Difference between revisions of "Joshua"

From BiblePortal Wikipedia
Tag: Manual revert
Line 1: Line 1:
== Hastings' Dictionary of the Bible <ref name="term_52185" /> ==
== International Standard Bible Encyclopedia <ref name="term_5466" /> ==
<p> <strong> [[Joshua]] </strong> (on forms and meaning of the name see next art.). <strong> 1. </strong> The successor of Moses. See next article. <strong> 2. </strong> The [[Bethshemite]] in whose field was the stone on which the ark was set, on its return from the land of the [[Philistines]] (&nbsp; 1 Samuel 6:14; &nbsp; 1 Samuel 6:18 ). <strong> 3. </strong> The governor of [[Jerusalem]] in the time of [[Josiah]] (&nbsp; 2 Kings 23:8 ). <strong> 4. </strong> The high priest who along with Zerub. directed affairs at Jerusalem after the restoration (&nbsp; Haggai 1:1; &nbsp; Haggai 1:12; &nbsp; Haggai 1:14 etc., &nbsp; Zechariah 3:1; &nbsp; Zechariah 3:3; &nbsp; Zechariah 3:6 etc.). In the books of Hag. and Zec. he is called Joshua, in Ezr. and Neh <strong> [[Jeshua]] </strong> (wh. see). See also Jesus, <strong> 2 </strong> . </p> <p> <strong> JOSHUA </strong> (cf. Jesus, <strong> 1 </strong> ). The successor of Moses as leader of Israel. He is called <strong> [[Hoshea]] </strong> in &nbsp; Deuteronomy 32:44 , &nbsp; Numbers 13:8; and in &nbsp; Numbers 13:16 this is represented as his original name. But &nbsp; Numbers 13:1-33 is late, and the versions in Dt. show that ‘Joshua’ was probably the original reading. The most likely rendering of the name is ‘Jahweh is salvation.’ The son of [[Nun]] and of the tribe of Ephraim, he commanded the army in the battle with [[Amalek]] (&nbsp; Exodus 17:8-16 ), attended on Moses at Mt. [[Sinai]] (&nbsp; Exodus 32:17 f.), and at the Tent of [[Meeting]] (&nbsp; Exodus 33:11; all these passages are from E [Note: Elohist.] ); acted as one of the twelve spies (&nbsp; Numbers 13:8; &nbsp; Numbers 14:6-9 ), was spared along with [[Caleb]] (&nbsp; Numbers 14:30; &nbsp; Numbers 14:38; all P [Note: Priestly Narrative.] ). His subsequent history belongs to the story of the conquest of [[Canaan]] (see following article). He was buried in Timnath-serah (&nbsp; Joshua 19:50; &nbsp; Joshua 24:30 ) or Timnath-heres (&nbsp; Judges 2:9 ), in the hill-country of Ephraim. </p> <p> The view is widely held that Joshua has no historical reality as a person, that his name is merely the name of a clan in Ephraim, and that his leadership in [[Israel]] represents, and puts back into the period of the conquest the commanding position which [[Ephraim]] had come to hold in the [[Israelite]] confederation. And the effort is made to show that he makes his appearance first in E [Note: Elohist.] , the N. Israelite or [[Ephraimite]] source. But the old poetic fragment &nbsp;Joshua 10:12 f. represents him as speaking in the name of united Israel, and &nbsp; Joshua 17:14-18 brings him into view in his dealings with his own tribe as having more than their interests in his mind, as being in some sense the arbiter of the confederacy. And while it is difficult on any reading of the history to understand why all our sources say nothing about the conquest of Central Palestine, this becomes doubly difficult if originally this was the scene of Joshua’s first activity and influence. The historical foundation for making the hero of Ephraim into the conqueror of all Canaan is absent. </p> <p> It seems more probable that Joshua led the nation in their first assault on Palestine, that under his leadership the entry by [[Jericho]] was won, and a wedge thrust into the land by the capture of [[Bethel]] and Ai. After this early and united victory, the tribes may have divided for their future settlements, and the separate conquests may have been carried out, as the traditions in Jg. represent them, in a more piecemeal and imperfect fashion. But this is not incompatible with the fact that Joshua may have retained such a position of arbiter as, <em> e.g. </em> , &nbsp; Joshua 17:1-18 gives him. The loose confederacy, which still recognized its unity against its enemies, may have turned naturally for guidance to one who led its early efforts. In our later sources the conquest was conceived in a different fashion. It was represented as thorough, and as carried out by a united people. The writers naturally grouped all this round the name of one who had been able, though only for a short time, to give the tribes a sense of unity and to begin their assault on their new land. They idealized both his person and his work. But only on the supposition that there was something to idealize is it possible to understand why a man, who belongs to a clan in Ephraim which is otherwise unknown, came to be set up as the hero under whom they won their foothold among the nations, and passed from wandering tribes into a people. </p> <p> A. C. Welch. </p> <p> <strong> JOSHUA </strong> </p> <p> 1. Place in the [[Canon]] . The book was placed by the [[Jews]] among the Early Prophets, <em> i.e. </em> Joshua, Judges, Samuel, Kings. The reason generally accepted for this is that Joshua, unlike Exodus or Leviticus, does not contain [[Torah]] or law. But Genesis, which recounts only the origins of the nation to which the Torah was delivered, was included in the Pentateuch; Joshua, which relates the conquest of the land where the Torah was to be practised, was excluded. [[Jewish]] tradition worked with criteria of which we are ignorant, but in separating Joshua from the [[Pentateuch]] it <em> may </em> have recognized the presence of different documents. </p> <p> Modern criticism has insisted on connecting the book more closely with the Pentateuch, on the ground that, since all the Pentateuch documents look forward to the fulfilment of Jahweh’s promise of Palestine, Joshua, which relates the conquest, is a necessary sequel. This, however, forgets ( <em> a </em> ) that all [[Hebrew]] history is a unity in which the conquest of [[Palestine]] is merely an incident; ( <em> b </em> ) that Deuteronomy looks forward beyond the conquest to the erection of a national sanctuary, for which Joshua provides no more than the foundation. And there are other evidences that Joshua formed part of a history which extended through the period of the Judges to the establishment of the kingdom in Jerusalem. It is possible that a wider recognition of this fact may help to clear up some of the difficult questions as to the composition of the book. </p> <p> <strong> 2. Structure and contents </strong> . The book falls into three parts: ( <em> a </em> ) the conquest, chs. 1 12; ( <em> b </em> ) the division of the land, chs. 13 21; ( <em> c </em> ) a conclusion, chs. 22 24. It is convenient to discuss these separately. </p> <p> ( <em> a </em> ) In chs. 1 12, an account, closely akin to JE [Note: Jewish Encyclopedia.] , supplies the foundation. It relates the mission of the spies to Jericho (&nbsp; Joshua 2:1-9; &nbsp; Joshua 2:12-24 ), and the consequent passage of [[Jordan]] (&nbsp; Joshua 3:1; &nbsp; Joshua 3:5; &nbsp; Joshua 3:10-17 , &nbsp; Joshua 4:1-11 a, &nbsp; Joshua 4:15-18 , &nbsp; Joshua 4:20 ). In the latter story a difference in substance proves the presence of two accounts, but every effort to identify one of these with J [Note: Jahwist.] , the other with E [Note: Elohist.] , fails from insufficient criteria. It recounts the circumcision at Gilgal, which it views as a novelty (‘the second time’ of &nbsp; Joshua 5:2 is absent from the LXX [Note: Septuagint.] ), since by this means the reproach of the circumcised [[Egyptians]] is removed from the people (&nbsp; Joshua 5:2 f., &nbsp; Joshua 5:8 f.). The story of the capture of Jericho and [[Ai]] (in both of which the presence of two accounts is clear) follows (&nbsp; Joshua 5:13 to &nbsp; Joshua 6:27 , &nbsp; Joshua 7:2-26 , &nbsp; Joshua 8:1-29 ), with the trespass of Achan. Joshua then makes a compact with the [[Gibeonites]] (&nbsp; Joshua 9:3-9 a, &nbsp; Joshua 9:11-15 a, &nbsp; Joshua 9:16 , &nbsp; Joshua 9:22 f., &nbsp; Joshua 9:26 , &nbsp; Joshua 9:27 a), and advances to the victory at Beth-horon (&nbsp; Joshua 10:1-7; &nbsp; Joshua 10:9-12 b 14a), to the execution at [[Makkedah]] (&nbsp; Joshua 10:15-24; &nbsp; Joshua 10:26 f.), and to the victory at the [[Waters]] of [[Merom]] (&nbsp; Joshua 11:1-9 [in part]). </p> <p> This account has been thoroughly revised by an editor who is closely akin in spirit and language to the author of the framework of Deuteronomy. He added an introduction into which he has fused earlier material (ch. 1). He brought out certain features in connexion with the passage of Jordan the fear inspired in the Canaanites, the presence of the 2 1 / 2 tribes, the exaltation of Joshua by [[Jahweh]] (&nbsp;Joshua 2:10 f., &nbsp; Joshua 3:2-4; &nbsp; Joshua 3:6-9 , &nbsp; Joshua 4:11 b, &nbsp; Joshua 4:12 , &nbsp; Joshua 4:14 , &nbsp; Joshua 4:21-24 , &nbsp; Joshua 5:1 ). He gave a different reason for the circumcision at [[Gilgal]] (&nbsp; Joshua 5:4-7 ), and added some details to the fraud of the Gibeonites (&nbsp; Joshua 9:1 f., &nbsp; Joshua 