Difference between revisions of "Joshua"

<p> Canaan, on Procopius' inscription in [[Mauritania]] confirming the historical facts). (See [[Canaan]] .) JOSHUA or [[Jehoshua]] </p> <p> '''1.''' He was Hoshea only ("he will save") up to his noble witness after spying Canaan. Henceforth, Jehovah's name is prefixed, [[Jehovah]] by him would save Israel (&nbsp;Numbers 13:16). This forms the contrast in the [[Antitype]] (&nbsp;Matthew 1:21), "thou shalt call His name Jesus, for Himself (Greek, not merely 'Jehovah by him') shall save His people." Son of Nun, of Ephraim (&nbsp;1 Chronicles 7:27). Born about the time when Moses fled to Midian, he endured in youth the slave labour amidst [[Egyptian]] brick kilns. Probably he even in Egypt was recognized as an officer among his brethren; for at his first public act, choosing and leading picked men of Israel against the attacking Amalekites at [[Rephidim]] (&nbsp;Exodus 17:9) he is introduced abruptly without description as one already well known by the designation Joshua (not Hoshea) given by anticipation. (See [[Amalekites]] .) Moses discerned by the Spirit his sterling qualities, solid rather than brilliant. </p> <p> Joshua learned to rule by obeying first; then he ruled for God, not self. God commanded Moses to write in the book (Hebrew, namely, the history of God's dealings with Israel) and rehearse it in Joshua's ears. Joshua inflicted the first decisive blow on the doomed nations; this was an earnest to him of the subsequent conquest of Canaan. Next as Moses' "minister" Joshua accompanied him along with Aaron, Nadab, Abihu, and 70 elders up the mountain of God; but Moses went alone into the cloud (&nbsp;Exodus 24:9; &nbsp;Exodus 24:13-15). On the descent Joshua heard the noise of the people shouting, and with a warrior's thought he said to Moses, "there is a noise of war in the camp"; but it was the noise of singers in the calf worship. When Moses removed the tabernacle of meeting between God and His people from the camp, Joshua, then "a young man" (perhaps an official term for an attendant, &nbsp;Numbers 11:28; &nbsp;Deuteronomy 1:38 "Joshua who standeth before thee"), departed not out of the tabernacle; the Lord's house and communion is the best qualification for those who are afterward to fight the Lord's battles. </p> <p> Sent to spy out Canaan as representing Ephraim; Caleb represented Judah. (See [[Caleb]] .) They two alone of the 12 brought a good report, and encouraged the people not to fear the inhabitants for the Lord was with Israel (contrast &nbsp;Psalms 106:24; &nbsp;Numbers 13:8; &nbsp;Numbers 13:16; Numbers 14). The people would have stoned both, but the glory of Jehovah suddenly appeared in the tabernacle. The ten other spies were smitten with the plague and died. Joshua and Caleb alone of all that generation above 20 years of age survived the 40 years' wilderness wanderings that ensued, because "they wholly followed the Lord" (&nbsp;Numbers 32:11-12). Moses shortly before death, by Jehovah's direction, solemnly invested Joshua with authority as his successor. The Spirit was already in Joshua. Moses by laying on hands added the formal and public sign, and instrumentally gave him thereby more of "the spirit of wisdom." The previous receiving of inward grace does not dispense with the outward sign (&nbsp;Numbers 27:18-23; &nbsp;Acts 9:1-18; &nbsp;Acts 10:44-48). </p> <p> Moses put some of his own honour (dignity and authority) upon Joshua, making him vice leader, that Israel might obey him preparatory to his becoming chief after Moses' death. Joshua was inferior to Moses in standing before Eleazar the high priest to inquire through him and his [[Urim]] and Thummim, of Jehovah; Moses enjoyed direct communion with God. When Joshua omitted to inquire in the Gibeonites' case he suffered for it. Moses gave Joshua a charge before the high priest and congregation. Joshua's solemn inauguration to the office to which he had previously been called is in &nbsp;Deuteronomy 31:14-23. God Himself recognizes Joshua in it by summoning him into the tabernacle with Moses, while the divine pillar of cloud manifested Jehovah's presence (compare &nbsp;Numbers 11:25; &nbsp;Numbers 12:5). He commands Moses and Joshua to write Moses' song, and teach it to Israel as a witness against them of God's benefits, their duties, and the penalty of their apostasy. Jehovah's "charge" by Moses was: "be strong and of a good courage, for thou shalt bring the children of Israel into the land which I sware unto them, and I will be with thee." </p> <p> Once only did Joshua show an envious spirit, but it was in behalf of his beloved master Moses, not for self. When [[Eldad]] and [[Medad]] prophesied in the camp separately from the rest of the 70 who received of the spirit that was upon Moses, in his presence, Joshua said, "my lord Moses, forbid them;" he replied, "enviest thou for my sake? would God that all the Lord's people were prophets," etc. (&nbsp;Numbers 11:28-29; compare &nbsp;John 3:26; &nbsp;Luke 9:49; &nbsp;Acts 15:8-9; &nbsp;Acts 11:17). Jehovah repeated the charge (&nbsp;Joshua 1:1-9), enjoining" courage" in "doing according to all the law, turning not from it to the right or left," and promising consequent prosperity and Jehovah's continual presence as "his God wheresoever he went." God kept His promise, working mighty miracles in his behalf, and giving Israel all the land and rest round about; no good thing failed which the Lord had spoken (&nbsp;Joshua 21:43-45). The people honoured Joshua as they had Moses. During his lifetime Israel came nearest to realizing the ideal of the people of God (&nbsp;Joshua 11:15; &nbsp;Joshua 24:31). </p> <p> Joshua took the command at Shittim, sent spies to Jericho, crossed Jordan, fortified his camp at Gilgal, circumcised the people (for Israel's work was a spiritual one, and men still having the badge of fleshliness were not fit agents for the Lord's work: &nbsp;Joshua 10:40; &nbsp;Judges 5:31), kept the Passover, (after which on their eating the old grain of the land the manna ceased,) and received the assurance of Jericho's fall and God's fighting against Israel's foes from the uncreated Angel of Jehovah (&nbsp;Joshua 5:13-15; &nbsp;Joshua 6:2-5), the [[Captain]] of Jehovah's host (&nbsp;Matthew 26:53; &nbsp;Exodus 23:20-23; &nbsp;Revelation 19:11-14). The charge "loose thy shoe from off thy feet" identifies Him with the Jehovah of &nbsp;Exodus 3:5. Ganneau suggests that Sartabeh the mountain was the spot whereon the Captain of Jehovah's host, Hebrew: '''''Sarsaba''''' , appeared to Joshua, and thence takes its name. It is invisible W. of Jericho; but to one starting from Riha to the E. it appears at all points. </p> <p> The divine Captain was on a height above Joshua, for "he lifted up his eyes" toward Him, and went unto Him. Jericho fell by miracle. (See [[Jericho]] .) The repulse at AI, through Achan's sin, taught Israel their success depended on their doing God's work of wrath in God's holy way, without greed. (See [[Achan]] .) Ai then fell. Joshua wrote the law on EBAL, and read it before the assembled people, half on that side and half. over against Gerizim. (See [[Gerizim]] .) By neglecting to consult Jehovah Joshua was entrapped into the league with Gibeon; but having sworn he honourably kept his oath (&nbsp;Psalms 15:4; &nbsp;Ecclesiastes 5:2; contrast &nbsp;2 Samuel 21:2-6, etc.). (See [[Gibeon]] .) This brought on the attack of the five confederate kings whom he defeated at Makkedah, aided by a divinely sent hailstorm and prolongation of daylight: the condition of the air was probably rendered by God, at Joshua's believing prayer, highly refractive so as to cause the sun to be seen long after its actual descent beneath the horizon, as the fata morgana in [[Sicily]] and the arctic region; compare the recession of the sun dial shadow under [[Hezekiah]] (&nbsp;2 Kings 20:11). </p> <p> The miracle was local, not universal, if we are to judge from the language, "stand ... upon Gibeon, ... in the valley of Ajalon;" so &nbsp;Exodus 8:22; &nbsp;Exodus 10:23. The mention of the moon with the "sun" hints at the true theory of the earth's rotation on its axis, which requires that if the sun apparently stood the moon should apparently stand too. Habakkuk (&nbsp;Habakkuk 3:10-11) refers to it: "the sun and moon stood still in their habitation." The words "hasted not to go down" imply a gradual not a sudden check to the ordinary phenomena of the sun's apparent motion. Joshua subdued the S. to [[Kadesh]] Barnea and Gaza, then the northern confederated kings under Jabin, at Merom, and the country even unto [[Baalgad]] in the valley of [[Lebanon]] under Mount Hermon and unto "great Zidon." (Tyre was still inferior, merely a stronghold subordinate to Zidon. In the books Samuel and Kings this is reversed, marking the early date of the book of Joshua). Israel often disliked destroying all; but God's command required utter extermination of the [[Canaanites]] (&nbsp;Joshua 10:40). </p> <p> Like the earthquake or pestilence, they were simply God's executioners, without personal bloodthirstiness, required to exhibit His hatred of idolatry, and learning themselves to hate it. For 500 years God had borne with longsuffering those guilty nations. Neither the piety of [[Melchizedek]] nor the awful punishment of [[Sodom]] and [[Gomorrah]] had led them to repentance. Now their "iniquity was full" (&nbsp;Genesis 15:16). In six years six nations and 31 kings, including the giant Anakim, their former dread, fell before Joshua. (See [[Anakim]] .) Their extermination was "a work of mercy for all the countries of the earth to the very end of the world." Next Joshua, now aged, allotted the land, along with Eleazar and the tribal heads (&nbsp;Joshua 14:1; &nbsp;Joshua 17:4). Timnath [[Serah]] in Ephraim was assigned to Joshua himself," the city which he asked" (&nbsp;Joshua 19:49). His singular unselfishness herein appears; he who might have claimed the first and best is served the last, and with no extraordinary possession above the rest. The congregation set up the tabernacle at Shiloh (Joshua 18). </p> <p> Six cities of refuge were appointed, 48 to