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Joshua (Template:Lang-he-n Y'hoshuʿa; Greek: Ἰησοῦς, Arabic: يوشع بن نون Yusha ʿ ibn Nūn), is the central character in the Hebrew Bible's Book of Joshua. According to that book, he became the leader of the Israelite tribes after the death of Moses. His story is told chiefly in the books Exodus, Numbers and Joshua. According to the Bible, Joshua's name was Hoshea the son of Nun, of the tribe of Ephraim, but that Moses called him Joshua, (Numbers 13:16) and that is the name by which he is commonly known. He was born in Egypt prior to the Exodus, and was probably the same age as Caleb, with whom he is occasionally associated.

He was one of the twelve spies of Israel sent by Moses to explore the land of Canaan. (Numbers 13:1–16) After the death of Moses, he led the Israelite tribes in the conquest of Canaan, and allocated the land to the tribes. According to conventional Bible chronology, Joshua lived between 1450–1370 BC, or sometime in the late Bronze Age. According to Joshua 24:29, Joshua died at the age of 110.

Joshua also holds a position of respect to Muslims; the Shi'ah believe he was an Imam. Despite not being canonized, he is considered by some to be the patron saint of spies and intelligence professionals.^{[citation needed]}

Name

The English name Joshua is a rendering of the Hebrew: יהושע, "Yehoshua", meaning "Yahweh is salvation", from the Hebrew root Template:Hebrew, "salvation", "to deliver/be liberated", or "to be victorious".^[1]^[2] The vocalization of the second name component may be read as Hoshea (Template:Hebrew) - the name used in the Torah before Moses added the divine name (Numbers 13:16).^[3]

"Jesus" is the English of the Greek transliteration of "Yehoshua" via Aramaic. In the Septuagint, all instances of "Yehoshua" are rendered as "Ἰησοῦς" (Iēsoūs/Jesus), the closest Greek pronunciation of the Aramaic Template:Hebrew, "Yeshua" (Template:StrongHebrew).^[4]^[5]

Narrative of Joshua

Joshua and the Exodus

As Moses' apprentice, Joshua was a major figure in the events of the Exodus. He accompanied Moses part of the way when he ascended Mount Sinai to receive the Ten Commandments. (Exodus 32:17) He was one of the twelve spies sent by Moses to explore and report on the land of Canaan (Numbers 13:16–17), and only he and Caleb gave an encouraging report, a reward for which would be that only these two of the spies would enter the promised land (Numbers 14:23–24).

He was commander at their first battle after exiting Egypt, against the Amalekites in Rephidim (Exodus 17:8–16), in which they were victorious.

"The Children of Israel Crossing the Jordan" by Gustave Doré (d. 1883)

According to Joshua 1:1–9, Moses appointed Joshua to succeed him as leader of the Israelites. The first part of the book of Joshua covers the period when he led the conquest of Canaan.

Conquest of Canaan

At the Jordan River, the waters parted, as they had for Moses at the Red Sea. The first battle after the crossing of the Jordan was the Battle of Jericho. Joshua led the destruction of Jericho, then moved on to Ai, a small neighboring city to the west. However, they were defeated with thirty-six Israelite deaths. The defeat was attributed to Achan taking an "accursed thing" from Jericho; and was followed by Achan and his family and animals being stoned to death to restore God's favor. Joshua then went to defeat Ai.

The Israelites faced an alliance of Amorite kings from Jerusalem, Hebron, Jarmuth, Lachish, and Eglon. At Gibeon Joshua asked God to cause the sun and moon to stand still, so that he could finish the battle in daylight. This event is most notable because "there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel. (Joshua 10:14) From there on, Joshua was able to lead the Israelites to several victories, securing much of the land of Canaan.

Division of the land

In the second part of the book of Joshua (Ch 13 onwards), the extent of the land to be conquered is defined (Numbers 34:1–15) and the allocation of the land among the tribes of Israel. At that time, much of this land was still unconquered. The tribes of Reuben, Gad and half of Manasseh received land east of the Jordan (Numbers 34:14–15) while the other nine and a half tribes received land on the west of the Jordan.

