Easton's Bible Dictionary
contains a history of the Israelites from the death of Moses to that of Joshua.
It consists of three parts:
|(1) The history of the conquest
of the land (Joshua
1 - 12).
(2) The allotment of the land to the different tribes, with the appointment of
cities of refuge, the provision for the Levites (Joshua
13 - 22),
and the dismissal of the eastern tribes to their homes. This section has been
compared to the Domesday Book of the Norman conquest.
(3) The farewell addresses of Joshua, with an account of his death (Joshua
23 , 24).
This book stands first in the second of the three
sections, (1) the Law, (2) the Prophets, (3) the "other writings" = Hagiographa,
into which the Jewish Church divided the Old Testament. There is every reason
for concluding that the uniform tradition of the Jews is correct when they assign
the authorship of the book to Joshua, all except the concluding section; the last
24:29 - 33
) were added by some other hand.
There are two difficulties connected with this book which have given rise to much
|(1) The miracle of the standing still of the sun and moon
on Gibeon. The record of it occurs in Joshua's impassioned prayer of faith, as
quoted ( Joshua
10:12 - 15
) from the "Book of Jasher" (q.v.). There are many explanations given of these
words. They need, however, present no difficulty if we believe in the possibility
of God's miraculous interposition in behalf of his people. Whether it was caused
by the refraction of the light, or how, we know not.
(2) Another difficulty arises out of the command given by God utterly to exterminate
the Canaanites. "Shall not the Judge of all the earth do right?" It is enough
that Joshua clearly knew that this was the will of God, who employs his terrible
agencies, famine, pestilence, and war, in the righteous government of this world.
The Canaanites had sunk into a state of immorality and corruption so foul and
degrading that they had to be rooted out of the land with the edge of the sword.
"The Israelites' sword, in its bloodiest executions, wrought a work of mercy for
all the countries of the earth to the very end of the world."
This book resembles the Acts of the Apostles in the number and variety of historical
incidents it records, and in its many references to persons and places; and as
in the latter case the epistles of Paul (see Paley's Horae Paul.) confirm its
historical accuracy by their incidental allusions and "undesigned coincidences,"
so in the former modern discoveries confirm its historicity. The Amarna tablets
(see ADONIZEDEC) are among the most remarkable discoveries of the age. Dating
from about B.C. 1480 down to the time of Joshua, and consisting of official communications
from Amorite, Phoenician, and Philistine chiefs to the king of Egypt, they afford
a glimpse into the actual condition of Palestine prior to the Hebrew invasion,
and illustrate and confirm the history of the conquest. A letter, also still extant,
from a military officer, "master of the captains of Egypt," dating from near the
end of the reign of Rameses II., gives a curious account of a journey, probably
official, which he undertook through Palestine as far north as to Aleppo, and
an insight into the social condition of the country at that time. Among the things
brought to light by this letter and the Amarna tablets is the state of confusion
and decay that had now fallen on Egypt. The Egyptian garrisons that had held possession
of Palestine from the time of Thothmes III., some two hundred years before, had
now been withdrawn. The way was thus opened for the Hebrews. In the history of
the conquest there is no mention of Joshua having encountered any Egyptian force.
The tablets contain many appeals to the king of Egypt for help against the inroads
of the Hebrews, but no help seems ever to have been sent. Is not this just such
a state of things as might have been anticipated as the result of the disaster
of the Exodus? In many points, as shown under various articles, the progress of
the conquest is remarkably illustrated by the tablets. The value of modern discoveries
in their relation to Old Testament history has been thus well described: "The
difficulty of establishing the charge of lack of historical credibility, as against
the testimony of the Old Testament, has of late years greatly increased. The outcome
of recent excavations and explorations is altogether against it. As long as these
books contained, in the main, the only known accounts of the events they mention,
there was some plausibility in the theory that perhaps these accounts were written
rather to teach moral lessons than to preserve an exact knowledge of events. It
was easy to say in those times men had not the historic sense. But the recent
discoveries touch the events recorded in the Bible at very many different points
in many different generations, mentioning the same persons, countries, peoples,
events that are mentioned in the Bible, and showing beyond question that these
were strictly historic. The point is not that the discoveries confirm the correctness
of the Biblical statements, though that is commonly the case, but that the discoveries
show that the peoples of those ages had the historic sense, and, specifically,
that the Biblical narratives they touch are narratives of actual occurrences."
