assurance and evidence of their care and faithfulness in giving in their account.

Of each tribe either one of each of these tribes, who were yet unprovided for; or rather, two of all the tribes, even of them who had already received their portions; which was highly expedient, that in case it should appear that there was not a sufficiency for each of these tribes who wanted their portions, their brethren might be more ready either to assist them in procuring more land, or to part with some of their own portion to them.

Go through the land which they might now safely do, because the terror of the late war was yet upon the Canaanites, who were loth to rouse so near and potent an enemy.

Poole: Jos 18:5 - Seven parts // Shall abide in their coast on the south // On the north

Seven parts which were of equal extent or worth; for no tribe was so great but one of these parts in its full extent would abundantly suffice them; and there was no reason why the portions should be greater or less according as the tribes at present were more or fewer in number, because of the various changes which happened therein successively; it being usual for one tribe to be more numerous than another in one age, which was fewer in the next. And if the several tribes had increased more, and not diminished their numbers by their sins, they might have sent forth colonies, and taken any part of the land, even as far as Euphrates, all which the Lord of the whole earth had given them a right to, which when they pleased they might take possession of.

Shall abide in their coast on the south: they shall not be disturbed in their possession, but shall keep it, except some part of it shall be adjudged to another tribe.

On the north in respect of Judah, not of the whole land; for divers other tribes were more northern than they.

Poole: Jos 18:6

i.e. Before the ark or tabernacle, that God may be witness, and judge, and author of the division, that each may be contented with his lot, and that your several possessions may be secured to you as things sacred, and not to be alienated.

Poole: Jos 18:8

The Levites have no part among you; therefore it shall be divided only into seven parts, as I have said.

Poole: Jos 18:9 - By cities

By cities or, according to the cities , to which the several parts or territories belonged.

Poole: Jos 18:11

Wherein we see the wisdom of Divine Providence, this being the only place in which that prophecy, Deu 33:12 , could have been accomplished.

Poole: Jos 18:12

A place distinct from, but near unto Beth-el, as may be gathered from Jos 16:1 .

Poole: Jos 18:14 - Kirjath-jearim

Kirjath-jearim the Israelites changed the name, to blot out the remembrance of Baal. Compare Jos 15:9 Num 32:38 .

Poole: Jos 18:15 - The south quarter

The south quarter the same with the north quarter of Judah. See Jos 15:5,6,11 .

Poole: Jos 18:16 - To the end of the mountain // Before the valley of the son of Hinnom // In the valley of the giants on the north // To the side of Jebusi

To the end of the mountain i.e. the place where the mountain ends, and the valley begins.

Before the valley of the son of Hinnom i.e. in the prospect of that valley; or, that reacheth to that valley on the south.

In the valley of the giants on the north which extends to this other valley on the north side of it.

To the side of Jebusi to that part where the Jebusites lived, which was in and near Jerusalem.

Poole: Jos 18:17 - Geliloth

Geliloth called also Gilgal , as appears from Jos 15:7 Jud 3:19 ; but differing from that Gilgal by Jordan.

Poole: Jos 18:18 - Arabah

Arabah called Beth-arabah , Jos 15:6 .

Poole: Jos 18:20 - At the north bay of the Salt Sea

At the north bay of the Salt Sea where an arm of that sea runs into the land, which is opposed to the south bay that was in the south border of the tribe of Judah, Jos 15:2 . At the south end of Jordan , where it enters into the Salt Sea, which is here opposed to the north end of it, or the spring-head, which was in the north.

Poole: Jos 18:21 - Jericho // Keziz

Jericho for though the city was destroyed, the territory remained, and some houses probably were built and inhabited there, though it was not made a city with walls and gates, which was the only thing forbidden, Jos 6:26 .

Keziz or, Emec-keziz , the proper name of a city or great town.

Poole: Jos 18:25 - Zemaraim

Zemaraim which either gave name to, or took name from, that mountain, 2Ch 13:4 .

Poole: Jos 18:27 - Mizpeh

Mizpeh near Ramah, in the same mountain where Silo was. There were divers other cities of that name.

Poole: Jos 18:28 - Which is Jerusalem

Which is Jerusalem: so it seems this city did properly and primarily belong to Benjamin, although the tribe of Judah had also an interest in it, either because some part of it was allotted to them, or because the Benjamites gave them a share in it, for the assistance which either they had received or did expect from that potent tribe, for the getting or defending of that very important place. See Poole "Jos 15:63" . It is more than probable that all the cities belonging to this tribe are not here named, because Anathoth and Almon are omitted here, but expressed Jos 21:18 .

Haydock: Jos 18:1 - Hills // Adommim // Abenboen // Plain

Hills. Hebrew Geliloth, "the limits," (Calmet) or Galgal, on the road to Jerusalem from Jericho, and different from that where the Israelites encamped, chap. xv. 7. ---

Adommim is a narrow pass in the vicinity, much infested with robbers. ---

Abenboen. The explication is alone given, chap. xv. 6. ---

Plain. Septuagint, "and it shall pass by Betharaba, on the south from the north, and it shall descend." Grabe supplies "to Araba;" or the plain desert country. (Haydock) ---

Betharaba is, in effect, mentioned as one of the cities of Benjamin, (ver. 22,) as it had before been assigned to Juda, (Calmet) being inhabited by both tribes. (Haydock)

Haydock: Jos 18:1 - Silo // Tabernacle // Them

Silo was delightfully situated, about the midst of the country, 12 miles south of Sichem. Hither the Israelites removed the ark from Galgal after having had their camp in the latter place seven years at least; the Jews say 14. But Josue might reproach the Israelites for their indolence, (ver. 3,) without waiting seven years after the country was divided. ---

Tabernacle. The Jews pretend that this was not the same as that set up by Moses; and others say that a house was built for the Lord at Silo, 1 Kings i. 23. But there seems to be no reason for these assertions. David informs us that the ark of the Lord was covered with skins, 2 Kings vii. 2. If any repairs were found necessary for the tabernacle erected by Moses, they might be made. The ark was certainly in it till the Israelites unfortunately sent it into the camp, where it was taken by the Philistines. When they sent back the ark, it was deposited at Gabaa, and not in the tabernacle, which was at Silo. Then it was sent to Nobe. We find the tabernacle was at Gabaon some time after the ark was translated to Jerusalem. (Calmet) ---

Them. They might, therefore, removed the ark into the interior, and measure the country without danger. (Menochius) ---

The greatest part of the country had submitted to Josue. (Calmet)

Haydock: Jos 18:3 - Slack

Slack. These seven tribes had been accustomed to live in indolence, having their food provided for them in a miraculous manner. They were perhaps afraid lest, if the army of Israel should be divided, the different tribes would be too weak to make head against the enemy. (Calmet) ---

Josue had, however, made all things easy, and they might at their leisure conquer the few towns which yet remained in the hands of the Chanaanites, if they had not cherished this indolent disposition, which was so displeasing to God, and brought upon them so many evils. (Haydock)

Haydock: Jos 18:4 - Tribe // Out

Tribe: it is not clear whether any but these seven were concerned. ---

Out. Josephus says, that people well skilled in geometry accompanied them. (Calmet) ---

They had to mark out seven portions of land, which might suffice for these remaining tribes, (Haydock) who would receive them by lot, to take away all cause of discontent. They still received according to their numbers, Numbers xxvi. 54. (Worthington)

Haydock: Jos 18:5 - North

North, with respect to Silo. Juda had taken possession of his territory, as well as the tribes of Joseph.

Haydock: Jos 18:6 - The land in the midst, between these mark ye out into seven parts // Lots

The land in the midst, between these mark ye out into seven parts: that is to say the rest of the land, which is not already assigned to Juda or Joseph. (Challoner) ---

For we must not suppose that Joseph occupied the most northern parts of the country, so as, with Juda on the south, to enclose all the other tribes. (Haydock) ---

Hebrew, "As for you, you shall describe the land into seven parts." (Calmet) ---

Only the tribe of Benjamin was between these two tribes, (ver. 11,) so that Serarius thinks that mediam had been substituted for aliam, "the other." (Menochius) ---

Lots. The deputies divided the country into seven portions, equal in goodness, though not in extent. After the lots were drawn, some alterations might be made by common consent, and those tribes which were too much straitened for room, received what was requisite among those who had too large a territory. Hence we find Joseph occupying the cities of Issachar, &c., chap xvii. 10. It was equally inconvenient to have too much or too little.

Haydock: Jos 18:7 - Priesthood

Priesthood, and the rights attached to it, tithes, &c. (Calmet) ---

It was therefore necessary to make eight portions. (Menochius)

Haydock: Jos 18:9 - Book

Book. Hebrew, "described it, according to the cities, into seven parts, in a volume," (Haydock) or table, resembling a map. The ancients commonly wrote on boards covered with wax, and engraved on stone, lead, &c.

Haydock: Jos 18:11 - First

First. A person might proclaim that the tribe, whose name was drawn first out of the urn, should have the territory which was described in the book by the land surveyors; or the names of the seven tribes might be in one urn, and seven parcels of land in another. (Calmet)

Haydock: Jos 18:12 - Bethaven

Bethaven, or Bethel. Josephus says, (Antiquities v. 3,) that the territory of Benjamin extended as far as the Mediterranean: but it only went to Ataroth, ver. 13. (Menochius)

Haydock: Jos 18:15 - Sea

Sea, on the west. (Haydock) ---

The northern limits of Juda form the southern ones of Benjamin, only here Josue proceeds in a contrary direction, from west to east. (Menochius) See chap. xv. 5, 8.

Haydock: Jos 18:16 - Part // That is

Part. Hebrew, "end, or summit." (Calmet) ---

That is, &c., and explication added by St. Jerome. Some say this dreadful vale (Haydock) was on the south of Jerusalem. (Button.)

Haydock: Jos 18:19 - Towards

Towards, ( contra linguam ) " the bay on the north," &c. (Haydock) ---

There is another on the south, chap. xv. 2.

Haydock: Jos 18:21 - Vale

Vale of Casis, "incision," so called, as some pretend, on account of the balm, which was extracted by cutting the bark with a stone, or with glass. But this etymology seems too far fetched, and there is no proof that balm was cultivated there in the days of Josue. (Calmet) ---

Some of the cities of Benjamin have been here omitted, as two others are mentioned, chap. xxi. 18. (Menochius)

Haydock: Jos 18:24 - Ophni // Gabee

Ophni, the Gophna so celebrated in latter times, fifteen miles from Gabaa. St. Jerome attributes it to Ephraim, as perhaps it was chiefly inhabited by people of that tribe. ---

Gabee. The wickedness of its citizens almost involved the whole tribe in destruction, Judges xix. It was twenty mile north of Jerusalem. (Josephus, [Antiquities?] v. 2.)

Haydock: Jos 18:26 - Mesphe

Mesphe, where Samuel assembled the people, 1 Kings vii. 5. It was regarded as a place of devotion, while the temple was in the hands of the profane, 1 Machabees iii. 46.

