Joshua - definition of Joshua by The Free Dictionary Joshua - definition of Joshua by The Free Dictionary Related to Joshua: Book of Joshua Josh·u·a 1 (jŏsh′o͞o-ə) In the Bible, a Hebrew leader who succeeded Moses as leader of Israel. [Late Latin Ioshua, from Hebrew yəhôšûa', Yahweh (is) salvation; see hwy in the Appendix of Semitic roots.] Josh·u·a 2 1. (Bible) Moses' successor, who led the Israelites in the conquest of Canaan 2. (Bible) the book recounting his deeds Douay spelling: Josue 1. the successor of Moses as leader of the Israelites. Deut. 31:14, 23; 34:9. 2. a book of the Bible bearing his name. ThesaurusAntonymsRelated WordsSynonymsLegend: Noun 1.

Joshua - (Old Testament) Moses' successor who led the Israelites into the Promised Land; best remembered for his destruction of Jericho Old Testament - the collection of books comprising the sacred scripture of the Hebrews and recording their history as the chosen people; the first half of the Christian Bible 2. Joshua - a book in the Old Testament describing how Joshua led the Israelites into Canaan (the Promised Land) after the death of Moses Old Testament - the collection of books comprising the sacred scripture of the Hebrews and recording their history as the chosen people; the first half of the Christian Bible Nebiim , Prophets - the second of three divisions of the Hebrew Scriptures Translations Joshua [ˈdʒɒʃʊə] n → Giosuè m Want to thank TFD for its existence? Tell a friend about us , add a link to this page, or visit the webmaster's page for free fun content . Link to this page: Gibeonite References in classic literature ?

And therefore shall not MOSES, though of God Highly belov'd, being but the Minister Of Law, his people into CANAAN lead; But JOSHUA whom the Gentiles JESUS call, His Name and Office bearing, who shall quell The adversarie Serpent, and bring back Through the worlds wilderness long wanderd man Safe to eternal Paradise of rest. View in context Joshua Rann gave a long cough, as if he were clearing his throat in order to come to a new understanding with himself; Chad Cranage lifted up his leather skull-cap and scratched his head; and Wiry Ben wondered how Seth had the pluck to think of courting her. View in context Over these mysterious figures was written, in large letters, “The Templeton Coffee-house, and Traveller’s Hotel,” and beneath them, “By Habakkuk Foote and Joshua Knapp.

It was a very pretty fight, Betty, that the Israelites had on that day with the Amalekites, It seams that they fout on a plain, for Moses is mentioned as having gone on the heights to overlook the battle, and wrestle in prayer; and if I should judge, with my little larning, the Israelites depended mainly on their horse, for it was written ‘that Joshua cut up the enemy with the edge of the sword; from which I infer, not only that they were horse, but well diseiplyned troops. Bible Story: How Moses Made Joshua the Leader of the Israelites How Moses Made Joshua the Leader of the Israelites When the Israelites had wondered in the desert for 40 years, God told Moses to count the fighting men again. Moses counted them and found that there were over 600,000 fighting men, but only two of them were over 60 years old, Joshua and Caleb, the two spies who 31 years before had said that the could take the land of Canaan then with God's help. The others had died in the desert because they did not trust God to help them.

God told Moses, "Climb this mountain, and look at the land where I am leading the people. After you have seen it, you too must die, because you sinned against me in the desert." And Moses said, "Please appoint a leader for this people to take my place." And God told him, "Take Joshua, lay your hands on him, and then present him to Eleazar the high priest in front of all the people." So Moses did as God said, and Joshua was chosen to lead the people when Moses died. Then the people from the tribes of Reuben came to Moses and said, "This land on this side of the river is good for raising animals, and we have lots of animals let us have our land on this side of the river. "And Moses said, "Do you want to stay here while your brothers cross the river to fight? You will discourage the rest of the people from taking the land God has given them." Then they said, "We will build places for our animals, wives, and children to stay here and then we will cross the river ready to fight with our brothers.

We will not come home until they have taken their land." Moses agreed to this, but told them, "Make sure you go to help the rest of the people fight their enemies." So the tribes of Reuben and Gad and half of the people from the tribe of Manasseh settled in that land on the east side of the Jordan River. Then Moses gathered all the people together and told them once again all the laws that God had commanded them to obey. His speech is written down in the book called Deuteronomy, which means "second law" He also told the people, "God will raise up another prophet for you, like me, from among yourselves. Listen to him!" he was talking about Jesus, who would lead the people out of slavery to sin. Then Moses blessed the people and climbed mount Nebo, up to the peak called Pisgah. There from the top of the mountain, God showed him all the land on the other side of the river. Then Moses died, and God buried him in the valley, but no one knew where his grave was. For thirty days the Israelite people mourned after the death of Moses. Then God told Joshua, "Moses is dead; get the people ready to cross the Jordan River.

Be strong, for I am with you." Then Joshua sent two men to cross the river and spy out the city of Jericho. At the city of Jericho, they went inside the city walls and stopped at the house of a woman named Rahab. Then the King was told, "Some Israelite men have come here to spy out the land." He sent his men to Rahab's house to capture the spies, but she said, "They left before dark, just before the city gates were to be closed. "Now she had taken the men up to the flat roof of her house and hidden them under stalks of flax. So the king's men had the city gates opened and went toward the Jordan River looking for them. Then Rahab went up to the men on the roof. She told them, "I know that God has given you this land. We are all afraid of you, since we have heard about how you crossed the Red Sea and how you destroyed the Amorites on the other side of the river. Since I have been kind to you, promise me this: that you will save the life of my father and my mother and all their family when you capture this city.