9:9 b, &nbsp; Joshua 9:10 , &nbsp; Joshua 9:24 f., &nbsp; Joshua 9:27 b.), and to the story of Beth-horon (&nbsp; Joshua 9:8; &nbsp; Joshua 9:12 a, &nbsp; Joshua 9:14 b, &nbsp; Joshua 9:25 ). He concluded the conquest of the South (&nbsp; Joshua 10:28-43 ) and the victory at Merom (&nbsp; Joshua 11:10-23 ), with a summary of the result; and he added a review of the entire conquest in ch. 12. In his work he does not add independent material to his original, but by his arrangement and omissions gives a new aspect to the account. Thus several indications point to his having omitted much from his documents. It is sufficient to mention one the absence of any account of the conquest of Central Palestine. This is the more remarkable since at &nbsp; Joshua 8:30-35 we have a statement of how Joshua built an altar at Ebal, before the country between Gilgal and Mount Ephraim was subdued. Probably this formed the conclusion to JE [Note: Jewish Encyclopedia.] ’s narrative of the conquest of Central Palestine; possibly it was derived from E [Note: Elohist.] , a source which was specially interested in North Israelite sanctuaries, and which (see Deuteronomy) was a favourite source with D [Note: Deuteronomist.] . Further, the conquest of South Palestine in its present form does not agree with &nbsp; Joshua 15:14-19 = &nbsp; Judges 1:10-15 . The latter passages represent South Palestine as conquered, not in one sweeping rush, but gradually; not by the action of the united tribes under one head, but by the effort of one tribe or of several in combination. Again, &nbsp; Joshua 11:21 f. assigns to Joshua the victory over the Anakim, which in &nbsp; Joshua 14:12 , &nbsp; Joshua 15:15 ff. and &nbsp; Judges 1:10-15 is attributed to Judah, and especially to Caleb. [[Evidently]] the editor has sought to group round one representative figure, and assign to a specific period, the conquest which covered a considerable time and engaged many leaders. His chief interest in the details of history centres round their capacity to be used to point a moral. Thus it is noteworthy bow few chronological data appear in the chapters in comparison with earlier books. He gives prominence to the motives which governed Joshua, and to the [[Divine]] support promised to and received by him. He magnifies the leader’s successes, and considers him the representative of the nation and the successor of Moses. </p> <p> A few verses in this section, &nbsp;Joshua 4:13; &nbsp; Joshua 4:19 , &nbsp; Joshua 5:10-12 , &nbsp; Joshua 7:1 , &nbsp; Joshua 9:15 b, &nbsp; Joshua 9:17-21 , are generally assigned to P [Note: Priestly Narrative.] , but they are so isolated and so vague that nothing can be done with them except catalogue them, and express the doubt whether they ever belonged to a separate work. </p> <p> ( <em> b </em> ) In chs. 13 21 the situation is different, and the critical results more uncertain. The same three sources can be traced as in the earlier section; but, on the one hand, the portions assigned to P [Note: Priestly Narrative.] take a character and range wholly unlike those which characterize this document throughout the Pentateuch; on the other, it is still a subject of debate whether the section owes its final form to a Deuteronomic or a Priestly editor, D [Note: Deuteronomist.] or P [Note: Priestly Narrative.] . The present writer’s view is that D [Note: Deuteronomist.] edited this section also, using as his sources JE [Note: Jewish Encyclopedia.] and what is called P [Note: Priestly Narrative.] . (The other view is held, <em> e.g. </em> , by Driver.) </p> <p> (1) P [Note: Priestly Narrative.] (so called), as the more complete, is given first. It began with the assembly of the tribes at [[Shiloh]] for the division (&nbsp;Joshua 18:1 ), and a statement as to the lot assigned to the 2 1 /2 tribes (&nbsp; Joshua 13:15-32 ). It then proceeded to the division (&nbsp; Joshua 14:1-5 ). The lot of Judah is first described (&nbsp; Joshua 15:1-13; &nbsp; Joshua 15:20-44; &nbsp; Joshua 15:48-62 ). Then follows the lot of the children of [[Joseph]] (&nbsp; Joshua 16:4-8 , &nbsp; Joshua 17:1 a, &nbsp; Joshua 17:3 f., &nbsp; Joshua 17:7 , &nbsp; Joshua 17:9 a, &nbsp; Joshua 17:9 c, &nbsp; Joshua 17:10 a), who are counted as two, and of whom Manaseeh, as firstborn, is named first. The lots of [[Benjamin]] (&nbsp; Joshua 18:11-28 ), [[Simeon]] (&nbsp; Joshua 19:1-8 ), [[Zebulun]] (&nbsp; Joshua 19:10-16 ), [[Issachar]] (&nbsp; Joshua 19:17-23 ), [[Asher]] (&nbsp; Joshua 19:24-31 ), [[Naphtali]] (&nbsp; Joshua 19:32-39 ), Dan (&nbsp; Joshua 19:40-46; &nbsp; Joshua 19:48 ) are described, and then comes a conclusion (&nbsp; Joshua 19:51 ) corresponding with the opening (&nbsp; Joshua 18:1 ). On this followed the law and list of the cities of refuge (&nbsp; Joshua 20:1-3; &nbsp; Joshua 20:6 a, &nbsp; Joshua 20:7-9 ), and a list of the [[Levitical]] cities (&nbsp; Joshua 21:1-42 ). </p> <p> (2) D [Note: Deuteronomist.] incorporated with this, material drawn from JE [Note: Jewish Encyclopedia.] . He introduced the division of the land with a review of the undivided land, and a statement of the lot assigned to the 2 1 /2 tribes (&nbsp;Joshua 13:1-14 ). He therefore dislodged the introduction (&nbsp; Joshua 18:1 ). Into the lot of Judah he inserted the account of Caleb’s settlement there (&nbsp; Joshua 14:6-15 , &nbsp; Joshua 15:14-19 ), and of Jerusalem (&nbsp; Joshua 15:63 ).[&nbsp; Joshua 15:45-47 may be a late addition, written, after the Philistines had disappeared, to conform Judah’s boundary to the ideal of &nbsp; Joshua 15:12 ]. Into the lot of the children of Joseph he inserted material from the older source (&nbsp; Joshua 16:1-3; &nbsp; Joshua 16:9 f., &nbsp; Joshua 17:1 b, &nbsp; Joshua 17:2 , &nbsp; Joshua 17:5 , &nbsp; Joshua 17:8 , &nbsp; Joshua 17:9 b, &nbsp; Joshua 17:10-18 ), which represented the lot of the sons as one (&nbsp; Joshua 17:14-18 ). Before the lot of Benjamin he placed the statement of a survey made for the seven remaining tribes (&nbsp; Joshua 18:2-6; &nbsp; Joshua 18:8-10 [from JE [Note: Jewish Encyclopedia.]; &nbsp; Joshua 18:7 is from D [Note: Deuteronomist.] ]). This may represent the historical fact that the two strong clans of Judah and Ephraim were the first to be settled. But the break at this point in the original source gave occasion to insert &nbsp; Joshua 18:1 here. In the description of the remaining seven lots only a few verses (&nbsp; Joshua 19:9; &nbsp; Joshua 19:47; &nbsp; Joshua 19:49 f.) come from JE [Note: Jewish Encyclopedia.] , but the list of Naphtali’s cities (&nbsp; Joshua 19:32-39 ), which is entirely different in character from the description of the other lots, may be from JE [Note: Jewish Encyclopedia.] , according to which (&nbsp; Joshua 18:9 ) the country was distributed by cities. This is one of the facts which support those who hold that P [Note: Priestly Narrative.] edited JE [Note: Jewish Encyclopedia.] . </p> <p> It deserves notice that the account of Judah, Benjamin, and Simeon the districts which were inhabited after the [[Exile]] is more exhaustive than that of the others. The fact suggests that the editor, who gave the book its final form, wrote at a late date, or at least that late hands retouched the book. </p> <p> In the account of the cities of refuge (ch. 20), &nbsp;Joshua 18:4 f., &nbsp; Joshua 18:6 b, which have been added to the earlier source, are absent from the LXX [Note: Septuagint.] . They must have been added at a late date to bring the section into agreement with the Deuteronomic law. </p> <p> (3) D [Note: Deuteronomist.] concluded the section on the division of the land with his formal close, &nbsp;Joshua 21:43-45 . </p> <p> ( <em> c </em> ) In chs. 22 24 D [Note: Deuteronomist.] took the account of the dismissal of the 2 1 /2 tribes (&nbsp; Joshua 22:9-34 ) from P [Note: Priestly Narrative.] , providing it with his own introduction (&nbsp; Joshua 22:1-6 ). The account is late, since it views the conquest as simultaneous, complete, and national. He took ch. 24 the renewal of the covenant from JE [Note: Jewish Encyclopedia.] (probably E [Note: Elohist.] ), and added only a few verses (&nbsp; Joshua 24:11 b, &nbsp; Joshua 24:13; &nbsp; Joshua 24:31 ). To these he attached Joshua’s parting counsels (ch. 23). </p> <p> The source named P [Note: Priestly Narrative.] takes much the same position about the conquest as the final editor. The chief difference lies in the fact that it associates [[Eleazar]] with Joshua, but these two formally divide the conquered territory. </p> <p> It seems probable that the Book of Joshua once formed part of a greater whole a history written in the Deuteronomic spirit and based on earlier sources, which covered the period from the conquest to the kingdom. This view is tenable along with the opinion that P [Note: Priestly Narrative.] was the final editor, who, adding some sections on the division which he extracted from older sources, brought the book to its present form. </p> <p> A. C. Welch. </p>