Haydock: Jos 18:28 - Jebus // Gabaath

Jebus. The city was called Salem in the days of Abraham, Genesis xiv. 18., and Psalm lxxv. 3. St. Jerome supposes that Melchisedec resided near Scythopolis, at Salem. (Genesis xxxiii. 17., ep. ad Evag.) Usher thinks he lived at Salim, John iii. 23. ---

Gabaath. There seems to have been two cities of this name; one famous for the tomb of Habacuc, (St. Jerome) and the other in the tribe of Ephraim, chap. xxiv. 33. (Calmet)

Gill: Jos 18:1 - 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

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, Jos 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.

Gill: Jos 18:2 - And there remained among the children of Israel seven tribes // which had not yet received their inheritance

And there remained among the children of Israel seven tribes,.... Which were those of Benjamin, Simeon, Zebulun, Issachar, Asher, Naphtali, and Dan:

which had not yet received their inheritance; and for which the lots were not cast.

Gill: Jos 18:3 - And Joshua said unto the children of Israel // how long are you slack to go to possess the land which the Lord God of your fathers hath given you

And Joshua said unto the children of Israel,.... To those of the seven tribes:

how long are you slack to go to possess the land which the Lord God of your fathers hath given you? not that they might have taken possession of it of themselves, without having it assigned to them by lot; that they did not do this, is not what is complained of, and they stand reproved for; but that when two tribes and a half had received their inheritance, these seemed indifferent to it, showed no inclination and disposition towards it, and much less eagerness to have a settlement, and did not apply to the court for it; which dilatoriness might arise from the present affluence of all good things they enjoyed through the spoils of the enemy; and partly through slothfulness, being tired of the war, and perceiving that they must be involved in it again to dispossess the Canaanites of some of the cities that would fall to their lot; and, perhaps, their slackness might be the more increased, by observing the dissatisfaction of the tribes with the lot they had received, and therefore waited till things were adjusted to greater satisfaction.

Gill: Jos 18:4 - Give out from among you three men for each tribe // and I will send them // and they shall rise // and go through the land // and describe it according to the inheritance of them // and they shall come again to me

Give out from among you three men for each tribe,.... That is, for each of the seven tribes, in all twenty one; though some think they were to be taken out of all the nine tribes and a half, and were thirty six; and so Josephus ^a seems to understand it; but then he makes but one out of each tribe to be sent, and but ten in all, which is a great oversight in that historian:

and I will send them; Joshua would not take upon him to name the persons, but left it to their own choice for their greater satisfaction; but when chosen and presented to him, he would give them a commission and directions what to do:

and they shall rise; gird themselves, and prepare for their journey, and set out:

and go through the land; of Canaan; not the whole of it, but that part which as yet was not disposed of; though some think they were to go through and describe the whole land; but I see no reason for that, for what was described was to be divided into seven parts only, and what belonged already to Judah and Joseph, seem plainly to be excepted in Jos 18:5,

and describe it according to the inheritance of them; take the dimensions of it, and divide it into seven parts, according to the number of the tribes that had not received their inheritance. Jarchi thinks this description and division were not to be made equally, but according to the largeness and smallness of the tribes; but this could not be done by the measurers, since the inheritance of each depended on the lot that was afterward to be cast, which by this means would have been rendered needless:

and they shall come again to me; which seems to be not only a precept or instruction to them, that when they had done their business, they should come to Joshua and give him an account of it; but an assurance also of their safety, that they should receive no disturbance nor hurt from the remaining Canaanites, but should return safe and well.

Gill: Jos 18:5 - And they shall divide it into seven parts // Judah shall abide in their coast on the south // and the house of Joseph shall abide in their coast on the north

And they shall divide it into seven parts,.... According to the number of the seven tribes not yet settled; and this they were to describe and divide was all the land subdued, or not subdued, only the following excepted:

Judah shall abide in their coast on the south; on the south of the land of Canaan, where their lot fell, so that needed not to be measured and described; and this tribe was to retain what they were possessed of, unless it should appear they had too much, and others wanted, and they willing to part with some of it to their brethren, as they afterwards did to the tribes of Simeon and Dan:

and the house of Joseph shall abide in their coast on the north; on the north of the tribe of Judah; not of the land of Canaan, for some other tribes lay more northerly.

Gill: Jos 18:6 - Ye shall therefore describe the land into seven parts // and bring the description hither to me // that I may cast lots for you here before the Lord your God

Ye shall therefore describe the land into seven parts,.... Or ye shall describe the land, even the seven parts of it when divided; it seems as if they were first to describe in general all the land not disposed of, and then divide it into seven parts, and make a particular description of each part, or form a plan, or draw a map of every part:

and bring the description hither to me; not by word of mouth, but as written in a book, or marked out in a map, and laid before him, see Jos 18:9,

that I may cast lots for you here before the Lord your God; in Shiloh, at the door of the tabernacle, and so before the Lord who dwelt in it, at whose disposal the lot was, and by which everyone of the seven tribes would have their part and portion assigned them most fitting and convenient for them, according to the will and counsel of God, in which it became them to acquiesce.

Gill: Jos 18:7 - But the Levites have no part among you // for the priesthood of the Lord is his inheritance // and Gad, and Reuben, and half the tribe of Manasseh, have received their inheritance beyond Jordan on the east, which Moses the servant of the Lord gave them

But the Levites have no part among you,.... And so needed not to send any men out of their tribe to measure the land on their account, and is a reason why the remaining part of the land was to be divided into seven parts only:

for the priesthood of the Lord is his inheritance; not only the office, but what appertained to it, all the perquisites of it, the tithes, firstfruits, parts of the sacrifices, &c. see Jos 13:14,

and Gad, and Reuben, and half the tribe of Manasseh, have received their inheritance beyond Jordan on the east, which Moses the servant of the Lord gave them; and so had no share in the division of the land of Canaan, being sufficiently provided for.

Gill: Jos 18:8 - And the men arose, and went away // and Joshua charged them that went to describe the land // saying, go and walk through the land // and describe it // and come again to me // that I may cast lots for you before the Lord in Shiloh

And the men arose, and went away,.... The seven tribes took the advice of Joshua, chose three men out of each tribe, and presented them to him, who gave them their commission and instruction to go and describe the land of Canaan, not yet disposed of, and whether subdued, or not subdued; upon which they prepared for their journey, and took it, after he had given them the following charge:

and Joshua charged them that went to describe the land; before they departed from him:

saying, go and walk through the land; and take particular notice, and an exact survey of it, both of the quality and the quantity of it:

and describe it; its cities and towns, hills and dales, the goodness and badness of the soil, and put it down in a book, or lay it out in a map, that it may be discerned by the eye what number of cities, and what space of ground it contains, and what parts are hilly and woody, and what otherwise:

and come again to me; to make a report of it:

that I may cast lots for you before the Lord in Shiloh; that is, for the several tribes which they belonged to, and by whom they were chosen for this purpose.

Gill: Jos 18:9 - And the men went and passed through the land // and described it by cities, into seven parts, in a book // and came again to Joshua to the host at Shiloh

And the men went and passed through the land,.... Undisturbed by the inhabitants that remained; the fear of the Israelites being still upon them, and the providence of God restraining them, so that the men passed through the whole country, and took a survey of it without any molestation:

and described it by cities, into seven parts, in a book; or map, or rather made seven maps of it, and set down the several cities in each division, with the places adjacent, hills and vales, and marked out a plain and exact chorography of the whole, by which it appears they must be men well skilled in geometry. Josephus ^b says, that Joshua added to them some that understood geometry; but doubtless the persons each tribe chose and sent were such whom they knew were well versed in that art, and so fit for the business; and which they had, no doubt, learned in Egypt, this being one part of the wisdom and learning of the Egyptians; who boasted of it as an invention of theirs, as Diodorus Siculus ^c relates; and indeed they were obliged to study it, their country being divided into several homes, and these into lesser districts, and which also were subdivided, and according thereunto were the king's taxes levied upon them; and what with the confusion frequently made by the overflowings of the Nile, they were frequently obliged to measure their land over again; and hence they became expert in this science, which is commonly believed took its rise from them, and passed into Greece, as Herodotus ^d, and Strabo ^e, and other authors relate; however, it is certain from this instance in the time of Joshua, that geometry was not the invention of Anaximander, about five hundred years before Christ, as some have asserted ^f:

and came again to Joshua to the host at Shiloh; where the camp, as well as the people in common, and the tabernacle, were; they returned, as Josephus ^g says, at the end of seven months; and to measure so much land, and make such divisions of it, and give the plans and maps of each division, must take up a considerable time.

Gill: Jos 18:10 - And Joshua cast lots for them in Shiloh before the Lord // and there Joshua divided the land unto the children of Israel according to their division

And Joshua cast lots for them in Shiloh before the Lord,.... For the seven tribes, as he had for the two tribes and a half at Gilgal; of the manner of casting lots; see Gill on Num 26:55,

and there Joshua divided the land unto the children of Israel according to their division: the land that was divided into seven parts, he distributed to the seven tribes, as the lot came up for them, and then divided these several parts according to the families and households in each tribe.

Gill: Jos 18:11 - And the lot of the tribe of the children of Benjamin came up according to their families // and the coast of their lot came forth between the children of Judah and the children of Joseph

And the lot of the tribe of the children of Benjamin came up according to their families,.... This was the first lot of the seven that came up; it was but a small lot, and therefore called "little Benjamin", Psa 68:27; but the land was very pleasant and fruitful. Josephus ^h says, this lot was very strait, because of the goodness of the soil, for it took in Jericho, and the city of Jerusalem:

and the coast of their lot came forth between the children of Judah and the children of Joseph; having Judah on the south, and Joseph on the north; this was so ordered by the providence of God, that Benjamin should lie close to Joseph, being own brothers, and the only children of Rachel, Jacob's beloved wife; and that it should be next to Judah, with whom it was to unite, both in religious and civil affairs, and both met in and had a part of Jerusalem, the metropolis of Israel; and this lot fell exactly according to the prediction of Moses, and the order of it, who places Benjamin between Judah and Joseph, the tribe of Levi having no share in the division of the land, Deu 33:7.

Gill: Jos 18:12 - And their border on the north side was from Jordan // and the border went up to the side of Jericho on the north side // and went up through the mountains westward // and the goings out thereof were at the wilderness of Bethaven

And their border on the north side was from Jordan,.... Which was the eastern boundary of the tribe, and hence proceeded from east to west, and formed its northern border, which is described in like manner as the lot of the children of Joseph, Jos 16:1,

and the border went up to the side of Jericho on the north side; from Jordan it went to the north of Jericho, and so took in that place, which was within the tribe of Benjamin, Jos 18:21,

and went up through the mountains westward; the mountains that were on the north of Jericho; for, as Strabo says ⁱ, Jericho was surrounded with mountains, see Jos 2:16; through these mountains the coast went on towards the western border of the tribe:

and the goings out thereof were at the wilderness of Bethaven: a place near Bethel and Ai, to which there was a wilderness adjoining, see Jos 7:2; here ended the northern border.