The men said, "If you don't tell anyone what we have been doing, we will keep you alive." Now Rahab's house was built on the city wall so she let them down by a rope out her window over the wall. They told her, "Tie this red cord out your window and gather your family here in your house. We will let you live when we take the city, but if anyone goes outside during the fighting he will be killed." So she agreed and sent them away and then tied the red cord in her window. The spies went to the hills and hid until the kings men had returned to the city of Jericho. Then they came down and crossed the river and went to Joshua. They told him, "God has given us the whole land. All the people there are afraid of us." hosted at The Death of Moses I Stories of Moses I Animated Children's Bible Stories - YouTube The Death of Moses I Stories of Moses I Animated Children's Bible Stories Want to watch this again later? Sign in to add this video to a playlist. Need to report the video? Sign in to report inappropriate content. The interactive transcript could not be loaded. Loading... Rating is available when the video has been rented.

This feature is not available right now. Please try again later. Published on Jun 19, 2014 The Death of Moses is an animated children's Bible story that tells how the prophet Moses passed away and Joshua succeeded him as leader of the Israelites. Old Holy tells kids animated Holy Tales from The Bible. The Holy Tales: Bible Stories is the channel that can teach your children about all Christian Bible stories through animations, songs, nursery rhymes in a fun joyful learning process. As a parent, you can trust our animated characters to keep your kids entertained and educated about Christianity. Discover timeless religious stories such as: The Garden of Eden, The Life of Jesus Christ, The Creation, Adam & Eve, The Old Testament, The Book of Genesis, Stories of Solomon, Stories about the Israelites, Stories of David, The Book of Samuel, Stories of Joseph, Stories of Jacob, Stories of Moses, The Book of Exodus as well as Christmas bedtime stories, singalongs, nursery rhymes by The Hippy Hoppy Show. We hope you enjoy our world of children's animated Bible stories. Learn more about us at: .

We upload a new video every Friday but don't forget to subscribe to stay up to date with our latest videos and special video previews. Participate in the Holy Tales community by commenting on our videos and sharing. Join hands with our parents and children to acknowledge the wonders of Bible stories. Watching The Holy Tales: Bible will turn parents and children into Happy Kids. Parents subscribe, kids love! Check for new video uploads every Friday and Saturday. Like our page on Facebook to keep up with the latest news from Holy Tales: Visit our website: Joshua (3) Definition and Meaning - Bible Dictionary (b) yehoshua`, "Yahweh is deliverance" or "opulence"; compare JESHUA; Iesous: (1) Joshua the son of Nun; the name has the Hebrew form (a) above in Deuteronomy 3:21 ; Judges 2:7 ; elsewhere the form (b), except in Nehemiah 8:17 , where it is of the form yeshua` (See JESHUA); compare also Numbers 13:8,16 ; Deuteronomy 32:44 . See following article.

(2) In 1 Samuel 6:14,18 (form (b)), the Bethshemite in whose field stood the kine that brought the ark from the Philistines. (3) In 2 Kings 23:8 (form (b)), governor of Jerusalem in the time of Josiah. (4) The high priest at Jerusalem after the return. See separate article. S. F. Hunter (11) Final Address and Death III. SOURCES OF HISTORY IV. CHARACTER AND WORK OF JOSHUA I. Form and Significance of Name.

The name Joshua, a contracted form of Jehoshua (yehoshua`), which also appears in the form Jeshua (yeshua`, Nehemiah 8:17 ), signifies "Yahweh is deliverance" or "salvation," and is formed on the analogy of many Israelite names, as Jehoiakim (yehoyaqim), "Yahweh exalteth," Jehohanan (yehochanan), "Yahweh is gracious," Elishua or Elisha ('elishua`, elisha`), "God is deliverance," Elizur ('elitsur), "God is a rock," etc. In the narrative of the mission of the spies in Numbers 13 , the name is given as Hoshea (hoshea`, 13:8,16; compare Deuteronomy 32:44 ), which is changed by Moses to Joshua ( Numbers 13:16 ). In the passage in Deuteronomy, however, the earlier form of the name is regarded by Dr. Driver (Commentary in the place cited.) as an erroneous reading.

The Greek form of the name is Jesus (Iesous, Acts 7:45 ; Hebrews 4:8 , the Revised Version (British and American) "Joshua," but the King James Version "Jesus" in both passages), and this form appears even in the passages cited above from Nehemiah and Deuteronomy. In Numbers 13:8,16 , however, Septuagint has Hause. The name occurs in later Jewish history, e.g. as that of the owner of the field in which the ark rested after its return from the land of the Philistines ( 1 Samuel 6:14,18 ), and appears to have become especially frequent after the exile ( Ezra 2:40 ; Zechariah 3:1 ab, etc.). It is also found (Jeshua) with a local signification as the name of one of the "villages" in Southern Judea, where the repatriated Jews dwelt after their return from Babylon ( Nehemiah 11:26 ). II. History of the Life of Joshua.

The narrative of the life of Joshua, the son of Nun, is naturally divided into two parts, in which he held entirely different positions with regard to the people of Israel, and discharged different duties. In the earlier period he is the servant and minister of Moses, loyal to his leader, and one of his most trusted and valiant captains. After the death of Moses he himself succeeds to the leadership of the Israelite host, and conducts them to a settlement in the Promised Land. The service of the earlier years of his life is a preparation and equipment for the office and responsibility that devolved upon him in the later period. 1. First Appearance: The first appearance of Joshua in the history is at Rephidim, on the way from the wilderness of Sin to Horeb. Neither the exact site of Rephidim nor the meaning of the name can be determined; the Israelites, however, apparently came to Rephidim before they approached the rich oasis of Feiran, for at the former place "there was no water for the people to drink" ( Exodus 17:1 ).

