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JOSHUA

(Heb. yĕhôšua{) (also JESHUA)

1. The son of Nun; “young apprentice” and successor to Moses. In the book of Joshua, he functions as military commander in the “conquest” of Canaan and as administrator of the allotment of that land to the tribes. According to Num. 13:16 Moses renamed Hoshea (Heb. hôšēa{, “salvation”) Joshua (“Yahweh saves”). He is described as a mĕšārēṯ, “assistant” (Exod. 24:13; Josh. 1:1), and as a naʿar, “youth” (Exod. 33:11); in a sense, the two terms overlap in their emphasis on Joshua’s legally independent yet subordinate status in service of Moses — and ultimately God.

Apparently, Joshua had an important tribal leadership role apart from his special relationship with Moses. His selection as Ephraim’s representative among the 12 spies sent into the land of Canaan (Num. 13:8) seems to support this. Among the spies, only Joshua and Caleb believed that Israel could conquer the land, and only these two would later enter Canaan.

Joshua is first introduced as a warrior leading the Israelites to victory over the Amalekites in their first military encounter after the Exodus (Exod. 17:8-13). The narration appears to stress his similarity to Moses, since both are initially presented in Exodus without reference to their fathers. This typological paralleling continues throughout the Pentateuch and is especially dominant in the book of Joshua. As Moses led the Israelites out of Egypt, so Joshua will lead them into Canaan. Canonically Joshua is deliberately depicted as parallel to Moses, yet still unequal.

God assures Joshua that he will be with him as he was with Moses (Josh. 1:5; 3:7; cf. 4:14). Joshua sends out spies as Moses did (Josh. 2). The crossing of the Jordan is clearly pictured in terms similar to the crossing of the Red Sea (Josh. 4:23). Joshua leads the people in rituals (circumcision and Passover) as did Moses (Josh. 5:1-12). The theophany of the commander of the Lord’s army (Josh. 5:13–6:5) coincides with the theophany at the burning bush. Joshua defeats the Canaanite enemies of Israel through the Lord’s miracles (Josh. 10–11), just as Moses defeated the Egyptian enemies of Israel through the Lord’s miracle at the Red Sea. Josh. 12 juxtaposes a summary of Moses’ Transjordanian military victories with Joshua’s Cisjordanian victories. Joshua’s assignment of the inheritances for the nine and one-half tribes west of the Jordan is paralleled to the similar work by Moses for the two and one-half Transjordanian tribes (Josh. 14:1–19:51; 13:8-33). As Moses made provisions for cities of refuge (Num. 35:6-34) and levitical towns (vv. 1-5), so did Joshua (Josh. 20-21). Joshua functions as a covenant mediator at Shechem (Josh. 8:30-35; 24:1-28) just as Moses did at Sinai (Exod. 20-24).

Joshua, however, is not equal to Moses. The characterization of Joshua in Num. 11:26-29 is quite negative, as may also be the case in Joshua’s attempted intercession for Israel in the Achan incident (Josh. 7:6-15). Moses performed many more “signs and wonders” than Joshua, although Joshua’s miracle concerning the sun and moon was without comparison (Josh. 10:12-14). Moses interceded for Israel far more often than Joshua, and he was the lawgiver, whereas the Law was normative for both Joshua and Israel. While there is a transferal of authority to Joshua (Num. 27:18-23), the full authority of Moses, received directly from God, was unique and could not be completely transferred (cf. Deut. 34:10). Joshua is mentioned only three times in the NT, compared to almost 80 for Moses.

The canonical presentation of Joshua includes certain monarchic elements which serve as a model for all of Israel’s future kings (esp. Solomon and Josiah). The accounts of his commissioning and installation (Num. 27:15-23; Josh. 1:2-9) contain language associated with the accession of monarchs. As a leader possessing Yahweh’s spirit and having prophetic sanction, he is an effective military and spiritual leader — a standard for later kings to emulate.

Later tradition describes Joshua as Moses’ successor “in the prophetic office” and Israel’s “great savior,” a “devoted follower” of God who is an example for all (Sir. 46:1-12). He is also called a judge (1 Macc. 2:55) and is included in a list of significant intercessors (2 Esdr. 7:107) and in a list of those who passed on the Torah (m. }Abot 1:1).

2. A man of Beth-shemesh, in whose field the ark stopped when the Philistines returned it to the Israelites (1 Sam. 6:14).

3. A governor of Jerusalem during Josiah’s reign (2 Kgs. 23:8).

4. A high priest in postexilic Jerusalem (Hag. 1:1, 12-14; Zech. 3:1-8; also called Jeshua [3]).

5. An individual (Gk. Iēsoús ) in Luke’s genealogy of Jesus (Luke 3:29).

Bibliography. L. D. Hawk, Every Promise Fulfilled: Contesting Plots in Joshua. Literary Currents in Biblical Interpretation (Louisville, 1991); R. S. Hess, Joshua. TOTC 6 (Downers Grove, 1996); R. D. Nelson, “The Day the Sun Stood Frozen in Amazement,” Lutheran Theological Seminary Bulletin 75/3[76/4] (1995): 3-10; “Josiah in the Book of Joshua,” JBL 100 (1981): 531-40; R. M. Polzin, Moses and the Deuteronomist (New York, 1980); G. J. Wenham, “The Deuteronomic Theology of the Book of Joshua,” JBL 90 (1971): 140-48.

K. Lawson Younger, Jr.

Prayer Tents Bible References - Prayer Tents

JOSHUA

Eerdmans Dictionary of the Bible (2000)