Death

When he was "old and well advanced in years" ^[6] Joshua convened the elders and chiefs of the Israelites and exhorted them to have no fellowship with the native population because it could lead them to be unfaithful to God.^[7] At a general assembly of the clans at Shechem, he took leave of the people, admonishing them to be loyal to their God, who had been so mightily manifested in the midst of them. As a witness of their promise to serve God, Joshua set up a great stone under an oak by the sanctuary of God. Soon afterward he died, at the age of 110, and was buried at Timnath Serah, in the hill country of Ephraim, north of Mount Gaash.^[8]

Historicity

Origins of the Book of Joshua

In 1943 Martin Noth published a now-famous study of the origins of the series of biblical books from Deuteronomy to the two Books of Kings, arguing that behind these books lay a single single work composed in the early part of the Babylonian captivity (586-539 BCE) - the Book of Joshua is of course the second book in this series, following Deuteronomy.^[9] Most scholars today regard Noth's "Deuteronomistic history" as the best explanation for the origin of these books, including Joshua.^[10]

Archaeology

In 1400 BCE - the time of Joshua's career according to the bible's own chronology - Canaan was a part of the Egyptian empire.^[11] Joshua, however, encounters no Egyptians during his conquest of Canaan, only Canaanites. At that time - i.e., the Late Bronze Age - the Canaanites lived in city-states along the coast and in the major valleys, while the highlands which would later become the kingdoms of Israel and Judah were almost unpopulated. Egypt continued to be a strong presence into the 12th century, and surviving Canaanite cities shared the territory with the cities of the newly-arrived Philistines in the southern plain.^[12] Further north along the coast the Phoenician cities continued from the Bronze into the Iron Age without interruption,^[13] but the book of Joshua is as unaware of Phoenicians and Philistines as it is of Egyptians.

The first archaeological record of the name Israel occurs in the Merneptah stele, erected by an Egyptian pharaoh c.1200 BCE: "Israel is laid waste and his seed is not."^[14] This Israel, identified as a people, were probably located in the northern part of the central highlands,^[15] and 1200 BCE was the time when the Canaanite city-state system was beginning to collapse as Egypt withdrew from the region. At the same time the highlands, previously unpopulated, were beginning to fill with villages: surveys have identified more than 300 new settlements in the Palestinian highlands during Iron Age I, most of them in the northern regions, and the largest with a population of no more than 300.^[16] It is impossible to differentiate these "Israelite" villages from Canaanite sites of the same period on the basis of material culture - almost the sole marker distinguishing the two is an absence of pig bones, although whether this can be taken as an ethnic marker or is due to other factors remains a matter of dispute.^[17] There are no temples or shrines, although cult-objects associated with the Canaanite god El have been found.^[18] The population lived by farming and herding and were largely self-sufficient in economic terms, but generated a surplus which was could be traded for goods not locally available; writing was known but was not common.^[19]

These "Israelites" - the sites are in fact indistinguishable from non-Israelite ones found outside the highlands - are clearly indigenous to Canaan:^[20] to take language as just one indicator, Canaanite dialects of the 1st millennium divide into a core group made up of Phoenician and Israelite and a "fringe" group of Ammonite, Moabite and Edomite and Judaean,^[21] and it is impossible to distinguish between Hebrew and Canaanite inscriptions down to the 10th century.^[22]

Views

In rabbinical literature

Joshua and the Israelite people, Karolingischer Buchmaler, c.840

In rabbinic Jewish literature Joshua is regarded as a faithful, humble, deserving, wise man. Biblical verses illustrative of these qualities and of their reward are applied to him. "He that waits on his master shall be honored" (Pro. xxvii. 18) is construed as a reference to Joshua (Midrash Numbers Rabbah xii.), as is also the first part of the same verse, "Whoso keepes the fig-tree shall eat the fruit thereof" (Midrash Yalk., Josh. 2; Numbers Rabbah xii. 21). That "honor shall uphold the humble in spirit" (Pro. xxix. 23) is proved by Joshua's victory over Amalek (Midrash Numbers Rabbah xiii). Not the sons of Moses — as Moses himself had expected — but Joshua was appointed successor to the son of Amram (Midrash Numbers Rabbah xii). Moses was shown how Joshua reproved that Othniel (Yalḳ., Num. 776). Joshua's manliness recommended him for this high post. David referred to him in Psalms lxxxvii. 25, though without mentioning the name, lest dissensions should arise between his sons and those of his brothers (Yalḳ., quoting Sifre).