<p> Son of [[Jehozadak]] (&nbsp;Haggai 1:1 , &nbsp;Haggai 1:12 , &nbsp;Haggai 1:14; &nbsp;Haggai 2:2 , &nbsp;Haggai 2:4; &nbsp;Zechariah 3:1 , &nbsp;Zechariah 3:3 , &nbsp;Zechariah 3:6 , &nbsp;Zechariah 3:8 , &nbsp;Zechariah 3:9; &nbsp;Zechariah 6:11 form (b)) and high priest in Jerusalem, called "Jeshua" in Ezra-Nehemiah. His father was among the captives at the fall of [[Jerusalem]] in 586 BC, and also his grandfather Seraiah, who was put to death at [[Riblah]] (&nbsp; 2 Kings 25:18 ff; &nbsp; 1 Chronicles 6:15 ). </p> <p> Joshua appears in &nbsp;Ezra 3:2 with Zerubbabel at the head of the returned exiles and as leader in the work of building an altar and reestablishing sacrificial worship (538 or 537 BC). &nbsp; Ezra 3:8 tells of their laying the foundation of the temple, and in &nbsp; Ezra 4:1 ff the two heads of the community refuse to allow the [[Samaritans]] to cooperate in the building operations, with the result that the would-be helpers became active opponents of the work. [[Building]] then ceased until Haggai and Zechariah in 520 (Ezr 5; &nbsp; Haggai 1:1-11 ) exhort the community to restart work, and the two leaders take the lead (&nbsp;Haggai 1:12-15 ). The following are, in chronological order, the prophetic utterances in which Joshua is spoken of: (1) &nbsp;Haggai 1:1-11; (2) &nbsp;Haggai 2:1-9; (3) &nbsp;Zechariah 1:1-6; (4) &nbsp;Haggai 2:10-19; (5) &nbsp;Haggai 2:20-23; (6) the visions of Zec 1:7-6:8 together with (7) the undated utterance of &nbsp;Zechariah 6:9-15 . </p> 1. The Vision of &nbsp;Zechariah 3:1-10 : <p> Two of these call for special attention. First, the vision of a trial in which Joshua is prosecuted before the angel of [[Yahweh]] by Satan ( <i> ''''' ha ''''' </i> - <i> ''''' sāṭān ''''' </i> , "the adversary"), who is, according to one view, "not the spirit of evil who appears in later [[Jewish]] writings; he is only the officer of justice whose business is to see that the case against criminals is properly presented" in the heavenly court of justice (H.P. Smith, <i> Old [[Testament]] History </i> , 356); while others regard him as the enemy of God's people (compare Orelli, <i> Minor </i> <i> [[Prophets]] </i> , English translation, 327). We are not told what the charge against Joshua is: some hold him to be tried as in some way a representative of the people or the priesthood, and his filthy garments as symbolical of sin; while others explain the garments as put on to excite the court's pity. The adversary is rebuked by "the angel of Yahweh" (read at beginning of &nbsp; Zechariah 3:2 , "and the angel of Yahweh said," etc.), and Joshua is acquitted. He is then ordered to be stripped of his old clothes and to be arrayed in "rich apparel" (&nbsp;Zechariah 3:4 ), while a "clean turban" (American Standard Revised Version margin) is to be put on his head. [[Conditional]] upon his walking in God's ways, he is promised the government of the temple and "free access" to God, being placed among the servants of the "angel of Yahweh." Joshua and his companions "are men that are a sign" (&nbsp;Zechariah 3:8 ), i.e. a guaranty of the coming of the Messiah; there is set before Joshua a stone which is to be inscribed upon, and the iniquity of the land will be removed, an event to be followed by peace and plenty (&nbsp;Zechariah 3:9 f). </p> <p> In &nbsp;Zechariah 3:4 ff Nowack and Wellhausen (with the [[Septuagint]] mostly) read, "And he answered and spake unto those that stood before him (i.e. his servants) thus: Take the filthy garments from off him, and clothe him with rich apparel, (5) and set a clean turban upon his head. So they set a clean turban upon his head and clothed him with clean garments. And the angel of Yahweh stood up, (6) and solemnly exhorted Joshua," etc. They also omit the first "for" in &nbsp; Zechariah 3:8 as a dittography. </p> <p> Different interpretations are given of the vision: (1) Some claim to see here a contest between the civil and religious powers as represented by Zerubbabel and Joshua respectively (&nbsp;Zechariah 6:13 ), and that Zechariah decides for the supremacy of the latter. The Messiah-King is indeed in Jerusalem in the person of Zerubbabel, though as yet uncrowned; but Joshua is to be supreme (see G.A. Smith, <i> Jerusalem </i> , II, 303; H.P. Smith, <i> Old Testament History </i> , 356 f). This explanation is dependent to a large extent upon &nbsp;Zechariah 6:9-15 , and is not supported by &nbsp;Zechariah 3:8 . It is difficult to explain &nbsp;Zechariah 3:2 on this view, for Zerubbabel could also be described as a "brand plucked out of the fire." What the vision says is that the vindication of Joshua is a sign for the coming of Yahweh's "servant, the Branch," a title that is not given to Joshua (compare &nbsp; Zechariah 3:7 ). </p> <p> (2) Others maintain that the garments are symbolical of the sins of the predecessors of Joshua, who is tried for their offenses and himself regarded as being unworthy of the office because he had been brought up in a foreign and heathen land (so Keil, Orelli). </p> <p> (3) Hitzig, followed by Nowack ( <i> Kleine Propheten </i> , 325), holds that the idea which lies at the basis of the vision is that Satan is responsible for the ills which the community had suffered (compare &nbsp; Job 1; &nbsp;Job 2:1-13 ). The people had begun to think that their offerings were not acceptable to God and that He would not have pity upon them. There was a feeling among the most pious ones that God's righteousness would not allow of their restoration to their former glory. This conflict between righteousness and mercy is decided by silencing the accuser and vindicating Joshua. </p> <p> It is difficult to decide which view, if any, is correct. "The brand plucked out of the fire" seems to point to God's recognizing that the community, or perhaps the priestly succession, had almost been exterminated by the exile. It reminds us of the oak of which, after its felling, the stump remaineth (&nbsp;Isaiah 6:13 ), and may perhaps point to God's pity being excited for the community. The people, attacked by their enemies and represented by. Joshua, are to be restored to their old glory: that act being symbolized by the clothing of Joshua in clean raiment; and that symbolical act (compare &nbsp;Isaiah 8:18 ) is a sign, a guaranty, of the coming of the Messiah-King. The ritualistic tone of Malachi will then follow naturally after the high place given here to the high priest. It is noteworthy that the promise of &nbsp;Zechariah 3:7 is conditional. </p> <p> One more point remains, namely, the meaning of the stone in &nbsp;Zechariah 3:9 . It has been differently explained as a jewel in the new king's crown (Nowack); a foundation stone of the temple, which, however, was already laid (Hitzig); the chief stone of &nbsp;Zechariah 4:7 (Ewald, Steiner); the [[Messiah]] Himself (Keil); the stone in the high priest's breastplate (Bredenkamp), and the stone which served as an altar (Orelli). Commentators tend to regard the words "upon one stone are seven eyes" as a parenthetical addition characteristic of the author of Zec 9 ff. </p> 2. Joshua's Crown, &nbsp;Zechariah 6:9-15 : <p> The utterance of &nbsp;Zechariah 6:9-15 presents to us some more exiles coming from [[Babylon]] with silver and gold apparently for the temple. According to the present text, Zechariah is commanded to see that this is used to make a crown for Joshua who is to be a priest-king. This is taken to mean that he is to be given the crown that had been meant for Zerubbabel. But commentators hold that the text has been altered: that the context demands the crowning of Zerubbabel - the [[Branch]] of Davidic descent. This view is supported by &nbsp; Zechariah 6:13 , "And the counsel of peace shall be between them both"; and therefore the last clause of &nbsp;Zechariah 6:11 is omitted. Wellhausen keeps &nbsp; Zechariah 6:9 and &nbsp; Zechariah 6:10 , and then reads: "(11) Yea, take of them silver and gold and make a crown, (12) and say to them: Thus saith Yahweh of hosts, saying, Behold the man whose name is the Branch, from whose root there will be a sprout, (13) and he will build the [[Temple]] of Yahweh, and he will obtain glory and sit and rule upon his throne. And Joshua will be a priest on his right hand, and there will be friendly peace between them both. (14) The crown shall be," etc.; &nbsp;Zechariah 6:15 is incomplete. </p> <p> It will be objected that this does away with the idea of a priest-king, an idea found also in &nbsp;Psalm 110:1-7 . But it seems fairly certain that &nbsp;Psalm 110:1-7 (see Kirkpatrick, <i> The Book of Psalms </i> ) does not refer to Joshua, the point there being that the king referred to was a priest, although not descended from Aaron, being a priest after the order of Melchizedek, while here the point is, if the present text be correct, that a priest is crowned king. What became of Zerubbabel after this is not known. See Ed. Meyer, <i> Der Papyrusfund von Elephantine2 </i> , 70 ff, 86 ff. Joshua is called Jesus in [[Sirach]] 49:12. See [[Zerubbabel]]; [[Haggai]]; [[Zechariah]] . </p>
       