Hitchcock's Dictionary of Bible Names
Smith's Bible Dictionary
Named from Joshua the son of Nun, who is the principal
character in it. The book may be regarded as consisting of three parts:
|(1) The conquest of Canaan; Joshua 1 - 12
(2) The partition of Canaan; Joshua 13 - 22
(3) Joshuas farewell; Joshua 23 , 24
Nothing is really known as to the authorship of the book. Joshua himself is generally
named as the author by the Jewish writers and the Christian fathers; but no contemporary
assertion or sufficient historical proof of the fact exists, and it cannot be
maintained without qualification. The last verses, ch. ( Joshua 24:29 - 33 ) were
obviously added at a later time. Some events, such as the capture of Hebron, of
Debir, ( Joshua 15:13 - 19 ) and Judges 1:10 - 15 of Leshem, ( Joshua 19:47 )
and Judges 18:7 and the joint occupation of Jerusalem, ( Joshua 15:63 ) and Judges
1:21 probably did not occur till after Joshuas death. (It was written probably
during Joshuas life, or soon after his death (B.C. 1420), and includes his own
records, with revision by some other person not long afterward.)
International Standard Bible Encyclopedia
I. TITLE AND AUTHORSHIP
The name Joshua signifies "Yahweh is deliverance" or "salvation" (see JOSHUA).
The Greek form of the name is Jesus (Iesous, Acts 7:45 ; Hebrews 4:8). In later
Jewish history the name appears to have become popular, and is even found with
a local significance, as the designation of a small town in Southern Palestine
(yeshua'], Nehemiah 11:26). The use of the title by the Jews to denote the Book
of Joshua did not imply a belief that the book was actually written or dictated
by him; or even that the narratives themselves were in substance derived from
him, and owed their authenticity and reliability to his sanction and control.
In the earliest Jewish literature the association of a name with a book was not
intended in any case to indicate authorship. And the Book of Joshua is no exception
to the rule that such early writings, especially when their contents are of a
historical nature, are usually anonymous. The title is intended to describe, not
authorship, but theme; and to represent that the life and deeds of Joshua form
the main subject with which the book is concerned.
With regard to the contents of Joshua, it will be found to consist of two well-marked
divisions, in the first of which (Joshua 1 - 2) are narrated the invasion and
gradual conquest under the command of Joshua of the land on the West of the Jordan;
while the 2nd part describes in detail the allotment of the country to the several
tribes with the boundaries of their territories, and concludes with a brief notice
of the death and burial of Joshua himself.
1. Invasion and Conquest of Western Palestine:
Renewal of the Divine promise to Joshua and exhortation to fearlessness and courage
(Joshua 1:1 - 9); directions to the people to prepare for the passage of the river,
and a reminder to the eastern tribes (Reuben, Gad, and half and Manasseh) of the
condition under which they held their possession beyond Jordan; the renewal by
these tribes of their pledge of loyalty to Moses' successor (Joshua 1:10 - 18).
The sending of the two spies from Shittim and their escape from Jericho through
the stratagem of Rahab.
The passage of Jordan by the people over against Jericho, the priests bearing
the ark, and standing in the dry bed of the river until all the people had crossed
Erection of 12 memorial stones on the other side of Jordan, where the people encamped
after the passage of the river (Joshua 4:1 - 14); the priests with the Ark of
the Covenant ascend in their turn from out of the river-bed, and the waters return
into their wonted course (Joshua 4:15 - 24).
Alarm excited among the kings on the West of Jordan by the news of the successful
crossing of the river (Joshua 5:1); circumcision of the people at Gilgal (Joshua
5:2 - 9); celebration of the Passover at Gilgal in the plains of Jericho (5:10,11);
cessation of the supply of the manna (Joshua 5:12); appearance to Joshua of the
captain of the Lord's host (Joshua 5:13 - 15).