In Islam

Yusha ibn Nun (Joshua) holds more importance for Shia Muslims than for Sunnis because he is held up as the Imam after Musa (Moses) after the death of Harun (Aaron). As such, he is frequently mentioned in works on theology. Islam recognizes Joshua as the young man who accompanied Moses when they traveled in search of a knowledgeable servant of God (who is considered by some scholars of Islam to be a prophet, others just a man of knowledge), called Al-Khidr. Joshua, accompanying Moses on a journey, lost the fish which they had kept in a basket during several days' travel. On that spot they both met Al-Khidr who reluctantly let Moses travel with him, during which time they came across many things. The Qur'an doesn't refer to Joshua by name(18:61).

In Turkey, it's believed that his tomb is in Istanbul, on the Asian side of the Bosphorus. The sacred place known as Yuşa Tepesi (Joshua's Hill) is revered and visited by the locals.

In the Quran Joshua is mentioned in the 5th Surah of the Quran (5:22-26). The two men mentioned here are Caleb and Joshua: "Remember Moses said to his people: "O my people! Call in remembrance the favour of Allah unto you, when He produced prophets among you, made you kings, and gave you what He had not given to any other among the peoples. "O my people! Enter the holy land which Allah hath assigned unto you, and turn not back ignominiously, for then will ye be overthrown, to your own ruin." They said: "O Moses! In this land are a people of exceeding strength: Never shall we enter it until they leave it: if (once) they leave, then shall we enter." (But) among (their) Allah-fearing men were two on whom Allah had bestowed His grace: They said: "Assault them at the (proper) Gate: when once ye are in, victory will be yours; But on Allah put your trust if ye have faith." They said: "O Moses! while they remain there, never shall we be able to enter, to the end of time. Go thou, and thy Lord, and fight ye two, while we sit here (and watch)." He said: "O my Lord! I have power only over myself and my brother: so separate us from this rebellious people!" Allah said: "Therefore will the land be out of their reach for forty years: In distraction will they wander through the land: But sorrow thou not over these rebellious people"

In later literature

In the Divine Comedy Joshua's spirit appears to Dante in the Heaven of Mars, where he is grouped with the other "warriors of the faith."

Baroque composer Georg Frideric Handel composed an oratorio "Joshua" in 1747.

Composer Franz Waxman composed an oratorio "Joshua" in 1959.

For a punning take on "Joshua, son of Nun," see the 1973 political thriller Joshua Son of None.

In the literary tradition of medieval Europe, Joshua is known as one of the Nine Worthies.

Joshua is a main protagonist in Matthew Woodring Stover's novel Jericho Moon.

Yahrtzeit

The annual commemoration of Joshua's yahrtzeit is marked on the 26th of Nisan on the Hebrew calendar. Thousands make the pilgrimage to Kifl Hares on the preceding night.