== Fausset's Bible Dictionary <ref name="term_36143" /> ==
<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>
       
== Watson's Biblical & Theological Dictionary <ref name="term_80961" /> ==
<p> the son of Nun. He was of the tribe of Ephraim, and born A.M. 2460. He devoted himself to the service of Moses, and in [[Scripture]] he is commonly called the servant of Moses, &nbsp;Exodus 24:13; &nbsp;Exodus 33:11; &nbsp;Deuteronomy 1:38 , &c. His first name was Hosea, or Oshea; Hoseah signifying <em> saviour; </em> Jehoshua, <em> the salvation of God, </em> or <em> he will save. </em> The first opportunity which Joshua had to signalize his valour was in the war made by the divine command against the Amalekites, &nbsp; Exodus 17:9-10 . </p> <p> He defeated and routed their whole army. When Moses ascended Mount Sinai to receive the law of the Lord, and remained there forty days and forty nights without eating or drinking, Joshua remained with him, though, in all probability, not in the same place, nor with the same abstinence, &nbsp;Exodus 24:13; &nbsp;Exodus 32:17 . Joshua was "filled with the spirit of wisdom," qualifying him for the arduous and important station of governing Israel, to which he was called by the special command of God, &nbsp;Numbers 27:18-20; &nbsp;Deuteronomy 31:7; &nbsp;Deuteronomy 31:14; &nbsp;Deuteronomy 34:9; &nbsp;Joshua 1:5 . His piety, courage, and disinterested integrity are conspicuous throughout his whole history; and, exclusive of the inspiration which enlightened his mind and writings, he derived divine information, sometimes by immediate revelation from God, &nbsp;Joshua 3:7; &nbsp;Joshua 5:13-15; at others from the sanctuary, through the medium of Eleazar, the high priest, the son of Aaron, who, having on the breast plate, presented himself before the mercy seat on which the Shechinah, or visible symbol of the divine presence, rested, and there consulted Jehovah by the Urim and Thummim, to which an answer was returned by an audible voice. </p> <p> Joshua succeeded Moses in the government of Israel about the year of the world 2553, and died at Timnathserah in the hundred and tenth year of his age, A.M. 2578. He was about the age of eighty-four when he received the divine command to pass over Jordan, and take possession of the promised land, &nbsp;Joshua 1:1-2 . Having accomplished that arduous enterprise, and settled the chosen tribes in the peaceable possession of their inheritance, he retired to Shechem, or, according to some Greek copies, to Shiloh; where he assembled the elders of Israel, the heads of families, the judges and other officers; and, presenting themselves before God, he recapitulated the conduct of Divine [[Providence]] toward them, from the days of Abraham to that moment; recounted the miraculous and gracious dispensations of God toward their fathers and themselves; reminded them of their present enviable lot, and concluded his solemn address with an exhortation in these emphatic words: "Now, therefore, fear the Lord, and serve him in sincerity and truth; and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the Lord," Joshua 24. </p> <p> The book of Joshua continues the sacred history from the period of the death of Moses to that of the death of Joshua and of Eleazar; a space of about thirty years. It contains an account of the conquest and division of the land of Canaan, the renewal of the covenant with the Israelites, and the death of Joshua. There are two passages in this book which show that it was written by a person contemporary with the events it records. In the first verse of the fifth chapter, the author speaks of himself as being one of those who had passed into Canaan: "And it came to pass when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the Lord had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted." And from the twenty-fifth verse of the following chapter, it appears that the book was written before the death of Rahab: "And Joshua saved [[Rahab]] the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers which Joshua sent to spy out Jericho." Though there is not a perfect agreement among the learned concerning the author of this book, yet by far the most general opinion is, that it was written by Joshua himself; and, indeed, in the last chapter it is said that "Joshua wrote these words in the book of the law of God;" which expression seems to imply that he subjoined this history to that written by Moses. The last five verses, giving an account of the death of Joshua, were added by one of his successors; probably by Eleazar, Phinehas, or Samuel. </p>
       