Gill: Jos 18:13 - And the border went over from thence towards Luz // to the side of Luz, which is Bethel, southward // and the border descended to Atarothadar // near the hill that lieth on the south side of the nether Bethhoron

And the border went over from thence towards Luz,.... From Bethaven, where the northern border ended, the western began, and went on to Luz:

to the side of Luz, which is Bethel, southward; that is, passed along, leaving that city to the south, which formerly was called Luz, but now Bethel, which though distinct places formerly, yet being very near, might in process of time be joined; See Gill on Jos 16:2,

and the border descended to Atarothadar, the same with Archiataroth; see Gill on Jos 16:2, and See Gill on Jos 16:5,

near the hill that lieth on the south side of the nether Bethhoron; so called to distinguish it from Bethhoron the upper, situated on an hill or mountain, Jos 16:5; this was rebuilt by Solomon, 1Ki 9:17.

Gill: Jos 18:14 - And the border was drawn thence // and compassed the corner of the sea southward // the hill that lieth before Bethhoron southward // and the goings out thereof // were at Kirjathbaal, which is Kirjathjearim, a city of the children of Judah // this was the west quarter

And the border was drawn thence,.... From Bethhoron:

and compassed the corner of the sea southward; it is hard to say what sea is meant, or what by it. Fuller ^k conjectures, that as the Hebrews call any confluence of water a sea, as we call such a "mere", the great waters in Gibeon may be meant, Jer 41:12; for it cannot mean the Mediterranean sea, for Dan lay between Benjamin and that; and yet if a sea is meant, no other can be; wherefore it is best to render it the "west quarter", as it is in the latter part of this verse; and so the same word is translated, Jos 18:12; the "west", and not the "sea", as it sometimes is; for the border of Benjamin did not reach the sea any where; though Josephus ^l makes it to extend to it, and says, that the length of it was from the river Jordan to the sea:

the hill that lieth before Bethhoron southward; the hill that lay to the south of nether Bethhoron, as in Jos 18:13,

and the goings out thereof, the end of the western coast:

were at Kirjathbaal, which is Kirjathjearim, a city of the children of Judah; of which see Jos 15:9,

this was the west quarter; as thus described.

Gill: Jos 18:15 - And the south quarter was from the end of Kirjathjearim // and the border went out on the west // and went out to the well of waters of Nephtoah

And the south quarter was from the end of Kirjathjearim,.... Where the western quarter ended:

and the border went out on the west; not directly south, but somewhat westerly. It is, in the original, "the sea", and should be rendered, "from the sea", or "from the west" ^m; and Jarchi confesses his ignorance, and says, I know not what sea it is; and well he might, for there was no sea here; but the Mediterranean sea, being to the west of the land of Israel, it is often used for the west in the Hebrew language, and so here:

and went out to the well of waters of Nephtoah; See Gill on Jos 15:9;

Gill: Jos 18:16 - And the border came down // to the end of the mountain that lieth before the valley of the son of Hinnom // and which is in the valley of the giants on the north // and descended to the valley of Hinnom // to the side of Jebusi on the south // and descended to Enrogel

And the border came down,.... In the description of the border of Judah, hereabout, it is said to go up, Jos 15:5; because there, as Jarchi observes, the measure was from east to west, but here from west to east:

to the end of the mountain that lieth before the valley of the son of Hinnom; this south border of Benjamin is the same with the north border of Judah; and the same places are mentioned in the description of the one as of the other, see Jos 15:8. The mountain is Mount Moriah,

and which is in the valley of the giants on the north; on the north of the valley of Rephaim:

and descended to the valley of Hinnom; the border from the end of Mount Moriah to that valley:

to the side of Jebusi on the south; to the south side of Jerusalem, having that city on the south:

and descended to Enrogel; of which See Gill on Jos 15:7.

Gill: Jos 18:17 - And was drawn from the north // and went forth to Enshemesh // and went forth toward Geliloth // which is over against the going up to Adummim // and descended to the stone of Bohan the son of Reuben

And was drawn from the north,.... Turning northward, and looking that way from the west to the east:

and went forth to Enshemesh; or the fountain of the sun, see Jos 15:7,

and went forth toward Geliloth; called Gilgal, Jos 15:7,

which is over against the going up to Adummim; a place between Jerusalem and Jericho, see Jos 15:7,

and descended to the stone of Bohan the son of Reuben; see Jos 15:6.

Gill: Jos 18:18 - And passed along toward the side over against Arabah northward // and went down unto Arabah

And passed along toward the side over against Arabah northward,.... The same with Betharabah, Jos 15:6; and so it is called here in the Greek version:

and went down unto Arabah; the same as before, and included it, for it is mentioned among the cities of this tribe, Jos 18:22.

Gill: Jos 18:19 - And the border passed along to the side of Bethhoglah northward // and the outgoings of the border were at the north bay of the salt sea // at the south end of Jordan // this was the south coast

And the border passed along to the side of Bethhoglah northward,.... Inclining somewhat toward the north, but not leaving the city to the north, for it is included in the lot of Benjamin, Jos 18:21; of which place see Jos 15:6,

and the outgoings of the border were at the north bay of the salt sea; here ended the southern border of Benjamin, even at the bay or creek of the salt sea, which looked northward, as the southern border of Judah began at that bay of it, which looked southward, Jos 15:2,

at the south end of Jordan; where it fell into the salt sea:

this was the south coast; as before described.

Gill: Jos 18:20 - And Jordan was the border of it on the east side // this was the inheritance of the children of Benjamin, by the coasts thereof round about, according to their families

And Jordan was the border of it on the east side,.... It had Jordan on the east, Dan on the west, Judah on the south, and Joseph or Ephraim on the north:

this was the inheritance of the children of Benjamin, by the coasts thereof round about, according to their families; this is the general description of the limits of this tribe, the particular cities in it follow.

Gill: Jos 18:21 - Now the cities of the tribe of the children of Benjamin // according to their families, were Jericho // and Bethhoglah // and the valley of Keziz

Now the cities of the tribe of the children of Benjamin,

according to their families, were Jericho,.... Which though destroyed, and not to be rebuilt as a city, was yet a place inhabited, and in future times was rebuilt, and in great splendour, and continued to the time of Christ; of which see Jos 2:1,

and Bethhoglah, where or near to which was the threshing floor of Atad, at which lamentation was made for Jacob; see Gill on Gen 1:10, and See Gill on Jos 15:6,

and the valley of Keziz; or Emekkeziz; so the Greek version calls it Amecasis: it is highly probable it was in the valley or plain of Jericho, and perhaps might have its name from the incision of the balsam tree there; which, as Pliny ⁿ says, was cut with glass or a stone, or with knives made of bone; if cut with iron, it kills it.

Gill: Jos 18:22 - And Betharabah // and Zemaraim // and Bethel

And Betharabah,.... Of the first of these; see Gill on Jos 15:6,

and Zemaraim; one of the sons of Canaan was named Zemira, Gen 10:18; by whom this city Zemaraim might be built, or however have its name given it, in memory of him; there was a mountain of this name in the tribe of Ephraim, near to which this city might be, 2Ch 13:4.

and Bethel; of the last of these; see Gill on Jos 7:2.

Gill: Jos 18:23 - And Avim, and Parah // and Ophrah

And Avim, and Parah,.... Of the two first of these we read nowhere else:

and Ophrah is not the same with Ophrah in Jdg 6:11; that belonged to the tribe of Manasseh, but rather that which was in the land of Shuah, 1Sa 13:17. Jerom calls this place Aphrah, in the tribe of Benjamin, and says ^o, in his time there was a village called Effrem, five miles from Bethel to the east, which very probably is the same with this.

Gill: Jos 18:24 - And Chepharhaammonai, and Ophni // and Gaba

And Chepharhaammonai, and Ophni,.... Of the two first of these no mention is made elsewhere:

and Gaba is the same with Gibeah, a well known place, because of the foul fact committed there, which had like to have been the ruin of this tribe, Jdg 19:14; and for being the native place of King Saul, hence called "Gibeah of Saul", 1Sa 11:4; it was about six or seven miles from Jerusalem; see Gill on Hos 5:8; twelve cities with their villages; which agrees with the account of them.

Gill: Jos 18:25 - Gibeon // and Ramah // and Beeroth

Gibeon,.... Gibeon is the place from whence the Gibeonites came, who deceived Joshua, Jos 9:3. Jerom says ^p, in his time there was a village shown of this name, four miles from Bethel to the east, near Ramah, next mentioned:

and Ramah, which Jerom relates ^q was six miles from Aelia or Jerusalem to the north, against Bethel. Rauwolff, a traveller in those parts, says ^r, that the town of Rama is situated on an ascent, in plain fields, which extend themselves for two leagues to the hill of the city of Jerusalem; these fields are very fruitful and well tilled, and sown with corn, cotton, and Indian millet; the town is pretty large, but very open, like unto a village, very pitifully built, where one may still see here and there some signs of old buildings:

and Beeroth was a city that belonged to the Gibeonites, Jos 9:17; and Jerom says ^s, in his time was shown the village, seven miles from Aelia or Jerusalem, as you go to Neapolis or Shechem.

Gill: Jos 18:26 - And Mizpeh // and Chephirah // and Mozah

And Mizpeh,.... Frequent mention is made of Mizpeh in Scripture; according to Fuller ^t, it was about eight miles from Gibeah; it was near Ramathon, which Josephus says ^u was forty furlongs from Jerusalem:

and Chephirah was one of the cities subject to Gibeon, Jos 9:17.

and Mozah; there was a place called Motza, near to Jerusalem, where they used to go to get willows at the feast of tabernacles ^w.

Gill: Jos 18:27 - And Rekem, and Irpeel, and Taralah.

And Rekem, and Irpeel, and Taralah. Of these cities there is no mention made elsewhere.

Gill: Jos 18:28 - And Zelaheath // Eleph // and Jebusi, which is Jerusalem // Gibeath // and Kirjath // fourteen cities with their villages // this is the inheritance of the children of Benjamin according to their families

And Zelaheath,.... Zelah was the buryingplace of Saul and his family, 2Sa 21:14.

Eleph is nowhere else mentioned; some join it with Zelah, and make one city of it, but then the number of cities given could not be completed; both Jarchi and Kimchi say they were two cities, as doubtless they were:

and Jebusi, which is Jerusalem; of Jerusalem being called Jebusi, see Jos 15:63; it belonged partly to the tribe of Judah, and partly to the tribe of Benjamin; Mount Zion belonged to Judah, and Moriah to Benjamin:

Gibeath was a distinct city both from Gaba and Gibeon; by its being mentioned with Jerusalem, it should seem to be near it. Jerom ^y speaks of Gabaatha in the tribe of Benjamin, twelve miles from Eleutheropolis, where the grave of the Prophet Habakkuk was shown:

and Kirjath signifies a city, but what city is meant is not known:

fourteen cities with their villages; and just so many are mentioned by name:

this is the inheritance of the children of Benjamin according to their families; these cities, with others perhaps not mentioned, were allotted to the tribe of Benjamin for their families to dwell in.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Jos 18:1

¹ tn Heb “the tent of assembly.”

sn On the tent of meeting see Exod 33:7-11.

² tn Heb “and the land was subdued before them.”

NET Notes: Jos 18:2

¹ tn Heb “there were left among the sons of Israel who had not divided up their inheritance seven tribes.”

NET Notes: Jos 18:3

¹ tn Heb “How long are you putting off entering and possessing.”