the Levites; and the two and a half transjordanic tribes were dismissed home with blessings (Joshua 20-22). The slackness of Israel in taking possession of the promised land and destroying the Canaanites was the drawback to the completeness of Joshua's work (&nbsp;Joshua 18:3); after their long nomadic life the people were slow in settling down in separate homes; fear of the foes' attack too made them shrink from the trouble of defending themselves severally: a root of bitterness left which bore deadly fruit under the judges. </p> <p> A long time after Jehovah had given rest unto Israel from all foes, Joshua, now old, convened all Israel (Joshua 23) represented by their heads, judges, and officers, to either Timhath Serah his home or Shiloh the sanctuary, and exhorted them to love and serve Jehovah ("be ye very courageous to do all that is written in the law, turn not aside to the right or to the left," &nbsp;Joshua 23:6; the same as God had enjoined Himself, &nbsp;Joshua 1:7), constrained by His past benefits, His promises of future help, and His threats of leaving the nations to be snares, scourges, and thorns to vex and destroy Israel in the event of apostasy. Again he gathered all the tribes with their heads and officers to Shechem, as being the place where [[Abram]] received God's first promise of the land after his migration into Canaan (&nbsp;Genesis 12:6-7); more especially because here Jacob on his return from [[Mesopotamia]] settled, and removed his household's strange gods (&nbsp;Genesis 33:19; &nbsp;Genesis 35:2-4), just as Joshua now wished Israel to renew the covenant binding them to renunciation of all idols. Here too Joseph's bones were buried (&nbsp;Joshua 24:32). Joshua was buried at 110 years of age in Timnath Serah. His piety comes brightly out in his dying exhortation: </p> <p> '''(1)''' God's call to [[Abraham]] was one of pure grace, not for his merit; Israel's fathers and [[Terah]] had "served other gods" (&nbsp;Joshua 24:2; &nbsp;Joshua 24:14; &nbsp;Genesis 31:53; &nbsp;Genesis 19:34), but Jehovah has through miraculous interposition brought Israel to the promised land; put away therefore all the gods ye served in Egypt (&nbsp;Leviticus 17:7; &nbsp;Ezekiel 20:18; &nbsp;Joshua 24:14); but, if not, </p> <p> '''(2)''' choose you ''(If You Are [[Bent]] On Self Destruction)'' which idols you like, "but as for me and my house (&nbsp;Genesis 18:19) we will serve the Lord" ''(Compare '' &nbsp;Ruth 1:15 ''; '' &nbsp;1 Kings 18:21 ''; '' &nbsp;John 6:67 ''; '' &nbsp;Luke 10:42 '')'' . </p> <p> When the people, self confidently (like Peter, &nbsp;Luke 22:33), promised faithfulness, Joshua replied "ye cannot serve the Lord," i.e. without putting away heart idols (for they had no wooden, stone, or metal images to put away): &nbsp;Deuteronomy 6:5-6; &nbsp;Matthew 6:24. See &nbsp;Joshua 24:23, "put away the strange gods which are IN you," heart idols, inconsistent with the service of Jehovah who is "a jealous God" (&nbsp;Ezekiel 20:39). On the people expressing still their resolution to serve Jehovah, Joshua made a covenant between God and them; and wrote the covenant and the words spoken on both sides in the law book of God, adding it to that written by Moses, and set up a stone as a memorial on the spot, under a terebinth tree by the sanctuary (or place hallowed to Jehovah by Abraham), and as a visible silent witness of their engagement. His influence under God kept them faithful both in his own time and that of the elders who outlived him. </p> <p> A pious warrior, almost without blemish, one who learned to command in advanced age by obeying when a youth, ever looking up to Jehovah with childlike faith, worshipping with devout prostration the Captain of the Lord's host, dispensing kingdoms yet content at the last with a petty inheritance, as disinterested and unselfish as he was brave, generous, and patriotic. Joshua typifies Jesus whose name he bears (&nbsp;Acts 7:45; &nbsp;Hebrews 4:8). Moses representing the law could not bring Israel into Canaan; that was reserved for Joshua. So Jesus perfects what the law could not, and brings His people into the heavenly inheritance (&nbsp;Acts 13:39; Hebrew 4; &nbsp;Hebrews 7:19-25). He leads His people through a Jordan-like flood of troubles and death itself without being overwhelmed (&nbsp;Isaiah 43:2). He bruises Satan under their feet (&nbsp;Joshua 10:24; &nbsp;Psalms 110:5; &nbsp;Malachi 4:3; &nbsp;Romans 16:20). Jesus is the minister of the true circumcision (&nbsp;Joshua 5:2-9; compare &nbsp;Romans 15:8; &nbsp;Romans 2:29; &nbsp;Colossians 2:11; &nbsp;Colossians 2:13). </p> <p> Joshua was buried in the border of his inheritance in Timnath Serah (probably now Kefr Haris) in Mount Ephraim, on the northern side of the hill [[Gaash]] (&nbsp;Joshua 24:30). (See [[Timnath]] SERAH.) The [[Septuagint]] adds: "there they laid with him in the tomb the stone knives with which he circumcised the children of Israel in Gilgal ... and there they are unto this day." If this addition of the Septuagint be trustworthy, it will be a curious proof that flint