References

^ A Hebrew and English Lexicon of the Old Testament Francis Brown, with S.R. Driver and C.A. Briggs, based on the lexicon of William Gesenius. Oxford: Clarendon Press. p. 221 & 446
^ Fausset's Bible Dictionary
^ Joshua, New Bible Dictionary, second edition. 1987. Douglas JD, Hillyer N, eds., Tyndale House Publishers, Inc., Wheaton, IL, USA ISBN 0842346678
^ cf Numbers 13:16 LXX καὶ ὲπωνὸμασεν Μωυσῆς τὸν Αὐσῆ υἱὸν Ναυῆ Ἰησοῦν (and Moses named Hosea, son of Nun, Jesus)
^ The High Priest Jesus in Zechariah 3 LXX
^ Joshua 23:1–2
^ Joshua 23:7–8, 23:12–13
^ Joshua 24:29–30
^ Graham, M.P, and McKenzie, Steven L., "The Hebrew Bible today: an introduction to critical issues" (Westminster John Knox Press, 1998) p.59
^ Dever, William, "What Did the Biblical Writers Know and When Did They Know It?" (Eerdman's, 2001) p.100
^ Killebrew, Anne, "Biblical Peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, and Early Israel, 1300-1100 BCE" (Society of Biblical Literature, 2005) pp.10-16
^ Golden, Jonathan M., "Ancient Canaan and Israel: An Introduction" (Oxford University Press, 2004) pp.155-160
^ Golden, Jonathan M., "Ancient Canaan and Israel: An Introduction" (Oxford University Press, 2004) pp.155-160
^ Lawrence E. Stager, Forging an Identity: The Emergence of Ancient Israel, in Michael D. Coogan (ed), "The Oxford History of the Biblical World (Oxford UP, 1998), p.91
^ Niels Peter Lemche, "The Israelites in History and Tradition" (Westminster John Knox, 1998) pp.35-8
^ Paula McNutt, "Reconstructing the Society of Ancient Israel" pp.69-70
^ Anne E. Killebrew, "Biblical Peoples and Ethnicity" (Society of Biblical Literature, 2005) p.176
^ Anne E. Killebrew, "Biblical Peoples and Ethnicity" (Society of Biblical Literature, 2005) p.176
^ Miller, Robert D., "Chieftains of the Highland Clans: A History of Israel in the 12th and 11th centuries BC" (Eerdman's, 2005) pp.97-104
^ Killebrew, Anne, "Biblical Peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, and Early Israel, 1300-1100 BCE" (Society of Biblical Literature, 2005) pp.10-16
^ Thompson, Thomas L., "Early History of the Israelite People" (Bril, 1992) p.413
^ Smith, Mark S., "The Early History of God" (HarpurSanFrancisco, 2002) p.27

External links

de Pury, Albert, Römer, Thomas, Macchi, Jean-Daniel "Israël constructs its history: Deuteronomistic historiography in recent research" (Sheffield Academic Press, 2000)

Garbini, G., "Myth and history in the bible" (Sheffield Academic Press, 2003)

Graham, M.P, and McKenzie, Steven L., "The Hebrew Bible today: an introduction to critical issues" (Westminster John Knox Press, 1998)

Killebrew, Anne, "Biblical Peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, and Early Israel, 1300-1100 BCE" (Society of Biblical Literature, 2005)

Coogan, Michael D. (ed), "The Oxford History of the Biblical World (Oxford University Press, 1998)

Oxford Bible Commentary (ed. John Barton, John Muddiman, Oxford University Press, 2001)

Eerdmans Commentary on the Bible (ed. James D. G. Dunn, John William Rogerson, Eerdmans, 2003)

Day, John, "Yahweh and the gods and goddesses of Canaan" (Sheffield Academic Press, 2002)

Dever, William, "What Did the Biblical Writers Know and When Did They Know It?" (Eerdman's, 2001)

Dever, William, "Who Were the Early Israelites and Where Did They Come From?" (Eerdman's, 2003)

Finkelstein, Israel; Mazar, Amihay; Schmidt, Brian B., "The Quest for the Historical Israel" (Society of Biblical Literature, 2007)

Brettler, Marc Zvi, "How to read the Bible" (Jewish Publication Society, 2005

Joshua, an Introduction and Commentary, by Richard Hess, Inter-Varsity press (1996)

Joshua Tribe of Ephraim
Preceded by Moses	Judge of Israel	Succeeded by Othniel

[1] A Hebrew and English Lexicon of the Old Testament Francis Brown, with S.R. Driver and C.A. Briggs, based on the lexicon of William Gesenius. Oxford: Clarendon Press. p. 221 & 446

[2] Fausset's Bible Dictionary

[3] Joshua, New Bible Dictionary, second edition. 1987. Douglas JD, Hillyer N, eds., Tyndale House Publishers, Inc., Wheaton, IL, USA ISBN 0842346678

[4] Numbers 13:16 LXX καὶ ὲπωνὸμασεν Μωυσῆς τὸν Αὐσῆ υἱὸν Ναυῆ Ἰησοῦν (and Moses named Hosea, son of Nun, Jesus)