The fact that the host encamped there seems to assume the existence of wells; either, therefore, these were found to be dry, or they failed before the wants of the great host were satisfied. The Amalekites, wandering desert tribes, claimed the ownership of the wells, and, resenting the Israelite intrusion, swooped down upon them to drive them away and to enrich themselves with the spoil of their possessions. Under the command of Joshua, the Israelites won a complete victory in a battle that seems to have been prolonged until sunset; the fortunes of the battle varying with the uplifting or falling of Moses' hands, which were accordingly supported by Aaron and Hur throughout the day ( Exodus 17:11 ). A curse and sentence of extermination pronounced against Amalek were formally written down and communicated to Joshua, apparently that, as the future leader of Israel, he might have it in charge to provide for their fulfillment. It is evident also that at this period Joshua was no young and untried warrior.

Although no indication of his previous history is given, his name is introduced into the narrative as of a man well known, who is sufficiently in the confidence of Moses to be given the chief command in the first conflict in which the Israelites had been engaged since leaving Egypt. The result justified the choice. And if, during the march, he had held the position of military commander and organizer under Moses, as the narrative seems to imply, to him was due in the first instance the remarkable change, by which within the brief space of a month the undisciplined crowd of serfs who had fled from Egypt became a force sufficiently resolute and compact to repel the onset of the Amalekite hordes. 2. The Minister of Moses: In all the arrangements for the erection and service of the tabernacle, Joshua the warrior naturally has no place. He is briefly named ( Exodus 24:13 ) as the minister of Moses, accompanying him apparently to the foot of the mount of God, but remaining behind with the elders and Aaron and Hur, when Moses commenced the ascent.

A similar brief mention is in Exodus 32:17 , where he has rejoined Moses on the return of the latter from the mount with the two tables of the testimony, and is unaware of the outbreak of the people and their idolatrous worship of the molten calf in the camp; compare 33:11, where again he is found in the closest attendance upon his leader and chief. No further reference is made to Joshua during the stay of the Israelites at Sinai, or their subsequent journeyings, until they found themselves at Kadesh-barnea on the southern border of the Promised Land ( Numbers 13 ). His name is once mentioned, however, in an earlier chapter of the same book ( Numbers 11:28 ), when the tidings are brought to Moses that two men in the camp of Israel, Eldad and Medad, had been inspired to prophesy. There he is described in harmony with the previous statements of his position, as Moses' minister from his youth.

Jealous of his leader's prerogative and honor, he would have the irregular prophesying stopped, but is himself checked by Moses, who rejoices that the, spirit of God should rest thus upon any of the Lord's people. 3. One of the Spies: Of the 12 men, one from each tribe, sent forward by Moses from Kadesh to ascertain the character of the people and land before him, two only, Hoshea the Ephraimite, whose name is significantly changed to Joshua ( Numbers 13:8,16 ), and Caleb the Judahite, bring back a report encouraging the Israelites to proceed. The account of the mission of the spies is repeated substantially in Deuteronomy 1:22-46 . There, however, the suggestion that spies should be commissioned to examine and report upon the land comes in the first instance from the people themselves. In the record of Numbers they are chosen and sent by Moses under Divine direction (13:1 f). The two representations are not incompatible, still less contradictory.

The former describes in an altogether natural manner the human initiative, probable enough in the circumstances in which the Israelites found themselves; the latter is the Divine control and direction, behind and above the affairs of men. The instructions given to the spies (13:17) evidently contemplated a hasty survey of the entire region of the Negeb or southern borderland of Palestine up to and including the hill country of Judea; the time allowed, 40 days (13:25), was too brief to accomplish more, hardly long enough for this purpose alone. They were, moreover, not only to ascertain the character of the towns and their inhabitants, the quality and products of the soil, but to bring back with them specimens of the fruits (13:20). An indication of the season of the year is given in the added clause that "the time was the time of first-ripe grapes." The usual months of the vintage are September and October (compare Leviticus 23:39 ); in the warm and sheltered valleys, however, in the neighborhood of Hebron, grapes may sometimes be gathered in August or even as early as July.

The valley from which the fruits, grapes, figs and pomegranates were brought was known as the valley of Eshcol, or the "cluster" ( Numbers 13:23 ; 32:9 ; Deuteronomy 1:24 ). No hesitating or doubtful account is given by all the spies of the fertility and attractiveness of the country; but in view of the strength of its cities and inhabitants only Joshua and Caleb are confident of the ability of the Israelites to take possession of it. Their reports and exhortations, however, are overborne by the timidity and dissuasion of the others, who so entirely alarm the people that they refuse to essay the conquest of the land, desiring to return into Egypt ( Numbers 14:3 ), and attempt to stone Joshua and Caleb ( Numbers 14:10 ). These two alone, therefore, were exempted from the sentence of exclusion from the Promised Land ( Numbers 14:24,30,38 ; 26:65 ; 32:12 ; Deuteronomy 1:25 ).

The remainder of the spies perished at once by a special visitation ( Numbers 14:36 ); and the people were condemned to a 40-year exile in the wilderness, a year for each day that the spies had been in Palestine, until all the men of that generation "from twenty years old and upward" were dead ( Numbers 14:29 ; 26:64 ; 32:11 ). An abortive attempt was made to invade the land in defiance of the prohibition of Yahweh, and ended in failure and disastrous defeat ( Numbers 32:40 ; De 1:41; compare 21:1-3). Upon the events of the next 38 or 40 years in the life of Israel an almost unbroken silence falls. The wanderers in the wilderness have no history. Some few events, however, that are recorded without note of time, the rebellion of Korah, Dathan and Abiram, and the breaking out of the plague because of the people's murmuring, and probably others ( Numbers 15:32-36 ; 16 ), appear to belong to this period.