knives lay in situ for 12 centuries, from the 16th to the third century B.C., the date of Septuagint. At all events it shows that flint knives are no proof of a barbarous race ages before the historic period; such knives were used by civilized races in the historic times. M. [[Guerin]] professes to have discovered at Tigne (Timnath Serah), Joshua's tomb. In the hill there one tomb has a vestibule, into which the light penetrates. There are 300 niches for lamps. The vestibule admits to two chambers, one with 15 receptacles for bodies, the other but one; many sharp flint knives were found on removing the dirt from the floor of the tomb, as also in Gilgal, the passage of Jordan. The pillars in the vestibule are surrounded by a fillet of Egyptian style. </p> <p> '''2.''' &nbsp;1 Samuel 6:14-18. </p> <p> '''3.''' &nbsp;2 Kings 23:8. </p> <p> '''4.''' (See [[Jeshua]] .) </p>

&nbsp;Numbers 13:16&nbsp; Acts 7:45&nbsp; Hebrews 4:8 <p> He was born in Egypt, and was probably of the age of Caleb, with whom he is generally associated. He shared in all the events of the Exodus, and held the place of commander of the host of the [[Israelites]] at their great battle against the Amalekites in Rephidim (&nbsp; Exodus 17:8-16 ). He became Moses' minister or servant, and accompanied him part of the way when he ascended Mount Sinai to receive the two tables (&nbsp;Exodus 32:17 ). He was also one of the twelve who were sent on by Moses to explore the land of Canaan (&nbsp;Numbers 13:16,17 ), and only he and Caleb gave an encouraging report. Under the direction of God, Moses, before his death, invested Joshua in a public and solemn manner with authority over the people as his successor (&nbsp;Deuteronomy 31:23 ). The people were encamped at [[Shittim]] when he assumed the command (&nbsp;Joshua 1:1 ); and crossing the Jordan, they encamped at Gilgal, where, having circumcised the people, he kept the Passover, and was visited by the Captain of the Lord's host, who spoke to him encouraging words (1:1-9). </p> <p> Now began the wars of conquest which Joshua carried on for many years, the record of which is in the book which bears his name. Six nations and thirty-one kings were conquered by him (&nbsp;Joshua 11:18-23; &nbsp;12:24 ). Having thus subdued the Canaanites, Joshua divided the land among the tribes, Timnath-serah in Mount Ephraim being assigned to himself as his own inheritance. (See [[Shiloh; Priest]] .) </p> <p> His work being done, he died, at the age of one hundred and ten years, twenty-five years after having crossed the Jordan. He was buried in his own city of Timnath-serah (&nbsp;Joshua 24 ); and "the light of Israel for the time faded away." </p> <p> Joshua has been regarded as a type of Christ (&nbsp;Hebrews 4:8 ) in the following particulars: (1) In the name common to both; (2) Joshua brings the people into the possession of the [[Promised]] Land, as Jesus brings his people to the heavenly Canaan; and (3) as Joshua succeeded Moses, so the [[Gospel]] succeeds the Law. </p> <p> The character of Joshua is thus well sketched by Edersheim:, "Born a slave in Egypt, he must have been about forty years old at the time of the Exodus. Attached to the person of Moses, he led Israel in the first decisive battle against Amalek (&nbsp;Exodus 17:9,13 ), while Moses in the prayer of faith held up to heaven the God-given 'rod.' It was no doubt on that occasion that his name was changed from Oshea, 'help,' to Jehoshua, 'Jehovah is help' (&nbsp;Numbers 13:16 ). And this name is the key to his life and work. [[Alike]] in bringing the people into Canaan, in his wars, and in the distribution of the land among the tribes, from the miraculous crossing of Jordan and taking of Jericho to his last address, he was the embodiment of his new name, 'Jehovah is help.' To this outward calling his character also corresponded. It is marked by singleness of purpose, directness, and decision...He sets an object before him, and unswervingly follows it" (Bible Hist., iii. 103) </p>

<p> [[Joshua]] ( ''Jŏsh'U-Ah'' ), ''Saviour,'' or ''Whose Help Is Jehovah.'' [[Written]] also '''Hoshea,''' '''Oshea,''' '''Jehoshua,''' '''Jeshua,''' and [[Jesus]] . 1. The son of Nun, of the tribe of Ephraim. &nbsp;1 Chronicles 7:27, and minister of Moses. &nbsp;Exodus 24:13. He is mentioned first in connection with the fight against Amalek at Rephidim, when he was chosen by Moses to lead the Israelites. &nbsp;Exodus 17:9. He was one of the twelve spies who were sent, &nbsp;Numbers 13:17, to explore the land of Canaan, and one of the two, &nbsp;Numbers 14:6, who gave an encouraging report of their journey. Moses, shortly before his death, was directed, &nbsp;Numbers 27:18, to appoint Joshua leader over the people. God himself gave Joshua a charge through the lawgiver. &nbsp;Deuteronomy 31:14; &nbsp;Deuteronomy 31:23. Under God's direction, &nbsp;Joshua 1:1, Joshua assumed the command of the people at Shittim, sent spies into Jericho, crossed the Jordan, fortified a camp at Gilgal, circumcised the people, kept the passover, and was visited by the Captain of the Lord's Host. The miraculous fall of Jericho terrified the Canaanites. In the great battle of Beth-horon the [[Amorites]] were signally routed, and the south country was open to the Israelites. Joshua returned to the camp at Gilgal, having conquered half of Palestine. He defeated the Canaanites under [[Jabin]] king of Hazor, In six years six tribes, with 31 petty chiefs, were conquered. Joshua, now stricken in years, proceeded to make the division of the conquered land. Timnath-serah in Mount Ephraim was assigned as Joshua's peculiar inheritance. After an interval of rest, Joshua convoked an assembly from all Israel. He delivered two solemn addresses, recorded in Josh. chaps. 