[5] The High Priest Jesus in Zechariah 3 LXX

[6] Joshua 23:1–2

[7] Joshua 23:7–8, 23:12–13

[8] Joshua 24:29–30

[9] Graham, M.P, and McKenzie, Steven L., "The Hebrew Bible today: an introduction to critical issues" (Westminster John Knox Press, 1998) p.59

[10] Dever, William, "What Did the Biblical Writers Know and When Did They Know It?" (Eerdman's, 2001) p.100

[11] Killebrew, Anne, "Biblical Peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, and Early Israel, 1300-1100 BCE" (Society of Biblical Literature, 2005) pp.10-16

[12] Golden, Jonathan M., "Ancient Canaan and Israel: An Introduction" (Oxford University Press, 2004) pp.155-160

[13] Golden, Jonathan M., "Ancient Canaan and Israel: An Introduction" (Oxford University Press, 2004) pp.155-160

[14] Lawrence E. Stager, Forging an Identity: The Emergence of Ancient Israel, in Michael D. Coogan (ed), "The Oxford History of the Biblical World (Oxford UP, 1998), p.91

[15] Niels Peter Lemche, "The Israelites in History and Tradition" (Westminster John Knox, 1998) pp.35-8

[16] Paula McNutt, "Reconstructing the Society of Ancient Israel" pp.69-70

[17] Anne E. Killebrew, "Biblical Peoples and Ethnicity" (Society of Biblical Literature, 2005) p.176

[18] Anne E. Killebrew, "Biblical Peoples and Ethnicity" (Society of Biblical Literature, 2005) p.176

[19] Miller, Robert D., "Chieftains of the Highland Clans: A History of Israel in the 12th and 11th centuries BC" (Eerdman's, 2005) pp.97-104

[20] Killebrew, Anne, "Biblical Peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, and Early Israel, 1300-1100 BCE" (Society of Biblical Literature, 2005) pp.10-16

[21] Thompson, Thomas L., "Early History of the Israelite People" (Bril, 1992) p.413