In none of them does Joshua take an active part, nor is his name mentioned in connection with the campaigns against Sihon and Og on the East of the Jordan. When the census of the people is taken in the plains of Moab opposite Jericho, Joshua and Caleb with Moses himself are found to be the only survivors of the host that 40 years previously came out of Egypt ( Numbers 26:63 ). As the time of the death of the great leader and lawgiver drew near, he was commissioned formally to appoint Joshua as his successor and to hand over to him and to Eleazar the priest the duty of finally apportioning the conquered territory among the several tribes ( Numbers 27:18 ; 32:28 ; 34:17 ; compare Deuteronomy 1:38 ; 3:28 ; 31:3,7,23 ; 34:9 ). Some of these passages anticipate the direct Divine commission and encouragement recorded in Jos (1:1,5) and given to him after the death of Moses. 4.

The Head of the People: The history of Joshua in his new capacity as supreme head and leader of the people in several instances recapitulates as it were the history of his greater forerunner. It was not Head unnatural that it should be so; and the similarity of recorded events affords no real ground for doubt with regard to the reliability of the tradition concerned. The position in which Israel now found itself on the East of the Jordan was in some respects not unlike that which confronted Moses at Kadesh-barnea or before the crossing of the Red Sea. Joshua, however, was faced with a problem much less difficult, and in the war-tried and disciplined host at his command he possessed an instrument immensely more suitable and powerful for carrying out his purpose. (1) His First Act--Sending of the Spies. His first act was to send spies from Shittim to ascertain the character of the country immediately opposite on the West of the Jordan, and especially the position and strength of Jericho, the frontier and fortified city which first stands in the way of an invader from the East who proposes to cross the river by the fords near its mouth ( Joshua 2:2 ).

In Jericho the spies owed their lives to the quick inventiveness of Rahab (compare Hebrews 11:31 ), who concealed them on the roof of her house from the emissaries of the king; and returning to Joshua, they reported the prospects of an easy victory and conquest ( Joshua 2:23 ). There were doubtless special reasons which induced Joshua to essay the crossing of the Jordan at the lower fords opposite Jericho. Higher up the river a probably easier crossing-place led directly into Central Palestine, a district in which apparently his advance would not have been obstructed by fortified cities such as confronted him farther south; which therefore would seem to offer the advantages of an open and ready entrance into the heart of the country. His decision was probably influenced by a desire to possess himself of a fortified base at Jericho and in the neighboring cities. The favorable report of the spies also proved that there would be no great difficulty in carrying out this plan. (2) Crossing of the Jordan. The actual crossing of the river is narrated in Joshua 3; 4.

The city of Jericho was built in a plain from 12 to 14 miles wide formed by the recession of the hills that border the valley of the Jordan from the Sea of Galilee to the Dead Sea, and stood at the mouth of the valley of Achor (7:24,26; 15:7). The modern village of Eriha is built at a short distance Southeast of the ancient site, and Gilgal lay half-way to the river. At the latter place the fixed camp was established after the taking of Jericho, and Gilgal formed for some considerable time the base of operations, where the women and children remained in safety while the men were absent on their warlike expeditions. There also the tabernacle was erected, as the symbol and center of national life, and there apparently it remained until the time came for the removal to Shiloh (18:1). Within the plain the stream has excavated a tortuous bed to a depth of 200 ft. below the surface, varying from an eighth of a mile to a mile in breadth.

In ordinary seasons the waters are confined to a small portion of the channel, which is then crossed opposite Jericho by two fords where the depth does not exceed 2 or 3 ft. When the river is low it may be crossed elsewhere. In times of flood, however, the water rises and fills the entire channel from bank to bank, so that the fords become impracticable. It is expressly stated that it was at such a time of flood that the Israelites approached the river, at the "time of harvest," or in the early spring ( Joshua 3:15 ). The priests were directed to carry the ark to the brink of the river, the waters of which, as soon as their feet touched them, would be cut off, and a dry passage afforded. The narrative therefore is not to be understood as though it indicated that a wall of water stood on the right and left of the people as they crossed; the entire breadth of the river bed was exposed by the failure of the waters from above. See JORDAN.

An interesting parallel to the drying up of the Jordan before Joshua is recorded by an Arabic historian of the Middle Ages, who writes to explain a natural but extraordinary occurrence, without any thought of the miraculous or any apparent knowledge of the passage of the Israelites. During the years 1266-67 AD, a Mohammedan sultan named Beybars was engaged in building a bridge over the Jordan near Damieh, a place which some have identified with the city Adam ( Joshua 3:16 ); but the force of the waters repeatedly carried away and destroyed his work. On one night, however, in December of the latter year, the river ceased entirely to flow. The opportunity was seized, and an army of workmen so strengthened the bridge that it resisted the flood which came down upon it the next day, and stood firm. It was found that at some distance up the river, where the valley was narrow, the banks had been undermined by the running water and had fallen in, thus completely damming back the stream.

It seems not improbable that it was by agency of this character that a passage was secured for the Israelites; even as 40 years earlier a "strong east wind" had been employed to drive back the waters of the Red Sea before Moses. At the command of Joshua, under Divine direction, the safe crossing of the Jordan was commemorated by the erection at Gilgal of 12 stones (4:3-9,20), one for each of the tribes of Israel, taken from the bed of the river. In Joshua 4:9 it is stated that 12 stones were set up in the midst of the river. The statement is probably a misunderstanding, and a mere confusion of the tradition. It is not likely that there would be a double commemoration, or an erection of stones in a place where they would never be seen. At Gilgal also the supply of manna ceased, when the natural resources of the country became available (5:12). The date of the passage is given as the 10th day of the 1st month (4:19); and on the 14th day the Passover was kept at Gilgal in the plains of Jericho (5:10).