² tn Or “fathers.”

NET Notes: Jos 18:4

¹ tn Heb “I will send them so they may arise and walk about in the land and describe it in writing according to their inheritance and come to me.”

NET Notes: Jos 18:5

¹ tn Heb “portions.”

² tn Heb “stand.”

³ tn Heb “the house.”

NET Notes: Jos 18:7

¹ tn Or “the priesthood of the Lord.”

² tn Or “inheritance.”

NET Notes: Jos 18:9

¹ tn Heb “went and passed through.”

NET Notes: Jos 18:11

¹ tn Heb “and the lot came up for the tribe of the sons of Benjamin.”

² tn Heb “and the territory of their allotment went out between the sons of Judah and the sons of Joseph.”

NET Notes: Jos 18:12

¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

NET Notes: Jos 18:13

¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

NET Notes: Jos 18:14

¹ tn Heb “sons,” here referring to the tribe.

² tn Or “side.”

NET Notes: Jos 18:17

¹ tn Or “ascent.”

NET Notes: Jos 18:19

¹ sn The Salt Sea is another name for the Dead Sea.

² tn Heb “to the tongue of the Salt Sea to the north, to the end of the Jordan to the south.” The word “River” is not in the Hebrew text, but is supplied in the translation for clarity (also in the following verse).

NET Notes: Jos 18:20

¹ tn Heb “This was the inheritance of the sons of Benjamin by its borders round about, by their clans.”

NET Notes: Jos 18:21

¹ tn Heb “the sons,” here referring to the tribe.

² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

NET Notes: Jos 18:22

¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

NET Notes: Jos 18:28

¹ tn The word “city” is supplied in the translation for clarification.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn The structure of this list presents problems. In v. 28 no conjunction appears before “Haeleph” or “Kiriath” in the Hebrew text. This suggests they should be compounded with the preceding names, yielding “Zelah Haeleph” and “Gibeah Kiriath” respectively. This results in a list of only twelve cities, however, while the summary statement (v. 28) gives the number fourteen. One should note, however, that the city lists in chap. 15 do not consistently use the conjunction before the name of each city. See also Josh 19:7, where no conjunction appears before “Rimmon,” but the summary assumes that Ain and Rimmon are distinct.

⁴ tn Heb “This is the inheritance of the sons of Benjamin.”

Geneva Bible: Jos 18:1

And the whole congregation of the children of Israel assembled together at Shiloh, and set up the ^{( a )} tabernacle of the congregation there. And the land was subdued before them.

^{( a )} For they had now removed it from Gilgal, and set it up in Shiloh.

Geneva Bible: Jos 18:2

And there remained among the children of Israel seven tribes, ^{( b )} which had not yet received their inheritance.

^{( b )} As Eleazar, Joshua, and the heads of the tribes had done to Judah, Ephraim, and half of Manasseh.

Geneva Bible: Jos 18:4

Give out from among you three men for [each] tribe: and I will send them, and they shall rise, and go through the land, and describe it according to ^{( c )} the inheritance of them; and they shall come [again] to me.

^{( c )} That is, into seven portions, one to every tribe.

Geneva Bible: Jos 18:5

And they shall divide it into seven parts: Judah shall abide in their coast on the south, and the house of Joseph shall ^{( d )} abide in their coasts on the north.

^{( d )} For these had their inheritance already appointed.

Geneva Bible: Jos 18:6

Ye shall therefore describe the land [into] seven parts, and bring [the description] hither to me, that I may cast lots for you here before the ^{( e )} LORD our God.

^{( e )} Before the ark of the Lord.

Geneva Bible: Jos 18:7

But the Levites have no part among you; for the ^{( f )} priesthood of the LORD [is] their inheritance: and Gad, and Reuben, and half the tribe of Manasseh, have received their inheritance beyond Jordan on the east, which Moses the servant of the LORD gave them.

^{( f )} That is, the sacrifices and offerings, (Jos 13:14).

Geneva Bible: Jos 18:8

And the men arose, and went away: and Joshua charged them that went to ^{( g )} describe the land, saying, Go and walk through the land, and describe it, and come again to me, that I may here cast lots for you before the LORD in Shiloh.

^{( g )} By writing the names of every country and city.

Geneva Bible: Jos 18:10

And Joshua ^{( h )} cast lots for them in Shiloh before the LORD: and there Joshua divided the land unto the children of Israel according to their divisions.

^{( h )} That everyone should be content with God's appointment.

Geneva Bible: Jos 18:11

And the lot of the tribe of the children of Benjamin came up according to their families: and the coast of their lot came forth ^{( i )} between the children of Judah and the children of Joseph.

^{( i )} Their inheritance bordered on Judah and Joseph.

Geneva Bible: Jos 18:13

And the border went over from thence toward Luz, to the side of Luz, which [is] ^{( k )} Bethel, southward; and the border descended to Atarothadar, near the hill that [lieth] on the south side of the nether Bethhoron.

^{( k )} Which was in the tribe of Ephraim: another Bethel was in the tribe of Benjamin.

Geneva Bible: Jos 18:17

And was drawn from the north, and went forth to ^{( l )} Enshemesh, and went forth toward Geliloth, which [is] over against the going up of Adummim, and descended to the stone of Bohan the son of Reuben,

^{( l )} Which is in the tribe of Ephraim.

Geneva Bible: Jos 18:19

And the border passed along to the side of Bethhoglah northward: and the outgoings of the border were at the north bay of the salt sea at the south ^{( m )} end of Jordan: this [was] the south coast.

^{( m )} To the very straight, where the river runs into the Salt sea.

Geneva Bible: Jos 18:28

And Zelah, Eleph, and Jebusi, which [is] ^{( n )} Jerusalem, Gibeath, [and] Kirjath; fourteen cities with their villages. This [is] the inheritance of the children of Benjamin according to their families.

^{( n )} Which was not completely in the tribe of Benjamin, but part of it was also in the tribe of Judah.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Jos 18:1

Shiloh was in the lot of Ephraim, the tribe to which Joshua belonged, and it was proper that the tabernacle should be near the residence of the chief governor. The name of this city is the same as that by which Jacob prophesied of the Messiah, Gen 49:10. It is supposed by some that the city was thus called, when it was chosen for the resting-place of the ark, which typified our great Peace-maker, and the way by him to a reconciled God.

MHCC: Jos 18:2-10

After a year or more, Joshua blamed their slackness, and told them how to proceed. God, by his grace, has given us a title to a good land, the heavenly Canaan, but we are slack to take possession of it; we enter not into that rest, as we might by faith, and hope, and holy joy. How long shall it be thus with us? How long shall we thus stand in our own light, and forsake our own mercies for lying vanities? Joshua stirs the Israelites up to take possession of their lots. He is ready to do his part, if they will do theirs.

MHCC: Jos 18:11-28

The boundaries of each portion were distinctly drawn, and the inheritance of each tribe settled. All contests and selfish claims were prevented by the wise appointment of God, who allotted the hill and the valley, the corn and pasture, the brooks and rivers, the towns and cities. Is the lot of any servant of Christ cast in affliction and sorrow? It is the Lord; let him do what seemeth him good. Are we in prosperity and peace? It is from above. Be humbled when you compare the gift with your own unworthiness. Forget not Him that gave the good, and always be ready to resign it at his command.

Matthew Henry: Jos 18:1

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 (Num 4:5, 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, Deu 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 Psa 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, Psa 122:4, Psa 122:5. 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 (Gen 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, Heb 9:11. 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; Psa 78:60.

Matthew Henry: Jos 18:2-10

Here, I. Joshua reproves those tribes which were yet unsettled that they did not bestir themselves to gain a settlement in the land which God had given them. Seven tribes were yet unprovided for, though sure of an inheritance, yet uncertain where it should be, and it seems in no great care about it, Jos 18:2. And with them Joshua reasons (Jos 18:3): How long are you slack? 1. They were too well pleased with their present condition, liked well enough to live in a body together, the more the merrier, and, like the Babel-builders, had no mind to be scattered abroad and break good company. The spoil of the cities they had taken served them to live plentifully upon for the present, and they banished the thoughts of time to come. Perhaps the tribes of Judah and Joseph, who had already received their inheritance in the countries next adjoining, were generous in entertaining their brethren who were yet unprovided for, so that they went from one good house to another among their friends, with which, instead of grudging that they were postponed, they were so well pleased that they cared not for going to houses of their own. 2. They were slothful and dilatory. It may be they wished the thing done, but had not spirit to stir in it, or move towards the doing of it, though it was so much for their own advantage; like the sluggard, that hides his hand in his bosom, and it grieves him to bring it to his mouth again. The countries that remained to be divided lay at a distance, and some parts of them in the hands of the Canaanites. If they go to take possession of them, the cities must be rebuilt or repaired, they must drive their flocks and herds a great way, and carry their wives and children to strange places, and this will not be done without care and pains, and breaking through some hardships; thus he that observes the wind shall not sow, and he that regards the clouds shall not reap, Ecc 11:4. Note, Many are diverted from real duties, and debarred from real comforts, by seeming difficulties. God by his grace has given us a title to a good land, the heavenly Canaan, but we are slack to take possession; we enter not into that rest, as we might by faith, and hope, and holy joy; we live not in heaven, as we might by setting our affections on things above and having our conversation there. How long shall it be thus with us? How long shall we thus stand in our own light, and forsake our own mercies for lying vanities? Joshua was sensible of the inconveniences of this delay, that, while they neglected to take possession of the land that was conquered, the Canaanites were recovering strength and spirit, and fortifying themselves in the places that were yet in their hands, which would make the total expulsion of them the more difficult. They would lose their advantages by not following their blow; and therefore, as an eagle stirreth up her nest, so Joshua stirs them up to take possession of their lot. He is ready to do his part, if they will but do theirs.

II. He puts them in a way to settle themselves.

1. The land that remained must be surveyed, an account taken of the cities, and the territories belonging to them, Jos 18:4. These must be divided into seven equal parts, as near as they could guess at their true value, which they must have an eye to, and not merely to the number of the cities and extent of the country. Judah is fixed on the south and Joseph on the north of Shiloh, to protect the tabernacle (Jos 18:5), and therefore they need not describe their country, but those countries only that were yet undisposed of. He gives a reason (Jos 18:7) why they must divide it into seven parts only, because the Levites were to have no temporal estate (as we say), but their benefices only, which were entailed upon their families: The priesthood of the Lord is their inheritance, and a very honourable, comfortable, plentiful inheritance it was. Gad and Reuben, with half of the tribe of Manasseh, were already fixed, and needed not to have any further care taken of them. Now, (1.) The surveyors were three men out of each of the seven tribes that were to be provided for (Jos 18:4), one-and-twenty in all, who perhaps for greater expedition, because they had already lost time, divided themselves into three companies, one of each tribe in each company, and took each their district to survey. The matter was thus referred equally, that there might be neither any partiality used in making up the seven lots, nor any shadow of suspicion given, but all might be satisfied that they had right done them. (2.) The survey was accordingly made, and brought in to Joshua, Jos 18:8, Jos 18:9. Josephus says it was seven months in the doing. And we must in it observe, [1.] The faith and courage of the persons employed: abundance of Canaanites remained in the land, and all raging against Israel, as a bear robbed of her whelps; the business of these surveyors would soon be known, and what could they expect but to be way-laid, and have their brains knocked out by the fierce observers? But in obedience to Joshua's command, and in dependence upon God's power, they thus put their lives in their hands to serve their country. [2.] The good providence of God in protecting them from the many deaths they were exposed to, and bringing them all safely again to the host at Shiloh. When we are in the way of our duty we are under the special protection of the Almighty.