[22] Smith, Mark S., "The Early History of God" (HarpurSanFrancisco, 2002) p.27

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@@ Line 11: / Line 11: @@
 ==Name==
-The English name Joshua is a rendering of the [[Hebrew language]] {{hebrew|יהושע}} (sometimes {{hebrew|יהושוע}}), "Yehoshua", meaning "[[Yahweh]] is salvation", from the Hebrew root {{hebrew|ישע}}, "salvation", "to deliver/be liberated", or "to be victorious".<ref>''A Hebrew and English Lexicon of the Old Testament'' Francis Brown, with S.R. Driver and C.A. Briggs, based on the lexicon of William Gesenius.  Oxford: Clarendon Press. p. 221 & 446</ref><ref>[http://www.studylight.org/dic/fbd/view.cgi?number=T2115 Fausset's Bible Dictionary]</ref> The [[nikud|vocalization]] of the second name component may be read as Hoshea ({{hebrew|הוֹשֵׁעַ}}) - the name used in the Torah before Moses added the divine name ({{bibleverse||Numbers|13:16|HE}}).<ref>Joshua, ''New Bible Dictionary'', second edition. 1987. Douglas JD, Hillyer N, eds., Tyndale House Publishers, Inc., Wheaton, IL, USA ISBN 0842346678</ref>
+The English name Joshua is a rendering of the {{lang-he|יהושע}}, "Yehoshua", meaning "[[Yahweh]] is salvation", from the Hebrew root {{hebrew|ישע}}, "salvation", "to deliver/be liberated", or "to be victorious".<ref>''A Hebrew and English Lexicon of the Old Testament'' Francis Brown, with S.R. Driver and C.A. Briggs, based on the lexicon of William Gesenius.  Oxford: Clarendon Press. p. 221 & 446</ref><ref>[http://www.studylight.org/dic/fbd/view.cgi?number=T2115 Fausset's Bible Dictionary]</ref>   The [[nikud|vocalization]] of the second name component may be read as Hoshea ({{hebrew|הוֹשֵׁעַ}}) - the name used in the Torah before Moses added the divine name ({{bibleverse||Numbers|13:16|HE}}).<ref>Joshua, ''New Bible Dictionary'', second edition. 1987. Douglas JD, Hillyer N, eds., Tyndale House Publishers, Inc., Wheaton, IL, USA ISBN 0842346678</ref>
-"[[Jesus (name)|Jesus]]" is the English of the Greek transliteration of "Yehoshua" via Aramaic. In the [[Septuagint]], all instances of "Yehoshua" are rendered as "Ἰησοῦς" (Iēsoūs/Jesus), the closest Greek pronunciation of the Aramaic {{hebrew|ישוע}}, "Yeshua" ({{StrongHebrew|3443}}, {{Bibleverse||Neh.|8:17}}).<ref>cf [http://bibledatabase.net/html/septuagint/04_013.htm Numbers 13:16 LXX] καὶ ὲπωνὸμασεν Μωυσῆς τὸν Αὐσῆ υἱὸν Ναυῆ ''Ἰησοῦν'' (and Moses named Hosea, son of Nun, ''Jesus'')</ref><ref>[http://bibledatabase.net/html/septuagint/38_003.htm The High Priest Jesus in Zechariah 3 LXX]</ref>
+"[[Jesus (name)|Jesus]]" is the English of the Greek transliteration of "Yehoshua" via Aramaic. In the [[Septuagint]], all instances of "Yehoshua" are rendered as "Ἰησοῦς" (Iēsoūs/Jesus), the closest Greek pronunciation of the Aramaic {{hebrew|ישוע}}, "Yeshua" ({{StrongHebrew|3443}}).<ref>cf [http://bibledatabase.net/html/septuagint/04_013.htm Numbers 13:16 LXX] καὶ ὲπωνὸμασεν Μωυσῆς τὸν Αὐσῆ υἱὸν Ναυῆ ''Ἰησοῦν'' (and Moses named Hosea, son of Nun, ''Jesus'')</ref><ref>[http://bibledatabase.net/html/septuagint/38_003.htm The High Priest Jesus in Zechariah 3 LXX]</ref>
 ==Narrative of Joshua==<!-- [[Conquest of Canaan]] redirects here -->
@@ Line 40: / Line 40: @@
 When he was "old and well advanced in years" <ref>{{bibleverse||Joshua|23:1-2|NIV}}</ref> Joshua convened the elders and chiefs of the Israelites and exhorted them to have no fellowship with the native population because it could lead them to be unfaithful to God.<ref>{{bibleverse||Joshua|23:7-8|NIV}}, {{bibleverse-nb||Joshua|23:12-13|NIV}}</ref>  At a general assembly of the clans at [[Shechem]], he took leave of the people, admonishing them to be loyal to their God, who had been so mightily manifested in the midst of them. As a witness of their promise to serve God, Joshua set up a great stone under an oak by the sanctuary of God. Soon afterward he died, at the age of 110, and was buried at [[Timnath-heres|Timnath Serah]], in the hill country of Ephraim, north of Mount Gaash.<ref>{{bibleverse||Joshua|24:29-30|NIV}}</ref>
-==Historicity==
+== Historicity ==
-{{Main|Historicity of the Book of Joshua}}
+{{Main|Book of Joshua#Historicity|l1=Historicity of the Book of Joshua}}
-A great deal of debate concerns the historicity of the accounts in Joshua. Archeological evidence is widely open to interpretation. As such, scholars hold vastly differing views, even over the same facts and evidences.