Directions given to Joshua for the siege and taking of Jericho (Joshua 6:1 - 5);
capture of the city, which is destroyed by fire, Rahab and her household alone
being saved (Joshua 6:6 - 25); a curse is pronounced on the man who rebuilds Jericho
The crime and punishment of Achan, who stole for himself part of the spoil of
the captured city (Joshua 7:1 , 16 - 26); incidentally his sin is the cause of
a disastrous defeat before Ai (Joshua 7:2-12).
The taking of Ai by a stratagem, destruction of the city, and death of its king
(Joshua 8:1 - 29); erection of an altar on Mt. Ebal, and reading of the Law before
the assembled people (Joshua 8:30 - 35).
Gathering of the peoples of Palestine to oppose Joshua (Joshua 9:1 - 2); a covenant
of peace made with the Gibeonites, who represent themselves as strangers from
a far country (Joshua 9:3 - 26); they are, however, reduced to a condition of
servitude (Joshua 9:27).
Combination of 5 kings of the Amorites to punish the inhabitants of Gibeon for
their defection, and defeat and rout of the kings by Joshua at Beth-horon (Joshua
10:1 - 14); return of the Israelites to Gilgal (Joshua 10:15); capture and death
by hanging of the 5 kings at Makkedah (Joshua 10:16 - 27); taking and destruction
of Makkedah (Joshua 10:28), Libnah (Joshua 10:29 , 30), Lachish (Joshua 10:31
, 32), Gezer (Joshua 10:33), Eglon (Joshua 10:34 , 35), Hebron (Joshua 10:36 ,
37), Debir (Joshua 10:38 , 39), and summarily all the land, defined as from Kadesh-barnea
unto Gaza, and as far North as Gibeon (Joshua 10:40 - 42); return to Gilgal (Joshua
Defeat of Jabin, king of Hazor, and allied kings at the waters of Merom (Joshua
11:1 - 9); destruction of Hazor (Joshua 11:10 - 15); reiterated summary of Joshua's
conquests (Joshua 11:16 - 23).
Final summary of the Israelite conquests in Canaan, of Sihon and Og on the East
of the Jordan under the leadership of Moses (Joshua 12:1 - 6); of 31 kings and
their cities on the West of the river under Joshua (Joshua 12:7 - 24).
2. Allotment of the Country to the Tribes of Israel:
Command to Joshua to allot the land on the West of the Jordan, even that which
was still unsubdued, to the nine and a half tribes (Joshua 13:1 - 7); recapitulation
of the inheritance given by Moses on the East of the river (Joshua 13:8 - 13,32);
the border of Reuben (Joshua 13:15 - 23), of Gad (Joshua 13:24 - 28), of the half-tribe
of Manasseh (Joshua 13:29-31); the tribe of Levi alone received no the landed
inheritance (Joshua 13:14 , 33).
Renewed statement of the principle on which the division of the land had been
made (Joshua 14:1 - 5); Hebron given to Caleb for his inheritance (Joshua 14:6
The inheritance of Judah, and the boundaries of his territory (Joshua 15:1 - 20),
including that of Caleb (Joshua 15:13 - 19); enumeration of the cities of Judah
(Joshua 15:21 - 63).
Inheritance of the sons of Joseph (Joshua 16:1 - 4); the border of Ephraim (Joshua
16:5 - 10).
Inheritance of Manasseh and the border of the half-tribe on the West of the Jordan
(Joshua 17:1 - 13); complaint of the sons of Joseph of the insufficiency of their
inheritance, and grant to them by Joshua of an extension of territory (Joshua
17:14 - 18).
The land yet unsubdued divided by lot into 7 portions for the remaining 7 tribes
(Joshua 18:1 - 10); inheritance of the sons of Benjamin and the border of their
territory (Joshua 18:11 - 20); enumeration of their cities (Joshua 18:21 - 28).
Inheritance of Simeon and his border (Joshua 19:1 - 9); of Zebulun and his border
(Joshua 19:10 - 16); of Issachar and his border (Joshua 19:17 - 23); of Asher
and his border (Joshua 19:24 - 31); of Naphtali and his border (Joshua 19:32 -
39); and of Dan and his border (Joshua 19:40 - 48); inheritance of Joshua (Joshua
19:49 , 50); concluding statement (19:51).