2. When it was surveyed, and reduced to seven lots, then Joshua would, by appeal to God, and direction from him, determine which of these lots should belong to each tribe (Jos 18:6): That I may cast lots for you here at the tabernacle (because it was a sacred transaction) before the Lord our God, to whom each tribe must have an eye, with thankfulness for the conveniences and submission to the inconveniences of their allotment. What we have in the world we must acknowledge God's property in, and dispose of it as before him, with justice, and charity, and dependence upon Providence. The heavenly Canaan is described to us in a book, the book of the scriptures, and there are in it mansions and portions sufficient for all God's spiritual Israel. Christ is our Joshua that divides it to us. On him we must attend, and to him we must apply for an inheritance with the saints in light. See Joh 17:2, Joh 17:3.

Matthew Henry: Jos 18:11-28

We have here the lot of the tribe of Benjamin, which Providence cast next to Joseph on the one hand, because Benjamin was own and only brother to Joseph, and was little Benjamin (Psa 68:27), that needed the protection of great Joseph, and yet had a better protector, for the Lord shall cover him all the day long, Deu 33:12. And it was next to Judah on the other hand, that this tribe might hereafter unite with Judah in an adherence to the throne of David and the temple at Jerusalem. Here we have, 1. The exact borders and limits of this tribe, which we need not be exact in the explication of. As it had Judah on the south and Joseph on the north, so it had Jordan on the east and Dan on the west. The western border is said to compass the corner of the sea southward (Jos 18:14), whereas no part of the lot of this tribe came near to the great sea. Bishop Patrick thinks the meaning is that it ran along in a parallel line to the great sea, though at a distance. Dr. Fuller suggests that since it is not called the great sea, but only the sea, which often signifies any lake or mere, it may be meant of the pool of Gibeon, which may be called a corner or canton of the sea; it is called the great waters of Gibeon (Jer 41:12), and it is compassed by the western border of this tribe. 2. The particular cities in this tribe, not all, but the most considerable. Twenty-six are here named. Jericho is put first, though dismantled, and forbidden to be rebuilt as a city with gates and walls, because it might be built and inhabited as a country village, and so was not useless to this tribe. Gilgal, where Israel first encamped when Saul was made king (1Sa 11:15), was in this tribe. It was afterwards a very profane place. Hos 9:15, All their wickedness is in Gilgal. Beth-el was in this tribe, a famous place. Though Benjamin adhered to the house of David, yet Beth-el, it seems, was in the possession of the house of Joseph (Jdg 1:23-25), and there Jeroboam set up one of his calves. In this tribe was Gibeon, where the altar was in the beginning of Solomon's time, 2Ch 1:3. Gibeah likewise, that infamous place where the Levite's concubine was abused. Mizpeh, and near it Samuel's Ebenezer, and also Anathoth, Jeremiah's city, were in this tribe, as was the northern part of Jerusalem. Paul was the honour of this tribe (Rom 11:1; Phi 3:5); but where his land lay we know not: he sought the better country.

Keil-Delitzsch: Jos 18:1

The Tabernacle Set Up at Shiloh. - As soon as the tribe of Ephraim had received its inheritance, Joshua commanded the whole congregation to assemble in Shiloh, and there set up the tabernacle, in order that, as the land was conquered, the worship of Jehovah might henceforth be regularly observed in accordance with the law. The selection of Shiloh as the site for the sanctuary was hardly occasioned by the fitness of the place for this purpose, on account of its being situated upon a mountain in the centre of the land, for there were many other places that would have been quite as suitable in this respect; the reason is rather to be found in the name of the place, viz., Shiloh , i.e., rest, which called to mind the promised Shiloh ( Gen 49:10), and therefore appeared to be pre-eminently suitable to be the resting-place of the sanctuary of the Lord, where His name was to dwell in Israel, until He should come who was to give true rest to His people as the Prince of Peace. In any case, however, Joshua did not follow his own judgment in selecting Shiloh for this purpose, but acted in simple accordance with the instructions of God, as the Lord had expressly reserved to himself the choice of the place where His name should dwell (Deu 12:11). Shiloh , according to the Onom. , was twelve Roman miles or five hours to the south of Neapolis (Nablus), and about eight hours to the north of Jerusalem; at present it is a heap of ruins, bearing the name of Seilun (see Rob. iii. p. 85). The tabernacle continued standing at Shiloh during the time of the judges, until the ark of the covenant fell into the hands of the Philistines, in the lifetime of Eli, when the holy tent was robbed of its soul, and reduced to the mere shadow of a sanctuary. After this it was removed to Nob (1Sa 21:2); but in consequence of the massacre inflicted by Saul upon the inhabitants of this place (1Sa 22:19), it was taken to Gibeon (1Ki 3:4 : see Keil , Bibl. Arch. i. §22). From this time forward Shilloh continued to decline, because the Lord had rejected it (Psa 78:60; Jer 7:12; Jer 26:6). That it was destroyed by the Assyrians, as Knobel affirms, is not stated in the history.

Keil-Delitzsch: Jos 18:2-10

Survey of the Land that had yet to be Divided. - Jos 18:2. After the tabernacle had been set up, the casting of the lots and division of the land among the other seven tribes were to be continued; namely at Shiloh, to which the congregation had removed with the sanctuary.

Jos 18:3-4

But, for the reasons explained in Jos 14:1, these tribes showed themselves "slack to go to possess the land which the Lord had given them," i.e., not merely to conquer it, but to have it divided by lot, and to enter in and take possession. Joshua charged them with this, and directed them to appoint three men for each of the seven tribes, that they might be sent out to go through the land, and describe it according to the measure of their inheritance. "According to their inheritance," i.e., with special reference to the fact that seven tribes were to receive it for their inheritance. The description was not a formal measurement, although the art of surveying was well known in Egypt in ancient times, and was regularly carried out after the annual inundations of the Nile ( Herod. ii. 109; Strabo , xvii. 787; Diod. Sic. i. 69); so that the Israelites might have learned it there. But כּתב does not mean to measure; and it was not a formal measurement that was required, for the purpose of dividing the land that yet remained into seven districts, since the tribes differed in numerical strength, and therefore the boundaries of the territory assigned them could not be settled till after the lots had been cast. The meaning of the word is to describe; and according to Jos 18:9, it was chiefly to the towns that reference was made: so that the description required by Joshua in all probability consisted simply in the preparation of lists of the towns in the different parts of the land, with an account of their size and character; also with "notices of the quality and condition of the soil; what lands were fertile, and what they produced; where the country was mountainous, and where it was level; which lands were well watered, and which were dry; and any other things that would indicate the character of the soil, and facilitate a comparison between the different parts of the land"( Rosenmüller ). The reasons which induced Joshua to take steps for the first time now for securing a survey of the land, are given in Jos 14:1. The men chosen for the purpose were able to carry out their task without receiving any hindrance from the Canaanites. For whilst the latter were crushed, if not exterminated, by the victories which the Israelites had gained, it was not necessary for the twenty-one Israelitish men to penetrate into every corner of the land, and every town that was still inhabited by the Canaanites, in order to accomplish their end.

Jos 18:5-6

"And divide it into seven parts," viz., for the purpose of casting lots. Judah, however, was still to remain in its land to the south, and Ephraim in its territory to the north. The seven portions thus obtained they were to bring to Joshua, that he might then cast the lot for the seven tribes "before the Lord,"i.e., before the tabernacle (Jos 19:51).

Jos 18:7

There were only seven tribes that had still to receive their portions; for the tribe of Levi was to receive no portion in the land (vid., Josh 13-14), and Gad, Reuben, and half Manasseh had received their inheritance already on the other side of the Jordan.

Jos 18:8-9

Execution of this command.

Jos 18:10

Joshua finishes the casting of the lots at Shiloh.

Keil-Delitzsch: Jos 18:11-28

Inheritance of the Tribe of Benjamin. - Jos 18:11-20. Boundaries of the inheritance. - Jos 18:11. The territory of their lot (i.e., the territory assigned to the Benjaminites by lot) came out (through the falling out of the lot) between the sons of Judah and the sons of Joseph.

Jos 18:12-14

The northern boundary ("the boundary towards the north side") therefore coincided with the southern boundary of Ephraim as far as Lower Beth-horon, and has already been commented upon in the exposition of Jos 16:1-3. The western boundary follows in Jos 18:14. At Beth-horon the boundary curved round and turned southwards on the western side, namely from the mountain before (in front of) Beth-horon southwards; and "the going out thereof were at Kirjath-baal, which is Kirjath-jearim," the town of the Judaeans mentioned in Jos 15:60, the present Kureyet el Enab (see at Jos 9:17).

Jos 18:15-19

" As for the southern boundary from the end of Kirjath-jearim onwards, the (southern) boundary went out on the west (i.e., it started from the west), and went out (terminated) at the fountain of the water of Nephtoah ."Consequently it coincided with the northern boundary of Judah, as described in Jos 15:5-9, except that it is given there from east to west, and here from west to east (see at Jos 15:5-9). In the construction ha גּבוּל תּוצאותיו , the noun הגּבוּל is in apposition to the suffix: the outgoings of it, namely of the border (see Ewald , §291, b .).

Jos 18:20

The eastern boundary was the Jordan.

Jos 18:21-28

The towns of Benjamin are divided into two groups. The first group (Jos 18:21-24) contains twelve towns in the eastern portion of the territory. Jericho : the present Riha (see at Jos 2:1). Beth-hoglah , now Ain Hajla (see Jos 15:6). Emek-keziz : the name has been preserved in the Wady el Kaziz , on the road from Jerusalem to Jericho, on the south-east of the Apostle's Well (see Van de Velde , Mem. p. 328).

Jos 18:22

Beth-arabah: see at Jos 15:6. Zemaraim , probably the ruins of es Sumrah , on the road from Jerusalem to Jericho, to the east of Khan Hadhur, on Van de Velde 's map. Bethel : now Beitin (see Jos 7:2).

Jos 18:23

Avvim (i.e., ruins) is unknown. Phara has been preserved in the ruins of Fara , on Wady Fara, three hours to the north-east of Jerusalem, and the same distance to the west of Jericho. Ophrah is mentioned again in 1Sa 13:17, but it is a different place from the Ophrah of Gideon in Manasseh (Jdg 6:11, Jdg 6:24; Jdg 8:27). According to the Onom. ( s. v. Aphra ), it was a κώμη Ἀφρήλ in the time of Eusebius ( Jer. vicus Effrem ), five Roman miles to the east of Bethel; and according to Van de Velde , v. Raumer , and others, it is probably the same place as Ephron or Ephrain , which Abijah took from Jeroboam along with Jeshanah and Bethel (2Ch 13:19), also the same as Ephraim , the city to which Christ went when He withdrew into the desert (Joh 11:54), as the Onom. ( s. v. Ephron ) speaks of a villa praegrandis Ephraea nomine ( Ἐφρα̈́́ι in Euseb .), although the distance given there, viz., twenty Roman miles to the north of Jerusalem, reaches far beyond the limits of Benjamin.