For the 2nd time, also, at the crisis of the first entrance into the land, Joshua was encouraged for his work by a vision and Divine promise of assistance and direction (5:13-15). (3) Capture of Jericho. The narrative that follows, of the taking of Jericho, illustrates, as would naturally be expected in the case of a city so situated the effeminate and unwarlike character of its inhabitants. There was apparently little or no fighting, while for a whole week Joshua with priests and people paraded before the walls. A brief reference (6:1) seems to indicate that the citizens were quickly driven to take refuge behind their fortifications. Twice seven times the city was compassed, with the ark of the covenant borne in solemn procession, and at the 7th circuit on the 7th day, while the people shouted, the wall of the city fell "in its place" (6:20 margin), and Jericho was taken by assault. Only Rahab and her household were spared.

All the treasure was devoted to the service of the Lord, but the city itself was burnt, and a solemn curse pronounced upon the site and upon the man who should venture to rebuild its walls (6:26). The curse was braved, whether deliberately or not, by a citizen of Bethel in the time of King Ahab; and the disasters foretold fell upon him in the loss of his children ( 1 Kings 16:34 ). Thenceforward Jericho appears to have been continuously inhabited. There was a settlement of the sons of the prophets there in Elisha's day ( 2 Kings 2:5,15 ). The natural fertility of the site won for it the name of the city of palm trees ( Deuteronomy 34:3 ; Judges 1:16 ; 3:13 ). From the plains of Jericho two valleys lead up into the central hill country in directions Northwest and Southwest respectively. These form the two entrances or passes, by which the higher land is approached from the East. Along these lines, therefore, the invasion of the land was planned and carried out.

The main advance under Joshua himself took place by the northernmost of the valleys, while the immediate southern invasion was entrusted to Caleb and the two tribes of Judah and Benjamin, the supreme control remaining always in the hands of Joshua (compare Joshua 14 ; 15 ; Jud 1). This seems on the whole to be the better way of explaining the narratives in general, which in detail present many difficulties. (4) Conquest of Ai and Bethel. At the head of the northern pass stood the city of Luz or Bethel ( Genesis 28:19 ; Joshua 18:13 ; Judges 1:23 ). Ai lay close at hand, and was encountered by the invaders before reaching Bethel; its exact site, however, is undetermined. The two towns were in close alliance (compare Joshua 8:17 ), and the defeat and destruction of the one was quickly followed by the similar fate that overtook the other. Before Ai, the advance guard of the Israelites, a small party detached on the advice of the spies sent forward by Joshua from Jericho, suffered defeat and were driven back in confusion (7:2).

The disaster was due to the failure to obey the command to "devote" the whole spoil of Jericho, and to theft by one of the people of treasure which belonged rightfully to Yahweh (7:11). When the culprit Achan had been discovered and punished, a renewed attempt upon Ai, made with larger forces and more skillful dispositions, was crowned with success. The city was taken by a stratagem and destroyed by fire, its king being hanged outside the city gate (8:28 f). Unlike Jericho, it seems never to have been restored. Bethel also was captured, through the treachery apparently of one of its own citizens, and its inhabitants were put to the sword ( Judges 1:24 ). (5) Reading of the Law on Mt. Ebal. Of further campaigns undertaken by Joshua for the subjugation of Central Palestine no account has been preserved. It is possible, therefore, that the conquest of this part of the country was accomplished without further fighting (see JOSHUA, BOOK OF).

In the list of the cities ( Joshua 12:7-24 ) whose kings were vanquished by Joshua, there are no names of towns that can be certainly identified as situated here; the greater part evidently belong to the north or south. The only record remaining is that of the formal erection of an altar on Mt. Ebal in the presence of all the people and the solemn reading of the law in their hearing (8:30-35). It is expressly noted that all this was done in accordance with the directions of Moses (compare Deuteronomy 11:29 ; 27:2-8,11 ). It would further appear probable that this ceremony really took place at the close of the conquest, when all the land was subdued, and is narrated here by anticipation. (6) The Gibeonites. The immediate effect of the Israelite victories under Joshua was very great. Especially were the Hivite inhabitants of Gibeon struck with fear (9:3) lest the same fate should overtake them that had come upon the peoples of Jericho and Ai.

With Gibeon, 3 other cities were confederate, namely, Chephirah, Beeroth and Kiriath-jearim, or the "city of groves" (9:17). Gibeon, however, was the chief, and acted in the name of the others. It is usually identified with the modern village or township of el-Jib, 7 or 8 miles North by West of Jerusalem; and all four lay clustered around the head of the pass or valley of Aijalon, which led down from the plateau westward to the foothills of the Shephelah, toward the plain and the sea. Gibeon held therefore a position of natural strength and importance, the key to one of the few practicable routes from the west into the highlands of Judea, equally essential to be occupied as a defensive position against the incursions of the dwellers in the plains, and as affording to an army from the east a safe and protected road down from the mountains.