23, 24. He died at the age of 110 years, and was buried in his own city, Timnath-serah. Joshua's character is a very noble one; and few blemishes are found in it. The favored disciple of Moses, he learned to be faithful to the Lord God. Once, indeed, he was too jealous for what he conceived to be Moses' honor. &nbsp;Numbers 11:28-29. He was generally bold and fearless, though an unexpected check at one time dispirited him. But, with these small exceptions, an able commander, a wise ruler, a faithful servant of the Lord, Joshua shines as a bright star among the noble worthies of Old [[Testament]] history. 2. An inhabitant of Beth-shemesh, in whose land was the stone at which the milch-kine stopped when they drew the ark of God with the offerings of the Philistines from [[Ekron]] to Beth-shemesh. &nbsp;1 Samuel 6:14; &nbsp;1 Samuel 6:18, b.c. 1124. 3. A governor of the city who gave his name to a gate of Jerusalem, &nbsp;2 Kings 23:8, in the reign of Josiah, b.c. 628. 4. Jeshua the son of Jozadak. &nbsp;Haggai 1:14; &nbsp;Haggai 2:2; &nbsp;Zechariah 8:1, etc. </p>

<p> 1. The son of Nun, a distinguished leader of the Hebrews, and the successor of Moses. His name at first was Oshea, &nbsp;Numbers 13:8,16; and in the New Testament he is called Jesus, &nbsp;Acts 7:45 &nbsp; Hebrews 4:8 . Both the names, Joshua and Jesus, signify savior, deliverer. See JESUS. Joshua led Israel over the Jordan, and took possession of the promised land; he conquered the Canaanites, and then distributed the country among the tribes. He is first mentioned as the leader of Israel against the Amalekites at Rephidim, </p> <p> &nbsp; Exodus 17:8-16 . See also &nbsp;Numbers 14:6 . At the passage over Jordan he was eighty-four years of age; and after about twenty-six years employed in his appointed work, and then judging Israel at his at Timnath-serah, he died, B. C. 1426. His last grand convocation of all Israel, at Shechem, and his solemn address to them and renewal of their covenant with God, form the worthy close of a life on which in the sacred records no blot rests. He seems to have served the Lord with singular fidelity. No man witnessed more or greater miracles than he; and in his life may be found many points of resemblance to that of the greater "Captain of the Lord's host," who establishes his people in the true promised land. </p> <p> THE [[Book Of Joshua]]  contains the narrative of all these transactions, and was written by Joshua himself, or under his direction, B. C. 1427. From &nbsp;Joshua 24:27 on, was of course added by a later hand; but all was done under the inspiration of the [[Holy]] Spirit, &nbsp; 2 Timothy 3:16 . </p> <p> 2. The son of Josedech. See Jeshua . </p>

<p> (Heb. Yehoshu'a, '''''יַהוֹשׁוּע''''' , [[Jehovah]] is his ''Help,'' or [[Jehovah]] the ''Savior,'' according to Pearson, On ''The Creed,'' art. 2, p. 89, ed. 1843:; Sept., N.T., and [[Josephus]] '''''Ι᾿Ησοῦς''''' ; Auth. Vers. "Jehoshua" in &nbsp;Numbers 13:16, and "Jehoshuah" in &nbsp;1 Chronicles 7:27; "Jesus" in &nbsp;Acts 7:45; &nbsp;Hebrews 4:8, (See Jeshua); (See Jesus) ), the name of several men. </p> <p> '''I.''' The son of Nun, of the tribe of Ephraim, the assistant and successor of Moses, whose history is chiefly contained in the book that bears his name. His name was originally HOSHEA ( '''''הוֹשֵׁע''''' , ''Salvation,'' &nbsp;Numbers 13:8), and it seems that the subsequent alteration of it by Moses (&nbsp;Numbers 13:16) was significant, and proceeded on the same principle as that of Abram into Abraham (&nbsp;Genesis 17:5), and of [[Sarai]] into [[Sarah]] (&nbsp;Genesis 17:15). In &nbsp;Nehemiah 8:17, he is called by the equivalent name JESHUA ( '''''יֵשׁוּע''''' , salvation). (See Jesus). </p> <p> '''1''' '''.''' ''Personal History'' . '''''—''''' According to the ''Tsemach David,'' Joshua was born in Egypt, in the year of the Jewish era 2406 (B.C. 1037); but as he was probably about the age of Caleb, with whom he was associated, we may assign his birth to B.C. cir. 1698 (or, as below, 1693). The future captain of invading hosts grew up a slave in the brick fields of Egypt. Born about the time when Moses fled into Midian, he was a man of some forty years when he saw the ten plagues and shared in the hurried triumph of the Exodus. The keen eye of the aged [[Lawgiver]] soon discerned in Hoshea those qualities which might be required in a colleague or successor to