Cities of Refuge appointed, three on each side of the Jordan.
48 cities with their suburbs given to the Levites out of the territories of the
several tribes (Joshua 21:1 - 41); the people had rest in the land, their enemies
being subdued, according to the Divine promise (Joshua 21:43 - 45).
Dismissal of the eastern tribes to their inheritance, their duty to their brethren
having been fulfilled (Joshua 22:1 - 9); the erection by them of a great altar
by the side of the Jordan aroused the suspicion of the western tribes, who feared
that they intended to separate themselves from the common cause (Joshua 22:10
- 20); their reply that the altar is to serve the purpose of a witness between
themselves and their brethren (Joshua 22:21 - 34).
Joshua's address of encouragement and warning to the people.
Second address of Joshua, recalling to the people their history, and the Divine
interventions on their behalf (Joshua 24:1 - 23); the people's pledge of loyalty
to the Lord, and formal covenant in Shechem (Joshua 24:24 , 25); the book of the
law of God is committed to writing, and a stone is erected as a permanent memorial
(Joshua 24:26 - 28); death and burial of Joshua (Joshua 24:29 - 31); burial in
Shechem of the bones of Joseph, brought from Egypt (Joshua 24:32); death and burial
of Eleazar, son of Aaron (Joshua 24:33).
III. HISTORICAL CHARACTER AND CHRONOLOGY
1. The Book of Joshua as History:
As a historical narrative, therefore, detailing the steps taken to secure the
conquest and possession of Canaan, Joshua is incomplete and is marked by many
omissions, and in some instances at least includes phrases or expressions which
seem to imply the existence of parallel or even divergent accounts of the same
event, e.g. in the passage of the Jordan and the erection of memorial stones (Joshua
3; 4), the summary of the conquests of Joshua (Joshua 10:40 - 43 ; 11:16 - 23),
or the references to Moses' victories over the Amorite kings on the East of the
This last fact suggests, what is in itself sufficiently probable, that the writer
or compiler of the book made use of previously existing records or narratives,
not necessarily in every instance written, but probably also oral and traditional,
upon which he relied and out of which by means of excerpts with modifications
and omissions, the resultant history was composed. The incomplete and defective
character of the book therefore, considered merely as a history of the conquest
of Western Palestine and its allotment among the new settlers, would seem to indicate
that the "sources" available for the writer's use were fragmentary also in their
nature, and did not present a complete view either of the life of Joshua or of
the experiences of Israel while under his direction.
Within the limits of the book itself, moreover, notifications of chronological
sequence, or of the length of time occupied in the various campaigns, are almost
entirely wanting. Almost the only references to date or period are the statements
that Joshua himself was 110 years old at the time of his death (Joshua 24:29),
and that his wars lasted "a long time" (Joshua 11:18; compare 23:1). Caleb also,
the son of Jephunneh, companion of Joshua in the mission of the spies from Kadesh-barnea,
describes himself as 85 years old, when he receives Hebron as his inheritance
(Joshua 14:10; compare 15:13); the inference would be, assuming 40 years for the
wanderings in the desert, that 5 years had then elapsed since the passage of the
Jordan "on the tenth day of the first month" (Joshua 4:19). No indication, however,
is given of the chronological relation of this event to the rest of the history;
and 5 years would be too short a period for the conquest of Palestine, if it is
to be understood that the whole was carried out in consecutive campaigns under
the immediate command of Joshua himself. On the other hand, "very much land" remained
still unsubdued at his death (Joshua 13:1). Christian tradition seems to have
assumed that Joshua was about the same age as Caleb, although no definite statement
to that effect is made in the book itself; and that, therefore, a quarter of a
century, more or less, elapsed between the settlement of the latter at Hebron
and Joshua's death (Joshua 14:10 ; 24:29). The entire period from the crossing
of the Jordan would then be reckoned at from 28 to 30 years.
