|Honored in||Judaism, Christianity, Islam|
|Major shrine||Tomb of Joshua|
|Attributes||Often depicted with Caleb, carrying the grapes out of Canaan|
Joshua (Hebrew: יְהוֹשֻׁעַ Yĕhôshúa‘; Greek: Ἰησοῦς, Arabic: يوشع بن نون Yūshaʿ ibn Nūn, Turkish: Yuşa), is a figure in the Torah, being one of the spies for Israel (Num 13–14) and in few passages as Moses' assistant. He is the central character in the Hebrew Bible's Book of Joshua. According to the books Exodus, Numbers and Joshua, he became the leader of the Israelite tribes after the death of Moses; his name was Hoshe'a the son of Nun, of the tribe of Ephraim, but Moses called him Yehoshu'a (Joshua) (Numbers 13:16) the name by which he is commonly known; according to the Bible he was born in Egypt prior to the Exodus . He is occasionally associated with Caleb.
He was one of the twelve spies of Israel sent by Moses to explore the land of Canaan. (Numbers 13:1-16) After the death of Moses, he led the Israelite tribes in the conquest of Canaan, and allocated the land to the tribes. According to Biblical chronology, Joshua lived between 1355-1245 BCE, or sometime in the late Bronze Age. According to Joshua 24:29, Joshua died at the age of 110.
Joshua also holds a position of respect to Muslims. According to Islamic tradition, he was, along with Caleb, one of the two believing spies whom Moses had sent to spy the land of Canaan. All Muslims also see Joshua as the leader of the Israelites, following the death of Moses. Some Muslims also believe Joshua to be the "attendant" of Moses mentioned in the Qur’ān, before Moses meets Khidr and some believe that he is a prophet.
|Judges in the Bible|
|In the Book of Joshua|
|In the Book of Judges|
|In First Samuel|
|†Not explicitly described as a judge|
The English name Joshua is a rendering of the Hebrew language "Yehoshua", meaning "Yahweh is salvation". The vocalization of the second name component may be read as Hoshea - the name used in the Torah before Moses added the divine name (Numbers 13:16).
"Jesus" is the English of the Greek transliteration of "Yehoshua" via Latin. In the Septuagint, all instances of the word "Yehoshua" are rendered as "Ἰησοῦς" (Iēsoūs), the closest Greek pronunciation of the Aramaic "Yeshua" (Hebrew word #3443 in Strong's, Nehemiah 8:17). Thus in Greek Joshua is called "Jesus son of Naue" (τοῦ Ναυή) to differentiate him from Jesus Christ. This is also true in the Slavic languages following the Eastern Orthodox tradition (e.g. "Иисус Навин" (Iisús Navín) in Russian).
Joshua and the Exodus
As Moses' apprentice, Joshua was a major figure in the events of the Exodus. He accompanied Moses part of the way when he ascended Mount Sinai to receive the Ten Commandments. Other than Moses himself, Joshua was the only Israelite allowed by God to approach the mountain. (Exodus 32:17) He was one of the twelve spies sent by Moses to explore and report on the land of Canaan (Numbers 13:16-17), and only he and Caleb gave an encouraging report, a reward for which would be that only these two of their entire generation would enter the promised land (Numbers 14:22-24).
According to Joshua 1:1-9, God appointed Joshua to succeed Moses as leader of the Israelites along with giving him a blessing of invincibility during his lifetime(Joshua 1:5). The first part of the book of Joshua covers the period when he led the conquest of Canaan.
Conquest of Canaan
At the Jordan River, the waters parted, as they had for Moses at the Red Sea. The first battle after the crossing of the Jordan was the Battle of Jericho. Joshua led the destruction of Jericho, then moved on to Ai, a small neighboring city to the west. However, they were defeated with thirty-six Israelite deaths. The defeat was attributed to Achan taking an "accursed thing" from Jericho; and was followed by Achan and his family and animals being stoned to death to restore God's favor. Joshua then went to defeat Ai.
The Israelites faced an alliance of Amorite kings from Jerusalem, Hebron, Jarmuth, Lachish, and Eglon. At Gibeon Joshua asked Yahweh to cause the sun and moon to stand still, so that he could finish the battle in daylight. This event is most notable because "there was no day like that before it or after it, that the Yahweh hearkened unto the voice of a man: for the Yahweh fought for Israel." (Joshua 10:14) God also fought for the Israelites in this battle, for he hurled huge hailstones from the sky which killed more Canaanites than those which the Israelites slaughtered. From there on, Joshua was able to lead the Israelites to several victories, securing much of the land of Canaan.