himself. In the Bible he is first mentioned as being the victorious commander of the Israelites in their battle against the Amalekites at Rephidim (&nbsp;Exodus 17:8-16 B.C. 1658. When Moses ascended Mount Sinai to receive for the first time (compare &nbsp;Exodus 24:13; &nbsp;Exodus 33:11) the two Tables, Joshua, who is called his minister or servant, accompanied him part of the way, and was the first to accost him in his descent (&nbsp;Exodus 32:17). Soon afterwards he was one of the twelve chiefs who were sent (&nbsp;Numbers 13:17) to explore the land of Canaan, and one of the two (14:6) who gave an encouraging report of their journey. B.C. 1657. The forty years of wandering were almost passed, and Joshua was one of the few survivors, when Moses, shortly before his death, was directed (&nbsp;Numbers 27:18) to invest Joshua solemnly and publicly with definite authority, in connection with Eleazar the priest, over the people (&nbsp;Deuteronomy 3:28). After this, God himself gave Joshua a charge by the mouth of the dying Lawgiver (&nbsp;Deuteronomy 31:14; &nbsp;Deuteronomy 31:23). B.C. 1618. Under the direction of God again renewed (Joshua 1, 1), Joshua, now in his 85th year (Josephus, Ant. 5, 1, 29), assumed the command of the people at Shittim, sent spies into Jericho, crossed the Jordan, fortified a camp at Gilgal, circumcised the people, kept the Passover, and was visited by the captain of the Lord's host. (See below.) A miracle made the fall of Jericho more terrible to the Canaanites. A miraculous repulse in the first assault on Ai impressed upon the invaders the warning that they were the instruments of a holy and jealous God. Ai fell; and the law was inscribed on Mount Ebal, and read by their leader in the presence of all Israel. The treaty which the fear stricken Gibeonites obtained deceitfully was generously respected by Joshua. It stimulated and brought to a point the hostile movements of the five confederate chiefs of the Amorites. Joshua, aided by an unprecedented hail storm and a miraculous prolongation of the day (see below), obtained a decisive victory over them at Makkedah, and proceeded at once to subjugate the south country as far as Kadesh-barnea and Gaza. He returned to the camp at Gilgal master of half of Palestine. </p> <p> In another campaign he marched to the waters of Merom, where he met and overthrew a confederacy of the [[Canaanitish]] chiefs in the north, under Jabin, king of Hazor; and in the course of a protracted war he led his victorious soldiers to the gates of [[Zidon]] and into the valley of Lebanon under Hermon. In six years, six nations, with thirty-one kings, swell the roll of his conquests; amongst others the Anakim '''''—''''' the old terror of Israel '''''—''''' are specially recorded as destroyed everywhere except in Philistia. It must be borne in mind that the extensive conquests of Joshua were not intended to achieve, and did not achieve the complete extirpation of the Canaanites, many of whom continued to occupy isolated strongholds throughout the land. (See below.) </p> <p> Joshua, now stricken in years, proceeded, in conjunction with Eleazar and the heads of the tribes, to complete the division of the conquered land; and when all was allotted, Timnath-serah in Mount Ephraim was assigned by the people as Joshua's peculiar inheritance. The tabernacle of the congregation was established at Shiloh, six cities of refuge were appointed, forty-eight cities assigned to the Levites, and the warriors of the trans- Jordanic tribes dismissed in peace to their homes. </p> <p> After an interval of rest, Joshua convoked an assembly from all Israel. He delivered two solemn addresses reminding them of the marvelous fulfilment of God's promises to their fathers, and warned them of the conditions on which their prosperity depended; and, lastly, he caused them to renew their covenant with God at Shechem, a place already famous in connection with Jacob (&nbsp;Genesis 35:4) and Joseph (&nbsp;Joshua 24:32). He died at the age of 110 years, and was buried in his own city, Timnath-serah (Joshua 24). B.C. 1593. According to Schwarz ( ''Palest.'' p. 147), his grave, ornamented with a handsome monument, is still pointed out at Kefar Charas. </p> <p> '''2.''' ''His Character'' . '''''—''''' Joshua's life has been noted as one of the very few which are recorded in history with some fullness of detail, yet without any stain upon them. In his character have been traced, under an Oriental garb, such features as chiefly kindled the imagination of Western chroniclers and poets in the Middle Ages: the character of a devout warrior, blameless and fearless, who has been taught by serving as a youth how to command as a man; who earns by manly vigor a quiet, honored old age; who combines strength with gentleness, ever looking up for and obeying the divine impulse with the simplicity of a child, while he wields great power and directs it calmly, and without swerving, to the accomplishment of a high, unselfish purpose. </p> <p> All that part of the book of Joshua which relates his personal history