IV. SOURCES OF THE WRITTEN NARRATIVE
The attempt to define the "sources" of Joshua as it now exists, and to disentangle
them one from another, presents considerably more difficulty than is to be encountered
for the most part in the Pentateuch. The distinguishing criteria upon which scholars
rely and which have led serious students of the book to conclude that there may
be traced here also the use of the same "documents" or "documentary sources" as
are to be found in the Pentateuch, are essentially the same. Existing and traditional
accounts, however, have been used apparently with greater freedom, and the writer
has allowed himself a fuller liberty of adaptation and combination, while the
personal element has been permitted wider scope in molding the resultant form
which the composition should take. For the most part, therefore, the broad line
of distinction between the various "sources" which have been utilized may easily
be discerned on the ground of their characteristic traits, in style, vocabulary
or general conception; in regard to detail, however, the precise point at which
one "source" has been abandoned for another, or the writer himself has supplied
deficiencies and bridged over gaps, there is frequent uncertainty, and the evidence
available is insufficient to justify an absolute conclusion. The fusion of material
has been more complete than in the 5 books of the law, perhaps because the latter
were hedged about with a more reverential regard for the letter, and at an earlier
period attained the standing of canonicity.
A detailed analysis of the sources as they have been distinguished and related
to one another by scholars is here unnecessary. A complete discussion of the subject
will be found in Dr. Driver's LOT6, 105, in other Introductions, or in the Commentaries
on Joshua. Not seldom in the ultimate detail the distinctions are precarious,
and there are differences of opinion among scholars themselves as to the precise
limit or limits of the use made of any given source, or at what point the dividing
line should be drawn. It is only in a broad and general sense that in Joshua especially
the literary theory of the use of "documents," as generally understood and as
interpreted in the case of the Pentateuch, can be shown to be well founded. In
itself, however, such a theory is eminently reasonable, and is both in harmony
with the general usage and methods of ancient composition, and affords ground
for additional confidence in the good faith and reliability of the narrative as
V. RELATION TO THE BOOK OF JUDGES
1. Parallel Narratives:
A comparison moreover of the history recorded in Joshua with the brief parallel
account in Judges furnishes ground for believing that a detailed or chronological
narrative was not contemplated by the writer or writers themselves. The introductory
verses of Judges (Judges1:1 - 2:5) are in part a summary of incidents recorded
in Joshua, and in part supply new details or present a different view of the whole.
The original notices that are added relate almost entirely to the invasion and
conquest of Southern Palestine by the united or allied tribes of Judah and Simeon
and the destruction of Bethel by the "house of Joseph." The action of the remaining
tribes is narrated in a few words, the brief record closing in each case with
reference to the condition of servitude to which the original inhabitants of the
land were reduced. And the general scheme of the invasion as there represented
is apparently that of a series of disconnected raids or campaigns undertaken by
the several tribes independently, each having for its object the subjection of
the territory assigned to the individual tribe. A general and comprehensive plan
of conquest under the supreme leadership of Joshua appears to be entirely wanting.
In detail, however, the only real inconsistency between the two narratives would
appear to be that in Judges (Joshua 1:21) the failure to expel the Jebusites from
Jerusalem is laid to the account of the Benjamites, while in Joshua 15:63 it is
charged against the children of Judah. The difficulties in the way of the formation
of a clear conception of the incidents attending the capture of Jerusalem are
perhaps insuperable upon any hypothesis; and the variation of the tribal name
in the two texts may be no more than a copyist's error.
2. Omissions in the History:
A perhaps more striking omission in both narratives is the absence of any reference
to the conquest of Central Palestine. The narrative of the overthrow of Bethel
and Ai (Joshua 6:1 - 8:29) is followed immediately by the record of the building
of an altar on Mt. Ebal and the recitation of the Law before the people of Israel
assembled in front of Mts. Ebal and Gerizim (Joshua 8:30). Joshua then turns aside
to defeat at Beth-horon the combination of the Amorite kings, and completes the
conquest of the southern country as far south as Kadesh-barnea (Joshua 10:41).