When he was "old and well advanced in years" Joshua convened the elders and chiefs of the Israelites and exhorted them to have no fellowship with the native population because it could lead them to be unfaithful to God. At a general assembly of the clans at Shechem, he took leave of the people, admonishing them to be loyal to their God, who had been so mightily manifested in the midst of them. As a witness of their promise to serve God, Joshua set up a great stone under an oak by the sanctuary of God. Soon afterward he died, at the age of 110, and was buried at Timnath Serah, in the hill country of Ephraim, north of Mount Gaash.
Joshua's narrative is ascribed to Joshua himself by Bava Batra 15a (Talmud) and early church fathers. In 1943 Martin Noth published an argument that behind Joshua and other books was a unified "Deuteronomistic history", composed in the early part of the Babylonian captivity (6th century BCE). Most scholars today believe in some such composite, containing the epic history of the premonarchical period. Gerhard von Rad, another developer of the hypothesis, adds that "comparison of the ancient Near Eastern treaties, especially ... in the 14th and 13th centuries BCE, with passages in the OT has revealed so many things in common between the two, particularly in the matter of form, that there must be some connection between these suzerainty treaties and the [OT]." Kenneth Kitchen states that nearly all treaties in this period follow the pattern of Deuteronomy closely, while first-millennium treaties contrarily but consistently place "witnesses" earlier and omit prologue and blessing sections, requiring classification of the Sinai covenant and its renewals in Joshua with the fourteenth or thirteenth century rather than the sixth.
Although Egypt did not have its former grasp on Canaan, there was a strong presence into the twelfth century, and Philistia took greater control of the southern coastal plain then also (Joshua 13:2 mentions the Philistines). The first record of the name Israel occurs in the Merneptah stele, erected for Egyptian Pharaoh Merneptah c. 1209 BCE, "Israel is laid waste and his seed is not." William Dever sees this "Israel" in the central highlands as a cultural and probably political entity, well enough established to be perceived by the Egyptians as a possible challenge to their hegemony, but an ethnic group rather than an organised state. The number of villages in the highlands increased to more than 300 by the end of Iron Age I (more and larger in the north), with the settled population rising from 20,000 in the twelfth century to 40,000 in the eleventh. The villagers probably shared the highlands with other communities such as pastoral nomads, but only villagers left sufficient remains to determine their settlement patterns. Archaeologists and historians see more continuity than discontinuity between these highland settlements and the preceding Late Bronze Canaanite culture; certain features such as ceramic repertoire and agrarian settlement plans have been said to be distinctives of highland sites, and collar-rimmed jars and four-roomed houses have been said to be intrinsically "Israelite," but have also been said to belong to a commonly shared culture throughout Iron I Canaan. While some archaeologists interpret the absence of pig bones from the highland sites as an indicator of ethnicity, this is not certain. Villages had populations of up to 300 or 400, which lived by farming and herding and were largely self-sufficient; economic interchange was prevalent. According to Ann E. Killebrew, "Most scholars today accept that the majority of the conquest narratives in the book of Joshua are devoid of historical reality". Popular reviews of the Book of Joshua's sharp contrasts and internal conflicts arise from "an appreciable difference between defeating a king in battle, and gaining possession of his capital city" (12:10–23 vs. 15:63, 16:10, 17:11–12, Judges 1:22–25); and because "the land was now within the grasp of the Israelites [but] they did not avail themselves fully of that dominion which was within their reach" (11:16–23, 12:7–8, 21:43 vs. 13:1–6, Judges 2:23). The question of the degrees of conquest and/or assimilation may not be answered with certainty, as both sides cite a large body of archaeological and other evidence.
In rabbinical literature
In rabbinic Jewish literature Joshua is regarded as a faithful, humble, deserving, wise man. Biblical verses illustrative of these qualities and of their reward are applied to him. "He that waits on his master shall be honored" (Pro. xxvii. 18) is construed as a reference to Joshua (Midrash Numbers Rabbah xii.), as is also the first part of the same verse, "Whoso keepes the fig-tree shall eat the fruit thereof" (Midrash Yalk., Josh. 2; Numbers Rabbah xii. 21). That "honor shall uphold the humble in spirit" (Pro. xxix. 23) is proved by Joshua's victory over Amalek (Midrash Numbers Rabbah xiii). Not the sons of Moses — as Moses himself had expected — but Joshua was appointed successor to the son of Amram (Midrash Numbers Rabbah xii). Moses was shown how Joshua reproved that Othniel (Yalḳ., Num. 776). Joshua's manliness recommended him for this high post. David referred to him in Psalms 87:25, though without mentioning the name, lest dissensions should arise between his sons and those of his brothers (Yalḳ., quoting Sifre).