seems to be written with the unconscious, vivid power of an eyewitness. We are not merely taught to look with a distant reverence upon the first man who bears the name which is above every name. We stand by the side of one who is admitted to hear the words of God, and see the vision of the Almighty. The image of the armed warrior is before us as when in the sight of two armies he lifted up his spear over unguarded Ai. We see the majestic presence which inspired all Israel (&nbsp;Joshua 4:14) with awe; the mild father who remonstrated with Achan; the calm, dignified judge who pronounced his sentence; the devoted worshipper prostrating himself before the captain of the Lord's host. We see the lonely man in the height of his power, separate from those about him, the last survivor, save one, of a famous generation; the honored old man of many deeds and many sufferings, gathering his dying energy for an attempt to bind his people more closely to the service of God whom he had so long served and worshipped, and whom he was ever learning to know more and more. </p> <p> The great work of Joshua's life was more exciting but less hopeful than that of Moses. He gathered the first fruits of the autumn harvest where his predecessor had sown the seed in spring. It was a high and inspiring task to watch beside the cradle of a mighty nation, and to train its early footsteps in laws which should last for centuries; and it was a fit end to a life of expectation to gaze with longing eyes from [[Pisgah]] upon the Land of Promise. But no such brightness gleamed upon the calm close of Joshua's life. [[Solemn]] words, and dark with foreboding, fell from him as he sat "under the oak that was by the sanctuary of the Lord in Shechem." The excitement of his battles was past; and there had grown up in the mind of the pious leader a consciousness that it is the tendency of prosperity and success to make a people wanton and worldly minded, idolaters in spirit if not in act, and to alienate them from God. </p> <p> Holy Scripture itself suggests (&nbsp;Hebrews 4:8) the consideration of Joshua as a type of Christ. Many of the [[Christian]] fathers have enlarged upon this view; and [[Bishop]] Pearson, who has collected their opinions ( ''On The Creed,'' art. 2, p. 87-90, and 94-96, ed. 1843), points out the following and many other typical resemblances: </p> <p> '''(1.)''' the name common to both; </p> <p> '''(2.)''' Joshua brings the people of God into the land of promise, and divides the land among the tribes; Jesus brings his people into the presence of God, and assigns to them their mansions; </p> <p> '''(3.)''' as Joshua succeeded Moses and completed his work, so the Gospel of Christ succeeding the law, announced One by whom all that believe are justified from all things from which we could not be justified by the Law of Moses (&nbsp;Acts 13:39); </p> <p> '''(4.)''' as Joshua, the minister of Moses, renewed the rite of circumcision, so Jesus, the minister of the circumcision, brought in the circumcision of the heart (&nbsp;Romans 2:29; &nbsp;Romans 15:8). </p> <p> '''3''' '''.''' ''Difficulties In His Narrative'' . '''''—''''' It has been questioned whether the captain of the Lord's host (Joshua 5, 13-15) was a created being or not. Dr. W.H. [[Mill]] discusses this point at full length and with great learning, and decides in favor of the former alternative ( ''On The [[Historical]] Character Of St. Luke'' ' ''S First Chapter.'' Camb. 1841. p. 92). But J.G. Abicht ( ''De Duce Exercitus,'' etc., ap. ''Nov. Thes. Theologico'' - ''Philolog.'' 1 '','' 503) is of opinion that he was the uncreated angel, the Son of God. Compare also Pfeiffer, Dif. Script. Loc. p. 173. (See [[Angel]]). </p> <p> The treatment of the Canaanites by their Jewish conquerors is fully discussed by Dean Graves, On the Pentateuch, pt. 3, lect. 1. He concludes that the extermination of the Canaanites was justified by their crimes, and that the employment of the Jews in such extermination was quite consistent with God's method of governing the world. Professor Fairbairn (Typology of Scripture, bk. 3, ch. 4, '''''§''''' 1, ed. 1854) argues with great force and candor in favor of the complete agreement of the principles on which the war was carried on by Joshua with the principles of the Christian dispensation. (See Canaanites). </p> <p> Among the supernatural occurrences in the life of Joshua, '''''—''''' none has led to so much discussion as the prolongation of the day of the battle of Makkedah (10, 51, 14). No great difficulty is found, in deciding as Pfeiffer has done (Diff. Script. loc. p. 175) between the lengths of this day and that of Hezekiah (&nbsp;2 Kings 20:11), and in connecting both days with the Egyptian tradition mentioned by Herodotus, 2, 142. But since modern science revealed the stupendous character of this miracle, modern criticism has made several attempts to explain it away. It is regarded by Le Clerc, Dathe, and others as no miracle, but an optical illusion, by Rosenm '''''Ü''''' ller, following Ilgen, as a mistake of the time of day; by