By a stratagem which threw Joshua and the leaders of Israel off their guard, representing themselves as jaded and wayworn travelers from a distance, the Gibeonites succeeded in making a compact with Israel, which assured their own lives and safety. They affirmed that they had heard of the Israelite victories beyond Jordan, and also of the gift to them by Yahweh of the whole land ( Joshua 9:9,24 ). Joshua and the princes were deceived and entered too readily into covenant with them, a covenant and promise that was scrupulously observed when on the 3rd day of traveling the Israelites reached their cities and found them to be close at hand (9:16). While, however, their lives were preserved, the men of Gibeon were reduced to the position of menial servants, "hewers of wood and drawers of water"; and the writer adds, it is thus "unto this day" (9:21,27). See GIBEON.

The treaty of peace with the Gibeonites and the indignation thereby aroused among the neighboring kings, who naturally regarded the independent action of the men of Gibeon as treachery toward themselves, gave rise to one of the most formidable coalitions and one of the most dramatic incidents of the whole war. The king of Jerusalem, Adoni-zedek ("the Lord of righteousness" or "the Lord is righteousness," Joshua 10:1 ; compare Melchizedek, "the king of righteousness," Genesis 14:18 ; in Judges 1:5 the name appears as Adoni-bezek, and so Septuagint reads here), with the 4 kings of Hebron, Jarmuth, Lachish and Eglon ( Joshua 10:3 ), formed a plan to destroy Gibeon in revenge, and the Gibeonites sent hastily for assistance to Joshua, who had returned with his army to Gilgal. The Israelites made a forced march from Gilgal, came upon the allied kings near Gibeon, and attacked and defeated them with great slaughter.

The routed army fled westward "by the way of the ascent to Beth-horon" ( Joshua 10:10 ), and in the pass was overtaken by a violent hailstorm, by which more perished than had fallen beneath the swords of the Israelites ( Joshua 10:11 ). The 5 kings were shut up in a cave at Makkedah, in which they had taken refuge, whence they were subsequently brought forth and put to death. The actual pursuit, however, was not stayed until the remnant had found temporary security behind the walls of their fortified cities ( Joshua 10:16 ). The victory of Israel was commemorated by Joshua in a song of which some words are preserved ( Joshua 10:12 ). See BETH-HORON, THE BATTLE OF. (7) Conquest of the South. With almost severe simplicity it is further recorded how the confederate cities in turn were captured by Joshua and utterly destroyed (10:28-39).

And the account is closed by a summary statement of the conquest of the entire country from Kadesh-barnea in the extreme south as far as Gibeon, after which the people returned to their camp at Gilgal (10:40-43). (8) Northern Conquests. A hostile coalition of northern rulers had finally to be met and defeated before the occupation and pacification of the land could be said to be complete. Jabin, king of Hazor, the "fort," was at the head of an alliance of northern kings who gathered together to oppose Israel in the neighborhood of the waters of Merom ( Joshua 11:1 ). Hazor has been doubtfully identified with the modern Jebel Hadireh, some 5 miles West of the lake. No details of the fighting that ensued are given. The victory, however, of the Israelites was decisive, although chariots and horses were employed against them apparently for the first time on Canaanite soil.

The pursuit was maintained as far as Sidon, and Misrephoth-maim, perhaps the "boilings" or "tumults of the waters," the later Zarephath on the coast South of the former city ( Joshua 11:8 ; compare 13:6); and the valley of Mizpeh must have been one of the many wadies leading down to the Phoenician coast land. The cities were taken, and their inhabitants put to the sword; but Hazor alone appears to have been burnt to the ground ( Joshua 11:11 ). That the royal city recovered itself later is clear from the fact that a king of Hazor was among the oppressors of Israel in the days of the Judges ( Judges 4 ). For the time being, however, the fruit of these victories was a widespread and much-needed peace. "The land had rest from war" ( Joshua 11:23 ). (9) Allotment of Territory. Thus the work of conquest, as far as it was effected under Joshua's command, was now ended; but much yet remained to be done that was left over for future generations.

The ideal limits of Israel's possession, as set forth by Yahweh in promise to Moses, from the Shihor or Brook of Egypt (compare 1 Chronicles 13:5 ) to Lebanon and the entering in of Hamath ( Numbers 34 ), had not been and indeed never were reached. In view, however, of Joshua's age ( Joshua 13:1 ), it was necessary that an allotment of their inheritance West of the Jordan should at once be made to the remaining tribes. Reuben, Gad and half the tribe of Manasseh had been already provided for by Moses in Eastern Palestine ( Joshua 13:15-32 ). Joshua 14-21 accordingly contain a detailed account of the arrangements made by the Israelite leader for the settlement of the land and trace the boundaries of the several tribal possessions. The actual division appears to have been made on two separate occasions, and possibly from two distinct centers.

Provision was first made for Judah and the children of Joseph; and between the northern border of the former tribe, recorded in detail in 15:5-11, and the inheritance of the sons of Joseph, a tract of land for the present left unassigned was later given to the tribes of Benjamin and Dan. An extra portion also was promised by Joshua to the descendants of Joseph on the ground of their numbers and strength (17:14). For the 7 tribes that were yet without defined inheritance a rough survey of the land appears to have been made, and the unallotted districts were divided into 7 portions, for which lots were then cast at Shiloh in the presence of the assembled tribes (Joshua 18; 19). The express mention of Shiloh here ( Joshua 18:1,10 ) suggests that the previous division was carried out at some other place, and if so, probably at Gilgal, the earlier resting-place of the ark and the tabernacle. No definite statement, however, to that effect is made. Benjamin's portion was assigned between the territories of Judah and the children of Joseph ( Joshua 18:11 ).