== Easton's Bible Dictionary <ref name="term_32209" /> ==
&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>
       
== People's Dictionary of the Bible <ref name="term_70335" /> ==
<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>
       
== Smith's Bible Dictionary <ref name="term_73177" /> ==
<p> '''Josh'ua.''' ''(Saviour,'' or ''Whose Help Is Jehovah).'' His name appears in the various forms of [[Hoshea]] , [[Oshea]] , [[Jehoshua]] , [[Jeshua]] and [[Jesus]] . </p> <p> 1. The son of Nun, of the tribe of Ephraim. &nbsp;1 Chronicles 7:27. (B.C. 1530-1420). He was nearly forty years old when he shared in the hurried triumph of the Exodus. 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 Soon afterward, 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, &nbsp;Numbers 14:6, who gave an encouraging report of their journey. </p> <p> Moses, shortly before his death, was directed, &nbsp;Numbers 27:18, to invest Joshua with authority over the people. God himself gave Joshua a charge by the mouth of the dying lawgiver. &nbsp;Deuteronomy 31:14; &nbsp;Deuteronomy 31:23. Under the direction of God, again renewed, &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. </p> <p> A miracle made the fall of Jericho more terrible to the Canaanites. In the great battle of Beth-horon, the Amorites were singularily routed, and the south country was open to the Israelites. Joshua returned to the camp at Gilgal, master of half of Palestine. He defeated the Canaanites under Jabin, king of Hazor. In six years, six tribes, with thirty-one petty chiefs, were conquered. </p> <p> 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 &nbsp;Joshua 23:24. He died at the age of 110 years, and was buried in his own city, Timnath-serah. </p> <p> 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). </p> <p> 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). </p> <p> 4. Jeshua the son of Jozadak. &nbsp;Haggai 1:14; &nbsp;Haggai 2:12; &nbsp;Zechariah 3:1 etc. </p>
       
== Holman Bible Dictionary <ref name="term_41571" /> ==
&nbsp;Joshua 24:31&nbsp;Numbers 13:16&nbsp;Hosea 1:1 <p> Joshua was born in Egypt during the period of slavery. He was a member of Ephraim, the important tribe that later formed the heart of the Northern [[Kingdom]] of Israel. He first appeared during the battle with the Amalekites during the desert travels. He was Moses' general, who led the troops in the actual fighting while Aaron and [[Hur]] held up Moses' hands (&nbsp;Exodus 17:8-13 ). </p> <p> Joshua was Moses's servant (&nbsp;Exodus 24:13 ). He was on the mountain when Moses received the Law (&nbsp;Exodus 32:17 ). He was also one of the twelve spies Moses sent to investigate Canaan (&nbsp;Numbers 13:8 ). He and Caleb returned with a positive, minority report. Of all the adults alive at that time, only the two of them were allowed to live to enter the land of Canaan (&nbsp;Numbers 14:28-30 ,Numbers 14:28-30,&nbsp;14:38 ). </p> <p> The Lord selected Joshua to be Moses' successor long before Moses' death (&nbsp;Numbers 27:15-23; &nbsp;Deuteronomy 31:14-15 ,Deuteronomy 31:14-15,&nbsp;31:23; &nbsp;Deuteronomy 34:9 ). Joshua was a military leader, a political leader, and a spiritual leader. He was quiet and unassuming, but he was not buffaloed by his responsibilities or the task that lay before him. He was a battlefield genius, particularly in the areas of careful planning, strategy, and execution. He was a capable administrator for the nation, effective in maintaining harmony among people and groups. He was a spokesman to the people for the Lord. Though he did not receive the Law as Moses had, he communicated the Lord's will and the Lord's message much like Moses. </p> <p> Joshua was at the helm of the nation during the conquest and the distribution and settlement of Canaan. He led in the covenant renewal at mount [[Ebal]] and [[Shechem]] (&nbsp;Joshua 8:30-35; &nbsp;Joshua 24:1-28 ). He was able to challenge his people by both word and example. His pattern is a hard one to better. See [[The Book Of Joshua]]; [[Moses]] . </p> <p> 2. High priest of community who returned from [[Babylonian]] Exile in 538 B.C. See Jeshua 3. </p> <p> Dan Gentry [[Kent]] </p>
       