Winer and many recent German critics, with whom Dr. [[Davidson]] ( ''Introd. To O.T.'' p. 644) seems to agree, as a mistake of the meaning or the authority of a poetical contributor to the book of Jasher. So Ewald (Gesch. Isr. 2, 326) traces in the latter part of &nbsp;2 Kings 20:13 an interpolation by the hand of that anonymous Jew whom he supposes to have written the book of Deuteronomy, and here to have misunderstood the vivid conception of an old poet; and he cites numerous similar conceptions from the old poetry of Greece, Rome, Arabia, and Peru. But the literal and natural interpretation of the text, as intended to describe a miracle, is sufficiently vindicated by Deyling, Observ. Sacr. 1, '''''§''''' 19, p. 100; and J.G. Abicht, De statione Solis ap. Nov. Thes. Theol.-philol. 1, 516; and is forcibly stated by Bishop Watson in the fourth letter in his Apology for the Bible. [[Barzillai]] (Josua und die Sonne, from the Italian, Trieste, 1869) understands the word, '''''דּוֹ''''' , "stand still" (lit. ''Be Dumb'' ) '','' to signify merely ''Cease To Shine,'' and the expression "hasted not to go down a whole day" as equivalent to ''Withheld Its Full Light!'' '''''—''''' in other words, there was an eclipse: how this could be of service to the Hebrews does not appear. (See Gibeon); (See [[Jasher]]). </p> <p> '''4.''' ''Length Of His Administration'' . '''''—''''' According to Josephus ( ''Ant.'' 5, 1, 29), Joshua commanded the Jews twenty-five years, but, according to other Jewish chronologers, twenty-seven years. The ''Tsemach David,'' on the years of the Jewish era 2489 and 2496, remarks: "It is written in the [[Seder Olam]] that Joshua judged Israel twenty-five years, commencing from the year 2488, immediately from the death of Moses, to the year 2516. This, however, would not be known to us but for cabalistic tradition, but in some degree also by reasoning," etc. Hottinger (Smegma, p. 469) says: "According to the Midrash, Rahab was ten years old when the Israelites left Egypt; she played the harlot during the forty years in which the Israelites were in the desert. She became the wife of Joshua, and eight prophets descended from her, viz. Jeremiah, Mahasia, Hanamael, Shallum, Baruch, Ezekiel. Some say also that [[Huldah]] the prophetess was her descendant." Some chronologers have endeavored to reduce the rule of Joshua to seventeen, and others to twenty-one years. There is no good reason for departing from the number assigned by Josephus (see Meth. Quar. Rev. 1856, p. 450). (See [[Chronology]]). </p> <p> '''5.''' ''Other Traditionary Notices'' . '''''—''''' Lightfoot ( ''Hor. Heb.'' in &nbsp;Matthew 1:5, and Chronogr. Lucoe proemis. 4, '''''§''''' 3) quotes Jewish traditions likewise to the effect that the sepulchre of Joshua was adorned with an image of the sun in memory of the miracle of Ajalon. The Sept. and the Arab. Ver. add to &nbsp;Joshua 24:30 the statement that in his sepulchre were deposited the flint knives which were used for the circumcision at Gilgal (&nbsp;Joshua 5:2). There also occur some vestiges of the deeds of Joshua in other historians besides those of his own country. [[Procopius]] mentions a Phoenician inscription near the city of Tingis in Mauritania, the sense of which was: "We are those who fled before the face of Joshua the robber, the son of Nun" (De Bell. Vandal. 2, 10). [[Suidas]] (sub voce '''''Χαναάν''''' ): "We are the Canaanites whom Joshua the robber persecuted." Compare Fabricii ''Codex Pseudepigraphus Veteris Testamenti,'' 1 '','' 889 sq., and the doubts respecting this statement in Dale, ''De Origine Et Progressu Idolatrioe,'' p. 749 sq. Ewald ( ''Gesch. Isr.'' 2 '','' 297, 298) gives sound reasons for forbearing to use this story as authentic history. It is, however, accepted by Rawlinson ( ''Bampton Lecture'' for 1859, 3, 91). A letter of Shaubech, by '''''ש''''' , king of [[Armenia]] Minor, in the [[Samaritan]] book of Joshua (ch. 26), styles Joshua '''''אכֹדיב''''' '''''אלקאתול''''' , ''Lupus Percussor,'' "the murderous wolf;" or, according to another reading in the book ''Juchasin'' (p. 154, f. 1), and in the ''Shalsheleth Rakkabbalah'' (p. 96), '''''זאב''''' '''''ערבות''''' , ''Lupus Vespertinus,'' "the evening wolf" (comp. &nbsp;Habakkuk 1:8; Hottinger, ''Historia Orientalis,'' Tiguri, 1651, p. 40 sq.; Buddeus, ''Hist. Eccles.'' p. 964 sq.). A comparison of Hercules, according to the Phoenician and Greek mythology, with Joshua has been attempted by Hercklitz (Quod [[Hercules]] idem sit ac Josua, Lipsiae, 1706; comp. Anton. Commpar. libror. sac. V.T., et scrpt. profan. 4, 5, Gorlic. 1817). </p> <p> '''6''' '''.''' ''Additional Literature On Joshua Personally, And His Exploits'' . '''''—''''' The principal occurrences in the life of Joshua are reviewed by Bishop Hall in his ''Contemplations On The O.T.'' bks. 7, 8, and 9. '''''–''''' See also T. Smith, ''Hist. Of Joshua'' (Lond. 1862); Overton, ''Life Of Joshua'' (Lond. 1866); Hess, ''Gesch. Josuas'' (Zur. 1759); Masius, ''Josuoe Historia'' (Antw. 1754); Plumptre, ''Hist. Of Joshua'' (Lond. 1848). </p>