Jos 18:24

Chephar-haammonai and Ophni are only mentioned here, and are still unknown. Gaba , or Geba of Benjamin (1Sa 13:16; 1Ki 15:22) which was given up to the Levites (Jos 21:17; 1Ch 6:45), was in the neighbourhood of Ramah (1Ki 15:22; 2Ch 16:6). It is mentioned in 2Ki 23:8; Zec 14:10, as the northern boundary of the kingdom of Judah, and was still inhabited after the captivity (Neh 7:30). It is a different place from Gibea , and is not to be found, as I formerly supposed, in the Moslem village of Jibia , by the Wady el Jib, between Beitin and Sinjil ( Rob. iii. p. 80), but in the small village of Jeba , which is lying half in ruins, and where there are relics of antiquity, three-quarters of an hour to the north-east of er-Râm (Ramah), and about three hours to the north of Jerusalem, upon a height from which there is an extensive prospect (vid., Rob. ii. pp. 113ff.). This eastern group also included the two other towns Anathoth and Almon (Jos 21:18), which were given up by Benjamin to the Levites. Anathoth , the home of the prophet Jeremiah (Jer 1:1; Jer 11:21.), which was still inhabited by Benjaminites after the captivity (Neh 11:32), is the present village of Anâta, where there are ruins of great antiquity, an hour and a quarter to the north of Jerusalem ( Rob. ii. pp. 109ff.). Almon , called Allemeth in 1Ch 6:45, has been preserved in the ruins of Almît ( Rob. Bibl. Res. pp. 287ff.), or el-Mid ( Tobler , Denkbl. p. 631), on the south-east of Anâta.

Jos 18:25-28

The second group of fourteen towns in the western portion of Benjamin. - Jos 18:25. Gibeon , the present Jib: see at Jos 9:3. Ramah , in the neighbourhood of Gibeah and Geba (Jdg 19:13; Isa 10:29; 1Ki 15:17; Ezr 2:26), most probably the Ramah of Samuel (1Sa 1:19; 1Sa 2:11; 1Sa 25:1; 1Sa 28:3), is the present village of er-Râm , upon a mountain with ruins between Gibeon and Geba, half an hour to the west of the latter, two hours to the north of Jerusalem (see Rob. ii. p. 315). Beeroth , the present Bireh : see at Jos 9:17.

Jos 18:26-27

Mizpeh , commonly called Mizpah , where the war with Benjamin was decided upon (Judg 20-21), and where Samuel judged the people, and chose Saul as king (1Sa 7:5., Jos 10:17), was afterwards the seat of the Babylonian governor Gedaliah (2Ki 25:23; Jer 40:6.). According to the Onom. ( s. v. Massepha ), it was near Kirjath-jearim, and Robinson (ii. p. 139) is no doubt correct in supposing it to be the present Neby Samvil (i.e., prophet Samuel), an hour and a quarter to the east of Kureyet Enab (Kirjath-jearim), two hours to the north-west of Jerusalem, half an hour to the south of Gibeon, a place which stands like a watch-tower upon the highest point in the whole region, and with a mosque, once a Latin church, which is believed alike by Jews, Christians, and Mahometans to cover the tomb of the prophet Samuel (see Rob. ii. pp. 135ff.). Chephirah , i.e., Kefir : see at Jos 9:17. Mozah is only mentioned here, and is still unknown. Jos 18:27. This also applies to Rekem , Irpeel , and Taralah .

Jos 18:28

Zelah , the burial-place of Saul and his family (2Sa 21:14), is otherwise unknown. Gibeath or Gibeah , i.e., Gibeah of Benjamin, which was destroyed by the other tribes of Israel in the time of the judges, on account of the flagrant crime which had been committed there (Judg 19-20), is also called Gibeah of Saul , as being the home and capital of Saul (1Sa 10:26; 1Sa 11:4, etc.), and was situated, according to Jdg 19:13 and Isa 10:29, between Jerusalem and Ramah, according to Josephus (Bell. Jud. v. 2, 1, 8) about twenty or thirty stadia from Jerusalem. These statements point to the Tell or Tuleil el Phul , i.e., bean-mountain, a conical peak about an hour from Jerusalem, on the road to er-Râm, with a large heap of stones upon the top, probably the ruins of a town that was built of unhewn stones, from which there is a very extensive prospect in all directions ( Rob. ii. p. 317). Consequently modern writers have very naturally agreed in the conclusion, that the ancient Gibeah of Benjamin or Saul was situated either by the side of or upon this Tell (see Rob. Bibl. Res. p. 286; Strauss, Sinai, etc., p. 331, ed. 6; v. Raumer , Pal. p. 196). Kirjath has not yet been discovered, and must not be confounded with Kirjath-jearim, which belonged to the tribe of Judah (Jos 18:14; cf. Jos 15:60).

Constable: Jos 13:1--21:45

II. THE DIVISION OF THE LAND chs. 13--21

Chapters 13-24 describe how Joshua divided the land and the results of that division. Many if not all the Israelite tribes did not conquer or control all the land allotted to them (15:63; 16:10; 17:12-13). The record of the actual division of the land is in chapters 13-21, and the arrangements for settlement in it follow in chapters 22-24.

At the end of the seven-year period of conquest Israel occupied very little of the Promised Land. "Very much" of it remained for them to possess (v. 1).¹⁶⁰ Consequently dividing all the land among the tribes required faith that God would give His people all the land. Joshua had removed the significant military threats to Israel's existence. From now on each tribe was responsible to conquer and colonize its designated territory.

"Resisting the temptation to skip over this section of Joshua [chs. 13-21] can result in an appreciation of important features of God's covenant with Israel. Beyond the obvious detail of the content of these chapters and the means by which God blessed those who remained faithful in the conquest of the land, this passage also addresses the question why the land formed so significant a part of God's promises to the patriarchs and remained a key feature of the covenant."¹⁶¹

Constable: Jos 18:1-10

5. Survey of the remaining land 18:1-10

After the process of assigning land to the three tribes mentioned above, Israel's attention turned to relocating the tabernacle in a more central location (v. 1). God undoubtedly made the choice of Shiloh (lit. rest; cf. Deut. 12:11).¹⁷⁷ The name of this town was significant because of Jacob's prophecy of Shiloh (Gen. 49:10) and the association of God's name with the Israelites' rest. God's people could find rest where He abode. The tabernacle stood at Gilgal (5:10; .10:15, 43), Shiloh (18:1, 9-10), Bethel (Judg. 20:18-28; 21:1-4), Shiloh (1 Sam. 1:3), Mizpah (1 Sam. 7:9-10), Gilgal (1 Sam. 10:8; 13:8-10; 15:10-15), Nob (1 Sam. 17:54; 21:1-9), and finally at Gibeon (1 Chron. 16:39-40; 21:29; 1 Kings 3:4; 2 Chron. 1:3). Solomon's temple in Jerusalem then replaced it.

Perhaps the break in the allotment proceedings plus continuing Canaanite intimidation influenced the leaders of the remaining tribes to delay distributing the rest of the land. Joshua had to scold them for procrastinating (v. 3). He then appointed a special group of men, three from each of the seven remaining tribes, to act as a surveying crew. These men studied the land and divided it into seven parts.¹⁷⁸ This may have been the same method they used to determine the earlier allotments though the writer did not state this in the text. The casting of lots proceeded when this work was complete (v. 10). This evidently took place at the tabernacle (i.e., before the LORD, v. 6).

"For the Christian, the establishment of a sanctuary and centre at Shiloh testifies to how God fulfils his promises. God has given his people the blessing of his presence among them. They must respond in obedience by occupying the land and living according to the divine covenant. The fundamental importance of the sanctuary is illustrated by its central position among the tribes (in the central hill country) and by its position in the midst of the allotments of Joshua 13-21. Christians are also called upon to see the worship of God as central to their lives. As with the gatherings at the Shiloh sanctuary so regular meetings for worship are a chief means to provide unity and common encouragement for faithful living (Heb. 10:25)."¹⁷⁹

Constable: Jos 18:11--20:1

6. The inheritance of the remaining tribes 18:11-19:51

First the two and one-half tribes east of the Jordan received their land. Then Judah, the primary recipient of Jacob's patriarchal blessing, and Joseph, the recipient of Jacob's patriarchal birthright, received their allotments (chs. 15-17). Finally the remaining tribes received their inheritances in the land.

Constable: Jos 18:11-28

The inheritance of Benjamin 18:11-28

Benjamin shared its territorial boundaries (vv. 11-20) with Judah on the south and Ephraim on the north. On the east the Jordan River formed Benjamin's border. On the west, about half way to the Mediterranean Sea, Israel's leaders drew a border separating Benjamin from Dan.

The towns of Benjamin (vv. 21-28) fell into two groups. Twelve towns stood in the eastern part of the territory (vv. 21-24) and 14 in the west (vv. 25-28).

Guzik: Jos 18:1-28 - Inheritance of the Remaining Tribes

Joshua 18, 19 - Inheritance of the Remaining Tribes

A. The survey of the land for the seven remaining tribes.

1. (18:1-3) At Shiloh, Joshua exhorts the remaining tribes to possess their land.

Now the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of meeting there. And the land was subdued before them. But there remained among the children of Israel seven tribes which had not yet received their inheritance. Then Joshua said to the children of Israel: "How long will you neglect to go and possess the land which the LORD God of your fathers has given you?"

a. But there remained among the children of Israel seven tribes which had not yet received their inheritance: Why would they not want to possess their land? Why would Joshua need to prod them? Probably because these are people who had not lived in permanent dwellings for more than a generation, and they were afraid of something new, even if it was good.

b. How long will you neglect to go and possess the land: Whatever the exact reason, the bottom line was neglect. They did not fulfill what God had called them to do.

2. (4-8) Joshua instructs a survey party to go out and assess the land that it may be divided among the seven remaining tribes.

"Pick out from among you three men for each tribe, and I will send them; they shall rise and go through the land, survey it according to their inheritance, and come back to me. And they shall divide it into seven parts. Judah shall remain in their territory on the south, and the house of Joseph shall remain in their territory on the north. You shall therefore survey the land in seven parts and bring the survey here to me, that I may cast lots for you here before the LORD our God. But the Levites have no part among you, for the priesthood of the LORD is their inheritance. And Gad, Reuben, and half the tribe of Manasseh have received their inheritance beyond the Jordan on the east, which Moses the servant of the LORD gave them." Then the men arose to go away; and Joshua charged those who went to survey the land, saying, "Go, walk through the land, survey it, and come back to me, that I may cast lots for you here before the LORD in Shiloh."

3. (9-10) The successful survey party returns and Joshua casts lots to determine which tribes will receive which land.