== American Tract Society Bible Dictionary <ref name="term_16385" /> ==
<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>
       
== Hastings' Dictionary of the New Testament <ref name="term_56329" /> ==
<p> (יְהוֹשֻׁעַ, later יֵשׁוּעַ, ‘Jahweh is deliverance <i> or </i> salvation’) </p> <p> Joshua, the successor of Moses in the leadership of Israel, was named Ἰησοῦς in the Septuagintand NT, and therefore ‘Jesus’ in the English Authorized Version; but the Revisers, in accordance with their rule of reproducing OT names in the Hebrew rather than the Greek form, have changed this into ‘Joshua.’ St. [[Stephen]] in his apologia speaks of the fathers entering with Joshua into the possession of the nations (&nbsp;Acts 7:45); and the writer of Hebrews, imbued with Alexandrian- <i> i.e. </i> Platonic and Philonic-teaching as to the distinction between visible things and their heavenly ideas, says that the rest which Joshua gave the Israelites, when he led them into the promised land, was after all not the Rest of God, but only the material symbol suggesting the spiritual reality-the Sabbath-rest which remains in the unseen world for the people of God (&nbsp;Hebrews 4:8-9). </p> <p> James Strahan. </p>
       
== Morrish Bible Dictionary <ref name="term_67203" /> ==
<p> 4. Son of Josedech: high priest, who on the return from exile was called upon to be strong in building the temple. &nbsp;Haggai 1:1,12,14; &nbsp;Haggai 2:2,4 . He is also referred to as representing the people, clothed with filthy garments, and Satan standing as his enemy. Jehovah rebuked Satan, for He had chosen Jerusalem. Joshua could not make himself fit, but the filthy garments were taken away and he was clothed, and had a fair mitre placed upon his head. His experience represents how God will bring Israel into blessing under Christ the Branch, though it may be applied to the salvation of a sinner now. &nbsp;Zechariah 3:1-9; &nbsp;Zechariah 6:11 . He is called JESHUA in Ezra and Nehemiah. See JESHUA, No. 3. </p>
       
== Hawker's Poor Man's Concordance And Dictionary <ref name="term_48016" /> ==
<p> The son of Nun, whose name and history we have very fully related in the church of the wilderness, and afterward in his victories, as set forth in the book which bears his name. His name in Hebrew is the same as Jesus in Greek, signifying a Saviour; from Jashah, to save; and Jah, the Lord. This man was an evident type of Christ. See his history in the Book of Joshua. </p>
       
== Wilson's Dictionary of Bible Types <ref name="term_197976" /> ==
<p> &nbsp;Joshua 1:1 (c) He is a type of the Lord JESUS who, as the [[Commander]] and Leader of His people, conquers their enemies and leads them in triumph into blessed resting places. </p>
       
== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_46661" /> ==
<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>
       
== Kitto's Popular Cyclopedia of Biblial Literature <ref name="term_15924" /> ==
<p> Josh´ua. This is the name of four persons in the Old Testament, and means whose salvation is Jehovah. The most distinguished of the four persons so called, who occur in the Old Testament, is Joshua the son of Nun, of the tribe of Ephraim the assistant and successor of Moses. His name was originally Oshea, salvation and it seems that the subsequent alteration of it by Moses was significant, and proceeded on the same principle as that of Abram into Abraham , and of Sarai into Sarah . </p> <p> In the Bible Joshua is first mentioned as being the victorious commander of the Israelites in their battle against the Amalekites at Rephidim . He distinguished himself by his courage and intelligence during and after the exploration of the land of Canaan, on which occasion he represented his tribe, which was that of Ephraim (Numbers 13-14). Moses, with the divine sanction, appointed him to command the Israelites, even during his own lifetime (;; ). After the death of Moses he led the Israelites over the Jordan, fortified a camp at Gilgal , conquered the southern and middle portions of Canaan (Joshua 6-10), and also some of the northern districts (Joshua 9). But the hostile nations, although subdued, were not entirely driven out and destroyed (Joshua 13;; ). In the seventh year after entering the land, it was distributed among the various tribes, which then commenced individually to complete the conquest by separate warfare ( sq.; 16:10; 17:12 sq.). Joshua died 110 years old (B.C. 1427), and was buried at Timnath-serah (Joshua 24), on Mount Ephraim. </p> <p> There occur some vestiges of the deeds of Joshua in other historians besides those of the Bible. 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.' </p> <p> The book of Joshua is so called from the personage who occupies the principal place in the narration of events contained therein, and may be considered as a continuation of the Pentateuch. The Pentateuch, and especially Deuteronomy, are repeatedly referred to in the book of Joshua, the narration of which begins with the death of Moses and extends to the death of Joshua, embracing a chronological period of somewhat less than thirty years. The subject of the book is thus briefly stated in : 'There shall not any man be able to stand before thee all the days of thy life. As I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee. Be strong and of a good courage; for unto this people shalt thou divide for an inheritance the land which I sware unto their fathers to give them.' In these two verses is also indicated the division of the book into two principal portions, with reference to the conquest and the distribution of the land of Canaan. The conquest is narrated in Joshua 1-12, and the distribution in Joshua 13-22. In Joshua 23-24, are subjoined the events subsequent to the distribution up to the death of Joshua. The history of the conquest of Canaan is a series of miracles, than which none more remarkable are recorded in any part of sacred history. The passage into the Promised Land, as well as that out of Egypt, was through water. Jericho was taken not by might, but by the falling of the walls on the blast of the trumpets of seven priests; and in the war against Gibeon the day was prolonged to afford time for the completion of the victory. </p> <p> It is generally granted that the first twelve chapters form a continuous whole: although the author, in , refers to another work, he not merely transcribes but intimately combines the quotation with the tenor of his narration. It is certain that there sometimes occur episodes which seem to interrupt the chronological connection, as for instance the portion intervening between Joshua 1-2, and . But it belongs to the nature of detailed historical works to contain such episodes. </p> <p> The whole tenor of the first twelve chapters bespeaks an eye-witness who bore some part in the transactions—a fact proved not merely by such expressions as 'we passed over,' in , but especially by the circumstantial vividness of the narrative, which clearly indicates that the writer was an eye-witness. </p> <p> The statement that the monuments which he erected were extant to this day, indicates that Joshua did not promulgate the book immediately after the events narrated (comp.;;; ). The book, however, could not have been written very long after the time of Joshua, because we find that Rahab was still alive when it was composed . The section from Joshua 13-22 inclusive, which contains an account of the distribution of the land, seems to be based upon written documents, in which the property was accurately described. That this was the case is likely not merely on account of the peculiar nature of the diplomatic contents by which this 'Doomsday Book' is distinguished from the preceding part of Joshua, but also on account of the statement in , where Joshua says to the children of Israel, 'Give out from among you three men from 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.' Compare , 'Ye therefore shall describe the land into seven parts.' Compare also . '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 here cast lots for you before the Lord in Shiloh. 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.' </p> <p> The author of the book of Joshua frequently repeats the statements of the Pentateuch in a more detailed form, and mentions the changes which had taken place since the Pentateuch was written. Compare , with sq.; , with sq.; Numbers 35 with Joshua 21. </p> <p> There is also considerable similarity between the following passages in the books of Joshua and Judges: </p> <ul> <li> <p> , </p> </li> <li> <p> sq.,; </p> </li> <li> <p> , </p> </li> <li> <p> , </p> </li> <li> <p> , </p> </li> <li> <p> , </p> </li> <li> <p> , Judges 18 </p> </li> </ul> <p> It seems to have been the intention of the author of Joshua 13-22 to furnish authentic records concerning the arrangements made by Joshua after the conquest of Canaan. Since we do not find in the subsequent history that the tribes, after the death of Joshua, disagreed among themselves about the ownership of the land, it would appear that the object of the book of Joshua, as a 'Doomsday Book,' was fully attained. The circumstance that the book of Joshua contains many Canaanitish names of places to which the Hebrew names are added, seems also to indicate that the second part originated in an early age, when neither the Canaanitish name was entirely forgotten, nor the Hebrew name fully introduced; so that it was expedient to mention both. </p> <p> In Joshua 23-24 occur two orations of Joshua, in which he bids farewell to the people whom he had commanded. In , we read, 'And Joshua wrote these words in the book of the law of God.' The expression, these words, seems to refer only to his last address, and the subsequent resolution of the people to follow his example. We are here, however, expressly informed that Joshua did write this much; and consequently we deem it the more likely that he also committed to writing the other memorable events connected with his career, such as the conquest and the distribution of the land. </p> <p> Viewing all the circumstances together, we consider it highly probable that the whole book of Joshua was composed by himself up to; to which a friendly hand subjoined some brief notices, contained in , concerning the death, age, and burial of Joshua; the continuance of his influence upon the people; the interment, in Shechem, of the bones of Joseph, which the children of Israel had brought from Egypt; and the death and burial of Eleazar, the son of Aaron, whom his son [[Phinehas]] interred in his allotment on Mount Ephraim. </p> <p> The authority of the book of Joshua mainly rests upon the manner in which it is treated in other parts of the Bible. </p> <p> Besides the allusions in the book of Judges, we find Joshua referred to in (comp. ). contains a brief summary of the whole book of Joshua:—'Thou didst drive out the heathen with [[Thy]] hand, and plantedst them: Thou didst afflict the people, and cast them out. For they got not the land in possession by their own sword, neither did their own arm save them: but Thy right hand and [[Thine]] arm, and the light of Thy countenance, because Thou hadst a favor unto them' (compare;;; , which refer to the book of Joshua). Also, : 'The sun and moon stood still in their habitation,' etc.; : 'For he hath said, I will never leave thee, nor forsake thee' (compare ). : 'By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace;' and : 'Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?' (compare Joshua 2, and ). : 'Which (the tabernacle) also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers' (compare ). : 'By faith the walls of Jericho fell down, after they were compassed about seven days' (compare; ). : 'For if Jesus [JOSHUA] had given them rest, then would he not afterwards have spoken of another day.' </p> <p> Joshua, 3 </p> <p> The other persons of this name in the Bible are: </p> <p> Joshua, a Bethshemite , an Israelite, the owner of the field into which the cart came which bore the Ark on its return from the land of the Philistines. </p> <p> Joshua , the governor of the city of Jerusalem at the commencement of the reign, of Josiah. </p> <p> Joshua, the son of [[Josedec]] (;;;;;; ), a high-priest in the time of Haggai and Zechariah [JESHUA]. </p>
       