Hebrews 4:8-10 identifies Jesus as a better Joshua, as Joshua led Israel into the rest of Canaan, but Jesus leads the people of God into "God's rest". Among the early Church Fathers, Joshua is considered a type of Jesus Christ.
Joshua is not mentioned by name in the Qur’ān, but his name appears in other Islamic literature. His genealogy is given in Islam as Joshua (يوشع), the son of Nun, the son of Ephraim, the son of Joseph (يوسف), the son of Jacob (يعقوب), the son of Isaac (إسحق), the son of Abraham (إبراهيم). Although Joshua was regarded by some classical scholars as the prophetic successor to Moses (موسى), others see him as a pious man but not a prophet. Tabari relates in his History of the Prophets and Kings that Joshua was one of the twelve spies and Muslim scholars believe that the two believing spies referred to in the Qur’ān are none other than Joshua and Caleb. As Joshua took the leadership of the Israelites after the time of Moses, his role as the first Judge can be paralleled with that of Abu Bakr as the first Caliph after the Prophet Muhammad. Joshua was exceptional among the Israelites for being one of the few faithful followers of God.
They said: "O Moses! In this land are a people of exceeding strength: Never shall we enter it until they leave it: if (once) they leave, then shall we enter."
(But) among (their) God-fearing men were two on whom God had bestowed His grace. They said: "Assault them at the (proper) Gate: when once ye are in, victory will be yours; but on God put your trust if ye have faith."
Joshua is further mentioned in Islamic literature, and significant events from his Muslim narratives include the crossing of the Jordan river and the conquest of Bait al-Maqdis. But Muslim literature also preserves traditions of Joshua not found in the Hebrew Bible. Joshua is credited with being present at Moses's death and literature records that Moses's garments were with Joshua at the time of his departure. A hadith was narrated from Abu Hurairah that Muhammad said: "Surely, the sun has never been stopped from setting down for a human being except for Joshua..."
In later literature
- In the Divine Comedy Joshua's spirit appears to Dante in the Heaven of Mars, where he is grouped with the other "warriors of the faith."
- Baroque composer Georg Frideric Handel composed an oratorio "Joshua" in 1747. Composer Franz Waxman composed an oratorio "Joshua" in 1959.
- For a punning take on "Joshua, son of Nun," see the 1973 political thriller Joshua Son of None.
- In the literary tradition of medieval Europe, Joshua is known as one of the Nine Worthies.
- Joshua is a main protagonist in Matthew Woodring Stover's novel Jericho Moon.
- Great Synaxaristes: (Greek) Ὁ Ἅγιος Ἰησοῦς ὁ Δίκαιος. 1 Σεπτεμβρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
- "Righteous Joshua the son of Nun", Orthodox Church in America
- Michael D. Coogan, "A Brief Introduction to the Old Testament" page 166-167, Oxford University Press, 2009
- Josephus, Antiquities of the Jews, V.1.28, says that Joshua died twenty years after the conquest of Canaan.
- Quran 5:22–23
- A Hebrew and English Lexicon of the Old Testament Francis Brown, with S.R. Driver and C.A. Briggs, based on the lexicon of William Gesenius. Oxford: Clarendon Press. p. 221 & 446
- Fausset's Bible Dictionary
- Joshua, New Bible Dictionary, second edition. 1987. Douglas JD, Hillyer N, eds., Tyndale House Publishers, Inc., Wheaton, IL, USA ISBN 0-8423-4667-8
- cf Numbers 13:16 LXX καὶ ἐπωνόμασεν Μωυσῆς τὸν Αὐσῆ υἱὸν Ναυῆ Ἰησοῦν (and Moses named Hosea, son of Naue, Jesus)
- The High Priest Jesus in Zechariah 3 LXX
- Joshua 23:1-2
- Joshua 23:7-8, 23:12-13
- Joshua 24:29-30
- Dever, William, "What Did the Biblical Writers Know and When Did They Know It?" (Eerdmans, 2001) 2001, p. 100.
- von Rad, Gerhard (1962). Old Testament Theology: 2 Volumes (English ed.). Edinburgh; London: Oliver and Boyd. p. 132.
- Kitchen, K. A. (1966). The Ancient Orient and the Old Testament. Chicago: InterVarsity Press. pp. 92–8.
- Golden, Jonathan M., "Ancient Canaan and Israel: An Introduction" (Oxford University Press, 2004) pp. 155–6, 157–8.
- Stager in Coogan 1998, p. 91.
- Dever 2003, p. 206.
- McNutt 1999, p. 47.
- McNutt 1999, p. 70.
- McNutt 1999, p. 69.
- Bright 2000, p. 472.