Simeon received his inheritance out of the land given to Judah, a part on the south being taken away on the ground that the whole was too great for a single tribe ( Joshua 19:1-9 ). Zebulun, Issachar, Asher, and Naphtali were established in the north ( Joshua 19:10-39 ). And Da was settled on the seacoast by Joppa, with additional territory in the extreme north, of which they apparently took independent and forcible possession, beyond the inheritance of the other tribes ( Joshua 19:40-48 ; compare Judges 18:27-29 ). (10) Cities of Refuge. Finally the 6 cities of refuge were appointed, 3 on each side of the Jordan, and the 48 cities of the Levites taken out of the territories of the several tribes (Joshua 20; 21; compare Numbers 35 ; Deuteronomy 4:41-43 ).

The two and a half tribes whose inheritance lay in Eastern Palestine were then dismissed, their promise of assistance to their brethren having been fulfilled (Joshua 22); and an altar was erected by them on the right bank of the Jordan whose purpose is explained to be to serve as a standing witness to the common origin of all the tribes, and to frustrate any future attempt to cut off those on the East from the brotherhood of Israel. (11) Final Address and Death. In a closing assembly of the Israelites at Shechem, Joshua delivered to the people his final charge, as Moses had done before his death, reminding them of their own wonderful history, and of the promises and claims of God, and exhorting them to faithful and loyal obedience in His service (23; 24). A stone also was set up under the oak in the sacred precinct of Yahweh, to be a memorial of the renewed covenant between God and His people (24:26 f).

Then at the age of 110 the second great leader of Israel died, and was laid to his rest within his own inheritance in Timnath-serah (24:29,30; in Judges 2:9 , Timnath-heres), in the hill country of Ephraim. The site of his grave is unknown. Tradition has placed it at Kefr Haris, 9 miles South of Nablus or Shechem. But the localizing by tradition of the burying-place of hero or saint is often little more than accidental, nor can any reliance be placed upon it in this instance. III. Sources of History. That the narratives concerning the life and work of Joshua rest in the main upon basis of tradition can hardly be doubted. How far the details have been modified, or a different coloring imparted in the course of a long transmission, it is impossible to determine. There is a remarkable similarity or parallelism between many of the leading events of Joshua's life as ruler and captain of Israel and the experiences of his predecessor Moses, which, apart from any literary criticism, suggests that the narratives have been drawn from the same general source, and subjected to the same conditions of environment and transmission.

Thus both are called to and strengthened for their work by a special Divine revelation, Moses at Horeb in the burning bush, Joshua at Jericho. Both lead the people across the bed of waters miraculously driven back to afford them passage. And both at no long interval after the passage win a notable victory over their adversaries--a victory ascribed in each case to direct Divine intervention on their behalf, although in different ways. At the close of their life-work, moreover, both Moses and Joshua deliver stirring addresses of appeal and warning to the assembled Israelites; and both are laid in nameless graves. These all, however, are occurrences perfectly natural and indeed inevitable in the position in which each found himself. Nor do they afford adequate ground for the supposition that the achievements of the greater leader have been duplicated, or by mistake attributed to the less. To cross the Jordan and to defeat the Canaanite confederacy were as essential to the progress of Israel as the passage of the Red Sea and the breaking up of the gathering of Amalekite clans; and no true or sufficient history could have evaded the narration of these events.

The position of Israel also on the East of the Jordan about to undertake the invasion and conquest of the Promised Land as imperatively demanded a specially qualified captain and guide, a mastermind to control the work, as did the oppressed people in Egypt or the wanderers in the desert. That Joshua was not so great a man as his predecessor the entire narrative testifies. Moses, however, must of necessity have had a successor to take up his unfinished work and to carry it to completion. IV. Character and Work of Joshua. As to the personal character of Joshua, there is little to be inferred from the narrative of his campaigns. In this respect indeed they are singularly colorless. In early life his loyalty to Moses was conspicuous and unswerving. As his successor, he seems to have faithfully acted upon his principles, and in the direction of the Israelite campaigns to have proved himself a brave and competent general, as wise in counsel as he was strong in fight. The putting to death of captives and the handing over to the sword of the inhabitants of hostile cities, which the historian so often records as the consequence of his victories, must evidently be judged by the customs of the times, and have perhaps lost nothing in the narration.

They do not in any case justify the attribution to Joshua of an especially inhumane disposition, or a delight in slaughter for its own sake. After the death of Moses he would appear to have been reluctant to undertake the onerous position and duty assigned to him through mistrust of his own ability and lack of self-confidence, and needed more than once to be encouraged in his work and assured of Divine support. In the language of his closing discourse there is apparent a foresight and appreciation of the character and tendencies of the people who had followed him, which is hardly inferior to that of Moses himself. In a real sense also his work was left unfinished at his death. The settlement of Canaan by the tribes of Israel within the appointed and promised limits was never more than partial. The new colonists failed to enjoy that absolute and undisturbed possession of the land to which they had looked forward; witness the unrest of the period of the Judges, prolonged and perpetuated through monarchical times. For all this, however, the blame cannot justly be laid to the account of Joshua. Many causes undoubtedly concurred to an issue which was fatal to the future unity and happiness and prosperity of Israel.

The chief cause, as Joshua warned them would be the case, was the persistent idolatry of the people themselves, their neglect of duty, and disregard of the commands and claims of their God. A. S. Geden Encyclopedias - International Standard Bible Encyclopedia - Joshua (3) JOSHUA (3) Son of Jehozadak ( Haggai 1:1,12,14 ; 2:2,4 ; Zechariah 3:1,3,6,8,9 ; 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 ; 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 4:1 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 ( Ezra 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: (6) the visions of Zechariah 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-saTan, "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 ). In Zechariah 3:4 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 3:8.

It is difficult to explain 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 ; 2 ). 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 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 Zechariah 9 . 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 6:11 is omitted. Wellhausen keeps 6:9 and 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 Psalms 110 .