== The Nuttall Encyclopedia <ref name="term_75354" /> ==
<p> A Jewish military leader, born of the tribe of Ephraim, the minister and successor of Moses, under whose leadership the Jews obtained a footing in the Land of Canaan. </p>
          
          
==References ==
==References ==
<references>
<references>


<ref name="term_52185"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-bible/joshua Joshua from Hastings' Dictionary of the Bible]</ref>
<ref name="term_5466"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/joshua+(3) Joshua from International Standard Bible Encyclopedia]</ref>
       
<ref name="term_36143"> [https://bibleportal.com/dictionary/fausset-s-bible-dictionary/joshua Joshua from Fausset's Bible Dictionary]</ref>
       
<ref name="term_80961"> [https://bibleportal.com/dictionary/watson-s-biblical-theological-dictionary/joshua Joshua from Watson's Biblical & Theological Dictionary]</ref>
       
<ref name="term_32209"> [https://bibleportal.com/dictionary/easton-s-bible-dictionary/joshua Joshua from Easton's Bible Dictionary]</ref>
       
<ref name="term_70335"> [https://bibleportal.com/dictionary/people-s-dictionary-of-the-bible/joshua Joshua from People's Dictionary of the Bible]</ref>
       
<ref name="term_73177"> [https://bibleportal.com/dictionary/smith-s-bible-dictionary/joshua Joshua from Smith's Bible Dictionary]</ref>
       
<ref name="term_41571"> [https://bibleportal.com/dictionary/holman-bible-dictionary/joshua Joshua from Holman Bible Dictionary]</ref>
       
<ref name="term_16385"> [https://bibleportal.com/dictionary/american-tract-society-bible-dictionary/joshua Joshua from American Tract Society Bible Dictionary]</ref>
       
<ref name="term_56329"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-new-testament/joshua Joshua from Hastings' Dictionary of the New Testament]</ref>
       
<ref name="term_67203"> [https://bibleportal.com/dictionary/morrish-bible-dictionary/joshua Joshua from Morrish Bible Dictionary]</ref>
       
<ref name="term_48016"> [https://bibleportal.com/dictionary/hawker-s-poor-man-s-concordance-and-dictionary/joshua Joshua from Hawker's Poor Man's Concordance And Dictionary]</ref>
       
<ref name="term_197976"> [https://bibleportal.com/dictionary/wilson-s-dictionary-of-bible-types/joshua Joshua from Wilson's Dictionary of Bible Types]</ref>
       
<ref name="term_46661"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/joshua Joshua from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref>
       
<ref name="term_15924"> [https://bibleportal.com/encyclopedia/kitto-s-popular-cyclopedia-of-biblial-literature/joshua Joshua from Kitto's Popular Cyclopedia of Biblial Literature]</ref>
       
<ref name="term_75354"> [https://bibleportal.com/encyclopedia/the-nuttall-encyclopedia/joshua Joshua from The Nuttall Encyclopedia]</ref>
          
          
</references>
</references>

Revision as of 14:26, 16 October 2021

International Standard Bible Encyclopedia [1]

Son of Jehozadak ( Haggai 1:1 ,  Haggai 1:12 ,  Haggai 1:14;  Haggai 2:2 ,  Haggai 2:4;  Zechariah 3:1 ,  Zechariah 3:3 ,  Zechariah 3:6 ,  Zechariah 3:8 ,  Zechariah 3:9;  Zechariah 6:11 form (b)) and high priest in Jerusalem, called "Jeshua" in Ezra-Nehemiah. His father was among the captives at the fall of Jerusalem in 586 BC, and also his grandfather Seraiah, who was put to death at Riblah (  2 Kings 25:18 ff;   1 Chronicles 6:15 ).