So the men went, passed through the land, and wrote the survey in a book in seven parts by cities; and they came to Joshua at the camp in Shiloh. Then Joshua cast lots for them in Shiloh before the LORD, and there Joshua divided the land to the children of Israel according to their divisions.

B. The final division of the land.

1. (11-28) The boundaries and cities for the tribe of Benjamin.

Now the lot of the tribe of the children of Benjamin came up according to their families, and the territory of their lot came out between the children of Judah and the children of Joseph. Their border on the north side began at the Jordan, and the border went up to the side of Jericho on the north, and went up through the mountains westward; it ended at the Wilderness of Beth Aven. The border went over from there toward Luz, to the side of Luz (which is Bethel) southward; and the border descended to Ataroth Addar, near the hill that lies on the south side of Lower Beth Horon. Then the border extended around the west side to the south, from the hill that lies before Beth Horon southward; and it ended at Kirjath Baal (which is Kirjath Jearim), a city of the children of Judah. This was the west side. The south side began at the end of Kirjath Jearim, and the border extended on the west and went out to the spring of the waters of Nephtoah. Then the border came down to the end of the mountain that lies before the Valley of the Son of Hinnom, which is in the Valley of the Rephaim on the north, descended to the Valley of Hinnom, to the side of the Jebusite city on the south, and descended to En Rogel. And it went around from the north, went out to En Shemesh, and extended toward Geliloth, which is before the Ascent of Adummim, and descended to the stone of Bohan the son of Reuben. Then it passed along toward the north side of Arabah, and went down to Arabah. And the border passed along to the north side of Beth Hoglah; then the border ended at the north bay at the Salt Sea, at the south end of the Jordan. This was the southern boundary. The Jordan was its border on the east side. This was the inheritance of the children of Benjamin, according to its boundaries all around, according to their families. Now the cities of the tribe of the children of Benjamin, according to their families, were Jericho, Beth Hoglah, Emek Keziz, Beth Arabah, Zemaraim, Bethel, Avim, Parah, Ophrah, Chephar Haammoni, Ophni, and Gaba: twelve cities with their villages; Gibeon, Ramah, Beeroth, Mizpah, Chephirah, Mozah, Rekem, Irpeel, Taralah, Zelah, Eleph, Jebus (which is Jerusalem), Gibeath, and Kirjath: fourteen cities with their villages. This was the inheritance of the children of Benjamin according to their families.

© 2001 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Joshua (Pendahuluan Kitab)

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Jos 4:9; Jos 6:25; Jos 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Jos 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Jos 24:26] --all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Jos 6:26 with 1Ki 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

JFB: Joshua (Garis Besar)

• THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
• RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)
• THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)
• JOSHUA COMES TO JORDAN. (Jos 3:1-6)
• THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
• JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
• THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
• TWELVE STONES TAKEN FOR A MEMORIAL OUT OF JORDAN. (Jos 4:1-8)
• TWELVE STONES SET UP IN THE MIDST OF JORDAN. (Jos 4:9)
• THE PEOPLE PASS OVER. (Jos 4:10-13)
• GOD MAGNIFIES JOSHUA. (Jos 4:14-24)
• THE CANAANITES AFRAID. (Jos 5:1)
• CIRCUMCISION IS RENEWED. (Jos 5:2-12)
• AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)
• JERICHO SHUT UP. (Jos 6:1-7)
• THE CITY COMPASSED SIX DAYS. (Jos 6:8-19)
• THE WALLS FALL DOWN. (Jos 6:20-21)
• RAHAB IS SAVED. (Jos 6:22-25)
• THE REBUILDER OF JERICHO CURSED. (Jos 6:26-27)
• ACHAN'S TRESPASS. (Jos 7:1)
• THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
• GOD ENCOURAGES JOSHUA. (Jos. 8:1-28)
• THE KING HANGED. (Jos 8:29)
• JOSHUA BUILDS AN ALTAR. (Jos 8:30-31)
• THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)
• FIVE KINGS WAR AGAINST GIBEON. (Jos 10:1-5)
• JOSHUA RESCUES IT. (Jos 10:6-9)
• GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Jos 10:10-11)
• THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15)
• DIVERS KINGS OVERCOME AT THE WATERS OF MEROM. (Jos 11:1-9)
• THE TWO KINGS WHOSE COUNTRIES MOSES TOOK AND DISPOSED OF. (Jos 12:1-6)
• THE ONE AND THIRTY KINGS ON THE WEST SIDE OF JORDAN, WHICH JOSHUA SMOTE. (Jos. 12:7-24)
• BOUNDS OF THE LAND NOT YET CONQUERED. (Jos. 13:1-33)
• THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Jos 14:1-5)
• CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15)
• BORDERS OF THE LOT OF JUDAH. (Jos 15:1-12)
• CALEB'S PORTION AND CONQUEST. (Jos 15:13-15)
• OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)
• THE GENERAL BORDERS OF THE SONS OF JOSEPH. (Jos 16:1-4)
• THE BORDERS OF THE INHERITANCE OF EPHRAIM. (Jos 16:5-9)
• LOT OF MANASSEH. (Jos 17:1-6)
• THIS COAST. (Jos 17:7-11)
• CANAANITES NOT DRIVEN OUT. (Jos 17:12-13)
• THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
• THE TABERNACLE SET UP AT SHILOH. (Jos 18:1)
• THE REMAINDER OF THE LAND DESCRIBED. (Jos 18:2-9)
• DIVIDED BY LOT. (Jos 18:10)
• THE LOT OF SIMEON. (Jos 19:1-9)
• OF ZEBULUN. (Jos 19:10-16)
• OF ISSACHAR. (Jos 19:17-23)
• OF ASHER. (Jos 19:24-31)
• OF NAPHTALI. (Jos 19:32-39)
• OF DAN. (Jos 19:40-48)
• THE CHILDREN OF ISRAEL GIVE AN INHERITANCE TO JOSHUA. (Jos 19:49-51)
• THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6)
• THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)
• EIGHT AND FORTY CITIES GIVEN BY LOT OUT OF THE OTHER TRIBES UNTO THE LEVITES. (Jos 21:1-8)
• GOD GAVE THEM REST. (Jos 21:43-45)
• JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9)
• THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
• THE DEPUTIES SATISFIED. (Jos 22:30-34)
• JOSHUA'S EXHORTATION BEFORE HIS DEATH. (Jos 23:1-2)
• BY FORMER BENEFITS. (Jos 23:3)
• BY PROMISES. (Jos 23:5-11)
• BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12)
• JOSHUA ASSEMBLING THE TRIBES. (Jos 24:1)
• RELATES GOD'S BENEFITS. (Jos 24:2-13)
• HIS AGE AND DEATH. (Jos 24:29-30)

TSK: Joshua (Pendahuluan Kitab)

The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, " In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: " We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

TSK: Joshua 18 (Pendahuluan Pasal)

Overview

Jos 18:1, The tabernacle is set up at Shiloh; Jos 18:2, The remainder of the land is described, and divided into seven parts; Jos 18:10, Joshua distributes it by lot; Jos 18:11, The lot and border of Benjamin; Jos 18:21, Their cities.

Poole: Joshua (Pendahuluan Kitab)

BOOK OF JOSHUA

THE ARGUMENT

IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua’ s death, as Jos 10:13 , compared with 2Sa 1:18 Jos 19:47 , compared with Jud 18:1 ; and Jos 24:29,30 . And such like insertions have been observed in the five books of Moses.

Poole: Joshua 18 (Pendahuluan Pasal)

CHAPTER 18

The tabernacle is set up in Shiloh, Jos 18:1 . The remainder of the land described, and divided into seven parts, for the seven tribes which as yet had no inheritance, Jos 18:2-9 . Joshua casts the lot at Shiloh, Jos 18:10 : the first comes out for Benjamin, whose borders and cities are described, Jos 18:11-28 .

MHCC: Joshua (Pendahuluan Kitab)

Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his death. The power and truth of God in fulfilling his promises to Israel, and in executing his justly threatened vengeance on the Canaanites, are wonderfully displayed. This should teach us to regard the tremendous curses denounced in the word of God against impenitent sinners, and to seek refuge in Christ Jesus.

MHCC: Joshua 18 (Pendahuluan Pasal)

(Jos 18:1) The tabernacle set up at Shiloh.

(Jos 18:2-10) The remainder of the land described and divided.

(v. 11-28) The boundaries of Benjamin.

Matthew Henry: Joshua (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and 2Sa 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1Sa 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; 1Sa 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; 2Ki 14:7), rights and possessions (Jdg 1:21; 1Sa 27:6), customs and usages (1Sa 5:5; 2Ki 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1Sa 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec 6:11, Zec 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

Matthew Henry: Joshua 18 (Pendahuluan Pasal)

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, Jos 18:9). 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.

Constable: Joshua (Pendahuluan Kitab)

Introduction

Title

The name of this book in Hebrew, Greek, and English comes from the principle character in it rather than from the writer. Joshua may or may not have been the writer of this book.

The title is appropriate because "Joshua" means, "Yahweh saves." Joshua is the Hebrew name that translates into Aramaic as Jesus. What Jesus is to God's people in a larger sense Joshua was to the Israelites in a smaller sense. Joshua brought God's people into the realization of many of God's plans and purposes for them. This book is a record of God's deliverance of the Israelites into what He had promised them.

In the English Bible, Joshua is one of the historical books (Genesis through Esther). In the Hebrew Bible, it is in the second of the three main divisions of the Old Testament, namely, the Prophets. The Law and the Writings are the first and third divisions. Joshua is the first book in the first half of the Prophets, the Former Prophets. The Former Prophets section contains four books (Joshua, Judges, Samuel, and Kings) as does the second division, the Latter Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve [minor prophets]). The fact that the Hebrews included mainly historical books such as Joshua in the Prophets section reveals a basic attitude of God's people. They viewed what God revealed here not primarily as a historical record as much as an authoritative record of selected historical events designed to teach important spiritual lessons. We should recognize Joshua, therefore, not simply as a record of history but as a selective history intended to reveal God's will. In the Prophets section of the Old Testament, God revealed Himself through historical events as well as through the oracles of individual prophets.

"The Book of Joshua, like all other books of the Bible, is primarily a book of theology. Through it God has revealed himself and continues to do so."¹

Date and Writer

The Book of Joshua evidently came into being several years after the events recorded in the book took place. A number of statements point to a time of composition beyond the conquest and perhaps beyond the lifetime of Joshua. For example, the phrase "to this day" (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 13:13; 14:14; 15:63; 16:10) refers to a time considerably after the events referred to happened. How much later is hard to say. These references point to a time of composition many years later than the actual occurrence of the events recorded.²

However the writer claims to have crossed the Jordan River when Israel entered the land (5:1 [marginal reading], 6). Therefore he must have written the book not too long after the conquest. This conclusion finds support in the general impression the reader receives that an eyewitness of the events recorded wrote the book. An editor may or may not have added the account of Joshua's death (24:29-33) to the book later (cf. Deut. 34:10-12). This depends on whether the writer wrote it before or after Joshua died.