But it seems fairly certain that Psalms 110 (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, 86. Joshua is called Jesus in Sirach 49:12. See ZERUBBABEL; HAGGAI; ZECHARIAH. Ahmed Osman/Out of Egypt Click to order Ahmed's books TUTANKHAMUN AND THE TRINITY OF CHRIST In his interesting account of Velikovsky's Worlds in Collision (Fortean Times 118), Niklas Rasche referred to my argument of the similarities between Pharaoh Akhenaten and both Moses of the Bible and Oedipus of Greek mythology.

Tom Holland had, in an earlier issue Akhenaten (Fortean Times 117), given more details of my identification of Akhenaten with Moses, but he went on to say: "The naming of Akhenaten as the founder of the Jewish religion seems positively restrained compared with Osman's real bombshell, his revelation that Tutankhamun had, in fact, been Jesus Christ." The early Fathers of the Church accepted that Jesus appeared, not once, but twice: First in the person of Joshua the son of Nun, who succeeded Moses as the leader of the Israelites in the 14th century BC, and again when, in his Glory, he appeared to the disciples in the 1st century AD. "Jesus" is the Greek form of "Joshua," which appeared for the first time in the Greek translation of the Old Testament made in Alexandria during the 3rd century BC. When the Gospels were written, also in Greek, it was understood that Jesus Christ was the same person as the Israelite leader who succeeded Moses. The confusion between the two forms of the name only appeared from the 16th century onwards, when the Bible was translated into English.

Only then was the name "Joshua" given to the Old Testament character, while "Jesus" was used for his New Testament appearance. As I've come to the conclusion that Akhenaten was the same as Moses, I also concluded that Akhenaten's successor was the same as the leader who succeeded Moses. Akhenaten, king of Egypt (1378-1361 BC.), was the first monotheistic ruler in history. He abolished the worship of the different gods of Ancient Egypt and introduced a deity with no imageAten, the biblical Adonaito be the sole God for all people. In his 17th year, Akhenaten was overthrown by a military coup when he used the army to force the new religion on his people, and was replaced by Tutankhamun in 1361 BC. Akhenaten then went into exile in Sinai, accompanied by some of his followers. Recognizing that ordinary people need a physical object for their worship, Tutankhamun allowed the ancient deities to be worshiped again, but only as mediators between Aten and his people.

Ernest Sellin, a German biblical scholar, had found textual evidence to suggest that an Israelite leader was murdered in Sinai, and Sigmund Freud thought this leader was Moses. The Israelites, he thought, killed Moses as they resented his strict teachings. I was able, however, to identify the assassinated leader as Joshua the son of Nun, successor of Moses. It was Phinehas, the priest of Moses, whom I've identified with Pa-Nehesy the high priest of Akhenaten, who killed Joshua. While the Israelites were still in the land of Goshen in Egypt, Pa-Nehesy killed Tutankhamun at the foot of Mount Sinai, as he regarded him as a heretic who allowed paganism's return. In the tomb of Tutankhamun there is a unique scene, not found in any other Egyptian burial, representing the Trinity of Christ. The profound significance of the wall-painting escaped me until November 1997 when I was invited by General Mohamed Yusef, the then governor of the city of Luxor, to speak in the city hall as part of the 75th anniversary celebration of the tomb's discovery.

Afterwards I was privileged to have a private visit to the tomb. As I stood alone, gazing at the painting of the burial chamber on the north wall, I realized for the first time that I was looking at the strongest pictorial evidence linking Tutankhamun and Christ. The painting is divided into three separate scenes. The first scene on the right shows Aye, already crowned as the king's successor, but nevertheless officiating as a priest dressed in the leopard skin, performing the ritual of "the opening of the mouth" for resuscitation of the dead Tutankhamun, who is shown as a risen Osiris. The middle scene shows Tutankhamun entering the heavenly realm of the gods and being welcomed there by the sky goddess Nut. It was the ultimate scene on the left of the north wall, however, that aroused my wonder. Here I saw three different representations of Tutankhamun linked as one person. On the left of the scene stood Tutankhamun as the risen Osiris, with a second Tutankhamun facing him as the ruling king, Horus. Behind him is a third Tutankhamun depicted as his Ka.

The most remarkable feature of this scene is the fact that the risen Osiris, although shown in the conventional mummified form with his hands folded across his chest, is reaching out to touch Horus, as is his kA Thus we have Tutankhamun as father, son and spiritthe same relationship that we find in the Christian Trinity of the three persons in one GodFather, Son and Holy Spiritfinally established as orthodox belief after much acrimonious debate during the first four centuries of the Christian era. Ahmed Osman Historian, lecturer, researcher and author, Ahmed Osman is a British Egyptologist born in Cairo His four in-depth books clarifying the history of the Bible and Egypt are: Stranger in the Valley of the Kings (1987) - Moses: Pharaoh of Egypt (1990) - The House of the Messiah (1992) - Out of Egypt (1998) Joshua 1:1 After the death of Moses the servant of the LORD, the LORD said to Joshua son of Nun, Moses' aide: Matthew Henry Commentary 1:1-4 Joshua had attended upon Moses. He who was called to honour, had been long used to business.

Our Lord Jesus took upon him the form of a servant. Joshua was trained up under command. Those are fittest to rule, who have learned to obey. The removal of useful men should quicken survivors to be the more diligent in doing good. Arise, go over Jordan. At this place and at this time the banks were overflowed. Joshua had no bridge or boats, and yet he must believe that God, having ordered the people over, would open a way.

Question: In the Bible, who succeeded Moses as leader of the Israelites?
Answer: JOSHUA