Joshua appears in  Ezra 3:2 with Zerubbabel at the head of the returned exiles and as leader in the work of building an altar and reestablishing sacrificial worship (538 or 537 BC).   Ezra 3:8 tells of their laying the foundation of the temple, and in   Ezra 4:1 ff the two heads of the community refuse to allow the Samaritans to cooperate in the building operations, with the result that the would-be helpers became active opponents of the work. Building then ceased until Haggai and Zechariah in 520 (Ezr 5;   Haggai 1:1-11 ) exhort the community to restart work, and the two leaders take the lead ( Haggai 1:12-15 ). The following are, in chronological order, the prophetic utterances in which Joshua is spoken of: (1)  Haggai 1:1-11; (2)  Haggai 2:1-9; (3)  Zechariah 1:1-6; (4)  Haggai 2:10-19; (5)  Haggai 2:20-23; (6) the visions of Zec 1:7-6:8 together with (7) the undated utterance of  Zechariah 6:9-15 .

1. The Vision of  Zechariah 3:1-10 :

Two of these call for special attention. First, the vision of a trial in which Joshua is prosecuted before the angel of Yahweh by Satan ( ha - sāṭān , "the adversary"), who is, according to one view, "not the spirit of evil who appears in later Jewish writings; he is only the officer of justice whose business is to see that the case against criminals is properly presented" in the heavenly court of justice (H.P. Smith, Old Testament History , 356); while others regard him as the enemy of God's people (compare Orelli, Minor Prophets , English translation, 327). We are not told what the charge against Joshua is: some hold him to be tried as in some way a representative of the people or the priesthood, and his filthy garments as symbolical of sin; while others explain the garments as put on to excite the court's pity. The adversary is rebuked by "the angel of Yahweh" (read at beginning of   Zechariah 3:2 , "and the angel of Yahweh said," etc.), and Joshua is acquitted. He is then ordered to be stripped of his old clothes and to be arrayed in "rich apparel" ( Zechariah 3:4 ), while a "clean turban" (American Standard Revised Version margin) is to be put on his head. Conditional upon his walking in God's ways, he is promised the government of the temple and "free access" to God, being placed among the servants of the "angel of Yahweh." Joshua and his companions "are men that are a sign" ( Zechariah 3:8 ), i.e. a guaranty of the coming of the Messiah; there is set before Joshua a stone which is to be inscribed upon, and the iniquity of the land will be removed, an event to be followed by peace and plenty ( Zechariah 3:9 f).

In  Zechariah 3:4 ff Nowack and Wellhausen (with the Septuagint mostly) read, "And he answered and spake unto those that stood before him (i.e. his servants) thus: Take the filthy garments from off him, and clothe him with rich apparel, (5) and set a clean turban upon his head. So they set a clean turban upon his head and clothed him with clean garments. And the angel of Yahweh stood up, (6) and solemnly exhorted Joshua," etc. They also omit the first "for" in   Zechariah 3:8 as a dittography.

Different interpretations are given of the vision: (1) Some claim to see here a contest between the civil and religious powers as represented by Zerubbabel and Joshua respectively ( Zechariah 6:13 ), and that Zechariah decides for the supremacy of the latter. The Messiah-King is indeed in Jerusalem in the person of Zerubbabel, though as yet uncrowned; but Joshua is to be supreme (see G.A. Smith, Jerusalem , II, 303; H.P. Smith, Old Testament History , 356 f). This explanation is dependent to a large extent upon  Zechariah 6:9-15 , and is not supported by  Zechariah 3:8 . It is difficult to explain  Zechariah 3:2 on this view, for Zerubbabel could also be described as a "brand plucked out of the fire." What the vision says is that the vindication of Joshua is a sign for the coming of Yahweh's "servant, the Branch," a title that is not given to Joshua (compare   Zechariah 3:7 ).

(2) Others maintain that the garments are symbolical of the sins of the predecessors of Joshua, who is tried for their offenses and himself regarded as being unworthy of the office because he had been brought up in a foreign and heathen land (so Keil, Orelli).

(3) Hitzig, followed by Nowack ( Kleine Propheten , 325), holds that the idea which lies at the basis of the vision is that Satan is responsible for the ills which the community had suffered (compare   Job 1;  Job 2:1-13 ). The people had begun to think that their offerings were not acceptable to God and that He would not have pity upon them. There was a feeling among the most pious ones that God's righteousness would not allow of their restoration to their former glory. This conflict between righteousness and mercy is decided by silencing the accuser and vindicating Joshua.

It is difficult to decide which view, if any, is correct. "The brand plucked out of the fire" seems to point to God's recognizing that the community, or perhaps the priestly succession, had almost been exterminated by the exile. It reminds us of the oak of which, after its felling, the stump remaineth ( Isaiah 6:13 ), and may perhaps point to God's pity being excited for the community. The people, attacked by their enemies and represented by. Joshua, are to be restored to their old glory: that act being symbolized by the clothing of Joshua in clean raiment; and that symbolical act (compare  Isaiah 8:18 ) is a sign, a guaranty, of the coming of the Messiah-King. The ritualistic tone of Malachi will then follow naturally after the high place given here to the high priest. It is noteworthy that the promise of  Zechariah 3:7 is conditional.

One more point remains, namely, the meaning of the stone in  Zechariah 3:9 . It has been differently explained as a jewel in the new king's crown (Nowack); a foundation stone of the temple, which, however, was already laid (Hitzig); the chief stone of  Zechariah 4:7 (Ewald, Steiner); the Messiah Himself (Keil); the stone in the high priest's breastplate (Bredenkamp), and the stone which served as an altar (Orelli). Commentators tend to regard the words "upon one stone are seven eyes" as a parenthetical addition characteristic of the author of Zec 9 ff.

2. Joshua's Crown,  Zechariah 6:9-15 :

The utterance of  Zechariah 6:9-15 presents to us some more exiles coming from Babylon with silver and gold apparently for the temple. According to the present text, Zechariah is commanded to see that this is used to make a crown for Joshua who is to be a priest-king. This is taken to mean that he is to be given the crown that had been meant for Zerubbabel. But commentators hold that the text has been altered: that the context demands the crowning of Zerubbabel - the Branch of Davidic descent. This view is supported by   Zechariah 6:13 , "And the counsel of peace shall be between them both"; and therefore the last clause of  Zechariah 6:11 is omitted. Wellhausen keeps   Zechariah 6:9 and   Zechariah 6:10 , and then reads: "(11) Yea, take of them silver and gold and make a crown, (12) and say to them: Thus saith Yahweh of hosts, saying, Behold the man whose name is the Branch, from whose root there will be a sprout, (13) and he will build the Temple of Yahweh, and he will obtain glory and sit and rule upon his throne. And Joshua will be a priest on his right hand, and there will be friendly peace between them both. (14) The crown shall be," etc.;  Zechariah 6:15 is incomplete.

It will be objected that this does away with the idea of a priest-king, an idea found also in  Psalm 110:1-7 . But it seems fairly certain that  Psalm 110:1-7 (see Kirkpatrick, The Book of Psalms ) does not refer to Joshua, the point there being that the king referred to was a priest, although not descended from Aaron, being a priest after the order of Melchizedek, while here the point is, if the present text be correct, that a priest is crowned king. What became of Zerubbabel after this is not known. See Ed. Meyer, Der Papyrusfund von Elephantine2 , 70 ff, 86 ff. Joshua is called Jesus in Sirach 49:12. See Zerubbabel; Haggai; Zechariah .

References

  1. ↑ Joshua from International Standard Bible Encyclopedia
Retrieved from "http://wiki.bibleportal.com/index.php?title=Joshua&oldid=386839"