- Killebrew 2005, p. 13.
- Miller 1986, p. 72.
- Killebrew 2005, p. 176.
- Bright 2000, p. 473.
- Miller 2005, p. 98.
- McNutt 1999, p. 72.
- Miller 2005, p. 99.
- Biblical peoples and ethnicity: an archaeological study of Egyptians, Anne E. Killebrew, p. 186
- Miller 1977, 87–93; Van Seters 1983, 322–37; Schoors 1987, 77-92; Na'aman 1994b, 218-30, 249-50
- Brettler 2005, pp. 97–9.
- Haley, John W. (1992). Alleged Discrepancies of the Bible. Springdale, Pa.: Whitaker House. pp. 348, 376. ISBN 0-88368-157-9.
- "Introduction to the Old Testament", chapter on Joshua, by T. Longman and R. Dillard, Zondervan Books (2006)
- Nichols, Aidan (2007). Lovely, Like Jerusalem: The Fulfillment of the Old Testament in Christ and the Church. Ignatius Press. p. 195.
- Historical Dictionary of Prophets in Islam and Judaism, B. M. Wheeler, Joshua
- Joshua is mentioned as a prophet in Ibn Kathir's Stories of the Prophets
- Abdullah Yusuf Ali, The Holy Qur'an: Text, Translation and Commentary, Note.726 to verse 23: "Among those who returned after spying out the land were two men who had faith and courage. They were Joshua and Caleb. Joshua afterwards succeeded Moses in the leadership after 40 years. These two men pleaded for an immediate entry through the proper Gate, which I understand to mean, "after taking all due precautions and making all due preparations". Cf. 2:189 and n. 203. But of course, they said, they must put their trust in Allah for victory."
- Tabari, History of the Prophets and Kings, Vol. I: 414-29, 498-99, 503-516
|Wikimedia Commons has media related to Joshua.|
- Book of Joshua at Wikisource.
- The Book of Joshua, Douay Rheims Bible Version with annotations By Bishop Challoner
- Book of Joshua at BibleGateway
- Smith’s Bible Dictionary
- Easton's Bible Dictionary & Int. Standard Bible Encyclopedia
- de Pury, Albert, Römer, Thomas, Macchi, Jean-Daniel "Israël constructs its history: Deuteronomistic historiography in recent research" (Sheffield Academic Press, 2000)
- Garbini, G., "Myth and history in the bible" (Sheffield Academic Press, 2003)
- Graham, M.P, and McKenzie, Steven L., "The Hebrew Bible today: an introduction to critical issues" (Westminster John Knox Press, 1998)
- Killebrew, Ann E., "Biblical Peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, and Early Israel, 1300-1100 BCE" (Society of Biblical Literature, 2005)
- Coogan, Michael D. (ed), "The Oxford History of the Biblical World (Oxford University Press, 1998)
- Oxford Bible Commentary (ed. John Barton, John Muddiman, Oxford University Press, 2001)
- The biblical world, Volume 2, John Barton, Taylor & Francis, 2004.
- Eerdmans Commentary on the Bible (ed. James D. G. Dunn, John William Rogerson, Eerdmans, 2003)
- Day, John, "Yahweh and the gods and goddesses of Canaan" (Sheffield Academic Press, 2002)
- Dever, William, "What Did the Biblical Writers Know and When Did They Know It?" (Eerdmans, 2001)
- Dever, William, "Who Were the Early Israelites and Where Did They Come From?" (Eerdmans, 2003, 2006)
- Finkelstein, Israel; Mazar, Amihay; Schmidt, Brian B., "The Quest for the Historical Israel" (Society of Biblical Literature, 2007)
- Brettler, Marc Zvi, "How to read the Bible" (Jewish Publication Society, 2005)
- Joshua, an Introduction and Commentary, by Richard Hess, Inter-Varsity press (1996)
- Auzou, Georges. Le Don d'une conquête: étude du livre de Josué (Édition de l'Orante, 1964), in series, "Connaissance de la Bible", 4.
- Bright, John (2000). A History of Israel. Westminster John Knox Press. ISBN 978-0-664-22068-6.
- McNutt, Paula (1999). Reconstructing the Society of Ancient Israel. Westminster John Knox Press. ISBN 978-0-664-22265-9.
- Miller, James Maxwell; Hayes, John Haralson (1986). A History of Ancient Israel and Judah. Westminster John Knox Press. ISBN 0-664-21262-X.
- Miller, Robert D. (2005). Chieftains of the Highland Clans: A History of Israel in the 12th and 11th Centuries B.C.. Eerdmans. ISBN 978-0-8028-0988-9.
|Judge of Israel||Succeeded by