Immediately thereafter he is engaged in overthrowing a confederacy in the far
north (Joshua 11:1 - 15), a work which clearly could not have been undertaken
or successfully accomplished, unless the central region had been already subdued;
but of its reduction no account is given. It has been supposed that the silence
of the narrator is an indication that at the period of the invasion this district
was in the occupation of tribes friendly or even related to the Israelite clans;
and in support of the conjecture reference has been made to the mention of Israel
on the stele of Merenptah, the Egyptian ruler in whose reign, according to the
most probable view, the exodus took place. In this record the nation or a part
thereof is regarded as already settled in Palestine at a date earlier by half
a century than their appearance under Moses and Joshua on the borders of the Promised
Land. The explanation is possible, but perhaps hardly probable. The defects of
the historical record are irremediable at this distance of time, and it must be
acknowledged that with the available material no complete and consistent narrative
of the events of the Israelite conquest of Palestine can be constructed.
VI. PLACE OF JOSHUA IN THE HEBREW CANON
In the Hebrew Canon Joshua is the first in order of the prophetical books, and
the first of the group of 4, namely, Joshua, Judges, Samuel, Kings, which form
the "Earlier Prophets" (nebhi'im ri'shonim). These books, the contents of which
are history, not prophecy in the ordinary sense of the term, were assigned by
the Jews to the 2nd division of their sacred Canon, and found a place by the side
of the great writings of the "Later Prophets" (nebhi'im 'acharonim). This position
was given to them in part perhaps because they were believed to have been written
or composed by prophets, but mainly because Jewish history was regarded as in
purpose and intent "prophetic," being directed and presided over by Yahweh Himself,
and conveying direct spiritual instruction and example. The Canon of the Law,
moreover, was already closed; and however patent and striking might be the resemblance
of Joshua in style and method of composition to the books of the Pentateuch, it
was impossible to admit it therein, or to give a place within the Torah, a group
of writings which were regarded as of Mosaic authorship, to a narrative of events
which occurred after Moses' death. Later criticism reviewed and reversed the verdict
as to the true character of the book. In every Canon except the Hebrew, its historical
nature was recognized, and the work was classified accordingly. Modern criticism
has gone further, and, with increasing consciousness of its close literary relationship
to the books of the Law, has united it with them in a Hexateuch, or even under
the more comprehensive title of Octateuch combines together the books of Judges
and Ruth with the preceding six on the ground of similarity of origin and style.
VII. GREEK AND OTHER ANCIENT VERSIONS
1. The Greek:
In the ancient versions of Joshua there is not much that is of interest. The Greek
translation bears witness to a Hebrew original differing little from the Massoretic
Text. In their renderings, however, and general treatment of the Hebrew text,
the translators seem to have felt themselves at liberty to take up a position
of greater independence and freedom than in dealing with the 5 books of the Law.
Probably also the rendering of Joshua into Greek is not to be ascribed to the
same authors as the translation of the Pentateuch. While faithful to the Hebrew,
it is less constantly and exactly literal, and contains many slight variations,
the most important of which are found in the last 6 chapters.
The Septuagint transposes Joshua 19:47 , 48, and, omitting the first clause of
19:47, refers the whole to the sons of Judah, without mention of Dan; it further
adds Joshua 19:47a , 48a on the relation between the Amorites and Ephraim, and
the Amorites and the Danites respectively. With Joshua 19:47a compare 16:10 and
Judges 1:29, and with Joshua 19:48a compare Joshua 19:47 (Hebrew) and Judges 1:34.
Joshua 20:4 - 6 inclusive are omitted in B, except a clause from Joshua 20:6;
A, however, inserts them in full. Compare Driver, LOT6, 112, who, on the ground
of their Deuteronomic tone, regards it as probable that the verses are an addition
to the Priestly Code (P), and therefore did not form part of the original text
as used by the Greek translators.
Joshua 21:36 , 37, which give the names of the Levitical cities in Judah, are
omitted in the Hebrew printed text although found in many Hebrew manuscripts.
Four verses also are added after Joshua 21:42, the first three of which repeat
Joshua 19:50, and the last is a reminiscence of Joshua 5:3.
Joshua 24:29 f which narrate the death and burial of Joshua are placed in the
Greek text after Joshua 24:31; and a verse is inserted after 24:30 recording that
the stone knives used for the purposes of the circumcision (Joshua 5:2) were buried
with Joshua in his tomb (compare 21:42). After 24:33 also two new verses appear,
apparently a miscellany from Judges 2:6 , 11 - 15 ; 3:7 , 12 , 14 , with a statement
of the death and burial of Phinehas, son and successor of Eleazar, of the idolatrous
worship by the children of Israel of Astarte and Ashtaroth, and the oppression
under Eglon, king of Moab.