According to Jewish tradition Joshua himself wrote the book.³ Many modern conservative Old Testament scholars believe that he did.⁴ However other good, conservative scholars believe the writer was not Joshua but a contemporary of his, possibly one of the elders of Israel.⁵ Many more scholars are unsure.⁶ I prefer the traditional view that Joshua wrote the book because I find the arguments of those who believe the writer could not have been Joshua unconvincing.

Scope

As I have explained previously, the date of the Exodus was about 1446 B.C. (cf. 1 Kings 6:1).⁷ Israel spent 40 years in the wilderness (Exod. 16:35; Num. 14:33-34). Thus Israel crossed the Jordan River and entered the land about 1406 B.C. The Book of Joshua therefore begins with events in or very close to the year 1406 B.C.

Josephus said the conquest of the land took five years.⁸ However when Caleb received his town of Hebron he said God had promised that he would enter Canaan 45 years earlier (14:10; cf. Num. 14:24). Since God gave that promise 38 years before Israel crossed the Jordan the conquest seems to have taken closer to seven years (ca. 1406-1399 B.C.). The record of this conquest occupies the first half of the Book of Joshua.

When Caleb said these words he was 85 years old (14:10). Joshua appears to have been about the same age as Caleb, perhaps a little younger. Joshua died when he was 110 (24:29). Assuming Joshua was 75 when the Israelites crossed the Jordan River, the amount of time the Book of Joshua spans may be about 35 years.⁹

The first half of the book (chs. 1-12) covers about seven years. Most of this material, specifically, chapters 1-9, deals with events that probably happened in less than one full year.

Message¹⁰

Joshua reveals that God hates sin because He loves people. (This is the message statement.) Of course He also hates sin because it offends His holiness. However in Joshua I believe the emphasis is on God's concern for the Israelites more than the vindication of His holiness.

The writer of this book portrayed Yahweh as a God of war. This side of God's character has created problems for many people. How could God be loving and yet deal so severely with the Canaanites? In view of Jesus Christ's commands to love our enemies (Matt. 5:44) and be peacemakers (Matt. 5:9) how can we justify God's dealings with the Canaanites that this book records?

The righteous side of God's character is, of course, a consistent emphasis throughout Scripture. In the Pentateuch God dealt severely with all those who oppressed the patriarchs and their descendents (cf. Exod. 15:3). In the historical books we find the same thing. The psalmist referred to Yahweh as "mighty in battle" against the forces opposed to His will (e.g., Ps. 24:8; 45:3). The prophets, especially Jeremiah, warned that God will judge sin. In the Gospels we hear and see the wrath of God manifested in Jesus' words and works against the Pharisees for their sins. In the Book of Revelation, especially chapters 6-19, John pictured the wrath of God being poured out in judgment on the whole world. In Joshua, too, we see God commanding and leading the Israelites in violent mortal conflict with sinners.

The reason God wages war against sin and sinners is that He loves people and wants to save them from destruction by sin and its consequences (cf. Rom. 6:23). If God is not a God of war, then He cannot be a God of love.

We can see God's hatred of sin in His dealings with the Canaanites and in His dealings with the Israelites in Joshua.

In the Pentateuch we discovered many statements and warnings about the Canaanites. Their wickedness was great even in Abraham's day. The Sodomites were Canaanites (Gen. 19), but the measure of their iniquity was not yet full (Gen. 15:16; cf. Lev. 18:24-28). The Ras Shamra Tablets have shed much light on Canaanite religion and culture. Archaeologists discovered these written records in northwest Syria at the site of an ancient city, Ugarit. They date from the fourteenth century B.C., the time of the conquest by Joshua.

The Canaanites wrote them in the Ugaritic language in cuneiform script. These records reveal that Canaanite culture was extremely immoral and inhumane. The Canaanites practiced prostitution of both sexes, many kinds of sexual perversion, and human sacrifice widely. They were religious practices.

As Israel anticipated entering the land occupied by these people it was a case of destroy or be destroyed. In commanding the Israelites to annihilate the Canaanites God was performing surgery to remove a cancer from human society. He was not murdering an innocent primitive people as the liberal critics of the Bible used to say. God had been extremely patient with the Canaanite tribes. They had had hundreds of years to repent after the witness of Melchizedek, Abraham, and many other God-fearing people who had lived among them. Because they did not repent, God used Israel as a broom to sweep away their filth and purify the land. He did not drive the Canaanites out simply to make room for Israel. He did so also to remove this cancerous society and its malignant influence. Israel exercised considerable restraint in dealing with the Canaanites compared with the way some other ancient Near Eastern countries dealt with people they defeated. The Assyrians, for example, were very brutal.

God also manifested His hatred of sin in His dealings with the Israelites. We have seen this already in the Pentateuch as God disciplined His chosen people when they sinned. In Joshua, when Israel lusted after the things of Canaan He dealt with her severely. Achan's sin (ch. 7) affected the whole nation. God judged Achan as He did to teach the Israelites a strong lesson concerning how serious sin is. God's dealings with His own people were even more severe than His dealings with the Canaanites.

In short, Joshua reveals that God wages war against sin wherever He finds it. He patiently waits for people to repent, but if they do not judge sin themselves, He will judge it (Acts 17:30-31; 1 Cor. 11:31). God deals more severely with His own people than with others because privilege heightens responsibility.

Not only does Joshua reveal that God wages war against sin, but it also teaches us how He does it.

God uses the forces of nature to wage war against sin. He restrained the waters of a river, shook the walls of a city, sent hail from heaven, and lengthened the hours in a day to accomplish His purposes. God rarely works in as direct ways to judge sin today. This should not lead us to conclude that He never did or never will. He will again shake the heavens and the earth to bring down His wrath on sinners (cf. Rev. 6-19). We have the privilege of living in the day of His grace when God is being patient with sinners (2 Pet. 3:9-10). Nevertheless that day will end, and He will bring judgment on our world as He did on the world of the Canaanites.

God also uses people who are loyal to Him to wage war against sin. The people God used in Joshua were men and women of faith (Heb. 11:30). God's methods are unpredictable and often seem strange to His servants. They frequently appear foolish to us. Therefore God asks that we simply trust and obey Him. Faith in Joshua means refraining from what God forbids (e.g., at Ai) as well as doing all that God directs (e.g., at Jericho). Joshua is one of the clearest illustrations in the Bible that consistent trust in and obedience to the Word of God results in overcoming, victorious, powerful, successful living. Joshua clarifies three characteristics of faith.

1. Faith involves accepting God's standard of holiness. We tend to undervalue the need for personal and corporate holiness in our day because God is not judging sin immediately as He did in Joshua's day. This is the day of His patience. Nevertheless Joshua teaches that without holiness there can be no spiritual power or consistent victory in our experience (cf. 1:8; 24:19-25).

2. Faith also means abandonment to God's will. God has revealed in His Word how His people can experience all He wants them to have. Because God's ways are not the ways we would choose from our finite carnal viewpoint we have trouble trusting God and committing ourselves wholeheartedly to His will. The Israelites succeeded at Jericho as they did because they committed themselves completely to engaging in that battle as God had commanded. They did so even though it must have looked like suicide to obey.

3. Faith also involves achievement in God's might. It is God who wins the victories. Without God His people can do nothing productive (John 15:5). However with Him all things are possible (Matt. 19:26; Phil. 4:13). The Israelites learned this when they failed at Ai. Success does not really come as a result of our action as we obey God. It comes as a result of God's action working through instruments that He finds usable.

In summary, Joshua reveals that God hates sin. He is at war with it because it offends Him but also because it destroys the people He has created to have fellowship with Himself. God uses the forces of nature and people who are loyal to Him to root out sin and bring deliverance to His people. However the people He uses must accept His standard of holiness for themselves. They must abandon themselves to His way of doing things. They must also acknowledge that victories are the result of His might, not their own.

Constable: Joshua (Garis Besar)

Outline

I. The conquest of the land chs. 1-12

A. Preparations for entering Canaan chs. 1-2

1. God's charge to Joshua 1:1-9

2. Joshua's charge to Israel 1:10-18

3. The spying out of Jericho ch. 2

B. Entrance into the land 3:1-5:12

1. Passage through the Jordan chs. 3-4

2. Circumcision and celebration of the Passover 5:1-12

C. Possession of the land 5:13-12:24

1. The conquest of Jericho 5:13-6:27

2. Defeat at Ai ch. 7

3. Victory at Ai 8:1-29

4. Renewal of the covenant 8:30-35

5. The treaty with the Gibeonites ch. 9

6. Victory over the Amorite alliance at Gibeon 10:1-27

7. Other conquests in southern Canaan 10:28-43

8. Conquests in northern Canaan 11:1-15

9. Summary of Joshua's conquests 11:16-12:24

II. The division of the land chs. 13-21

A. The land yet to be possessed 13:1-7

B. The land east of the Jordan 13:8-33

C. The land west of the Jordan chs. 14-19

1. The rationale for the allotments 14:1-5

2. Caleb's inheritance 14:6-15

3. Judah's inheritance ch. 15

4. Joseph's inheritance chs. 16-17

5. Survey of the remaining land 18:1-10

6. The inheritance of the remaining tribes 18:11-19:51

D. The special cities 20:1-21:42

1. The cities of refuge ch. 20

2. The cities of the Levites 21:1-42

E. The faithfulness of God 21:43-45

III. Joshua's final acts and death chs. 22-24

A. The return of the two and one-half tribes to their inheritances ch. 22

B. Joshua's farewell address to the Israelites ch. 23

1. A reminder of past blessings 23:1-13

2. A warning of possible future cursing 23:14-16

C. Israel's second renewal of the covenant 24:1-28

1. Preamble 24:1

2. Historical prologue 24:2-13

3. Covenant stipulations 24:14-24

4. Provisions for the preservation of the covenant 24:25-28

D. The death and burial of Joshua and Eleazar 24:29-33

Constable: Joshua

Joshua

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Pendahuluan Kitab)

INTRODUCTION.

THE BOOK OF JOSUE.

This book is called Josue , because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue , or Jesus , to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus , was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock) --- Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) was successor of Moses among the prophets , or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted chap. x. under the name of the book of the Lord . See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet) --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock) --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington) --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)

Gill: Joshua (Pendahuluan Kitab)

INTRODUCTION TO JOSHUA

The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is,

"the book of Joshua, the son of Nun, the disciple of Moses:''

in the Arabic version it is reckoned a book of the judges, which adds,

"the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.''

This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki 16:34; and even before the times of David, as is clear from Jos 15:63, compared with 2Sa 5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa 76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud ^a assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb 11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb 13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jam 2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act 7:45, Heb 4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers ^b observe, that the time of his principality we find not in the text; though they ^c say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus ^d, an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years ^e; but an Arabic writer ^f stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger ^g has compiled, and translated out of the Arabic exemplar into Latin.

Gill: Joshua 18 (Pendahuluan Pasal)

INTRODUCTION TO JOSHUA 18

This chapter informs us of the setting up of the tabernacle at Shiloh, Jos 18:1; of the notice Joshua took, that seven tribes had not received their inheritance, Jos 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, Jos 18:3; and then he cast lots for them, and the first lot came up for Benjamin, Jos 18:10; the borders of whose lots are described, Jos 18:12; and the several cities in it enumerated, Jos 18:21.