2. Other Ancient Versions:
The other VSS, with the exception of Jerome's translation from the Hebrew, are
secondary, derived mediately through the Greek. The Old Latin is contained in
a manuscript at Lyons, Cod. Lugdunensis, which is referred to the 6th century.
Of the Coptic version only small portions are extant; they have been published
by G. Maspero, Memoires de la mission archeologique frantsaise, tom. VI, fasc.
1, le Caire, 1892, and elsewhere. A Sam translation also is known, for parts of
which at least an early origin and an independent derivation from the Hebrew have
been claimed. The ancient character of the version, however, is contested, and
it has been shown that the arguments on which reliance was placed are insufficient
to justify the conclusions drawn. The translation appears to be in reality of
quite recent date, and to have been made originally from the Arabic, perhaps in
part compared with and corrected by the Massoretic Text. The subject was fully
and conclusively discussed by Dr. Yehuda of Berlin, at the Oriental Congress in
the summer of 1908, and in a separate pamphlet subsequently published. It was
even stated that the author of the version was still living, and his name was
given. Dr. Gaster, the original discoverer of the Sam MS, in various articles
and letters maintains his contention that the translation is really antique, and
therefore of great value, but he has failed to convince scholars. (See M. Gaster
in JRAS (1908), 795, 1148; E. N. Adler, ib, 1143. The text of the manuscript was
published by Dr. Caster in ZDMG (1908), 209, and a specimen chapter with English
rendering and notes in PSBA, XXXI (1909), 115, 149.)
VIII. RELIGIOUS PURPOSE AND TEACHING
As a whole, then, Joshua is dominated by the same religious and hortatory purpose
as the earlier writings of the Pentateuch; and in this respect as well as in authorship
and structure the classification which assigns to it a place by the side of the
5 books of Moses and gives to the whole the title of Hexateuch is not unjustified.
The author or authors had in view not merely the narration of incident, nor the
record of events in the past history of their people of which they judged it desirable
that a correct account should be preserved, but they endeavored in all to subserve
a practical and religious aim. The history is not for its own sake, or for the
sake of the literal facts which it enshrines, but for the sake of the moral and
spiritual lessons which may be elucidated therein, and enforced from its teaching.
The Divine leading in history is the first thought with the writer. And the record
of Israel's past presents itself as of interest to him, not because it is a record
of events that actually happened, but because he sees in it the ever-present guidance
and overruling determination of God, and would draw from it instruction and warning
for the men of his own time and for those that come after him. Not the history
itself, but the meaning and interpretation of the history are of value. Its importance
lies in the illustrations it affords of the controlling working of a Divine Ruler
who is faithful to His promises, loving righteousness and hating iniquity, and
swaying the destinies of men in truth. Thus the selection of materials, and the
form and arrangement of the book are determined by a definite aim: to set forth
and enforce moral lessons, and to exhibit Israel's past as the working out of
a Divine purpose which has chosen the nation to be the recipient of the Divine
favor, and the instrument for the carrying forward of His purposes upon earth.
A Complete bibliography of the literature up to date will be found in the dictionaries,
under the word "Joshua," DB2, 1893, HDB, II, 1899, EB, II, 1901; compare W. H.
Bennett, "The Book of Josh," in SBOT, Leipzig, 1895; W.G. Blaikie, "Joshua," in
Expositor's Bible, 1893; A. Dillmann, Nu, De u. Josua2, Leipzig, 1886; H. Holzinger,
"Das Buch Josua," in Kurzer Hand-Comm. zum A T, Tubingen, 1901; C. Steuernagel,
"Josua," in Nowack's Handcommentar zum Altes Testament, 1899; S. Oettli, "Deuteronomy,
Josua u. Richter," in Kurzgef. Komm, Munchen, 1893; W.J. Deane, Joshua, His Life
and Times, in "Men of the Bible Series," London.
A. S. Geden
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