-===Origins of the Book of Joshua===
+;Origins of the Book of Joshua
+In 1943 [[Martin Noth]] published a now-famous study of the origins of the series of biblical books from [[Deuteronomy]] to the two [[Books of Kings]], arguing that behind these books lay a single single  work composed in the early part of the [[Babylonian captivity]] (586-539 BCE) - the [[Book of Joshua]] is of course the second book in this series, following Deuteronomy.<REF>[http://books.google.com.au/books?id=owwhpmIVgSAC&printsec=frontcover&dq=The+Hebrew+Bible+today:+an+introduction+to+critical+issues&source=bl&ots=fUEuF-W9Ul&sig=YcThOSXuCkrdCzelf6hXPh0_2Mo&hl=en&ei=AOyRTKGFJ4KecIS89MYG&sa=X&oi=book_result&ct=result&resnum=2&ved=0CBsQ6AEwAQ#v=onepage&q&f=false Graham, M.P, and McKenzie, Steven L., "The Hebrew Bible today: an introduction to critical issues" (Westminster John Knox Press, 1998)] p.59</REF> Most scholars today regard Noth's "[[Deuteronomistic history]]" as the best explanation for the origin of these books, including Joshua.<REF>[http://books.google.com.au/books?id=6-VxwC5rQtwC&dq=Dever+What+did+the+biblical+writers+know&printsec=frontcover&source=bn&hl=en&ei=KSVhS6P5MoqUkAXF34zzCw&sa=X&oi=book_result&ct=result&resnum=4&ved=0CBkQ6AEwAw#v=onepage&q=&f=false Dever, William, "What Did the Biblical Writers Know and When Did They Know It?" (Eerdman's, 2001)] p.100</REF>
-The Book of Joshua has been traditionally ascribed to Joshua himself by [[Talmud]]ic tradition (''[[Bava Batra]]'' 15a) and medieval Jewish writers, and by the early [[church father]]s. It was not until 1943 that [[Martin Noth]] published an argument that behind the Biblical series containing Joshua was a nonextant unified ("[[Deuteronomist]]") work, composed in the early part of the [[Babylonian captivity]] (not long after 606 BCE), although Noth is a good example of the practice that "no two scholars ever propose the same tradition history for the stories of the Pentateuch".<ref>Graham 1998, pp. 59, 11.</ref> William Dever states most [[documentary hypothesis]] scholars today regard some such "[[Deuteronomistic history]]" as a composite containing the epic history of the premonarchical period, which he calls "largely 'propaganda,' designed to give theological legitimacy to a party of nationalist ultra-orthodox reformers."<ref>Dever 2001, p. 100.</ref> Gerhard von Rad, father of the hypothesis, states that "comparison of the ancient Near Eastern treaties, especially those made by the Hittites in the 14th and 13th centuries BC, with passages in the OT has revealed so many things in common between the two, particularly in the matter of form, that there must be some connection between these suzerainty treaties and the [OT]."<ref>{{Cite book|last=von Rad|first=Gerhard|authorlink=Gerhard von Rad|title=Old Testament Theology: 2 Volumes|location=Edinburgh; London|publisher=Oliver and Boyd|edition=English|date=1962|page=132|url=http://www.freewebs.com/professor_enigma/evidencesi.htm}}</ref><!--convenience link--> Kenneth Kitchen states that nearly all treaties in this period follow the pattern of Deuteronomy closely, while first-millennium treaties contrarily but consistently place "witnesses" earlier and omit prologue and blessing sections, requiring classification of the Sinai covenant and its renewals in Joshua with the fourteenth or thirteenth century rather than the sixth.<ref>{{Cite book|last=Kitchen|first=K. A.|title=The Ancient Orient and the Old Testament|location=Chicago|publisher=InterVarsity Press|date=1966|pages=92–8}}</ref>
+;Archaeology
-===Viewpoints===
+In 1400 BCE - the time of Joshua's career according to the bible's own chronology - Canaan was a part of the Egyptian empire.<REF>[http://books.google.com.au/books?id=VtAmmwapfVAC&printsec=frontcover&dq=Biblical+peoples+and+ethnicity:+an+archaeological&source=bl&ots=ZaKtgpooxk&sig=Qc02Q0uT2nZCL1zyDStCvgRsjMA&hl=en&ei=2X7WS5yOCJCTkAWG6I3ABg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CAkQ6AEwAA#v=onepage&q&f=false Killebrew, Anne, "Biblical Peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, and Early Israel, 1300-1100 BCE" (Society of Biblical Literature, 2005) pp.10-16]</REF> Joshua, however, encounters no Egyptians during his conquest of Canaan, only Canaanites. At that time - i.e., the Late Bronze Age - the Canaanites lived in city-states along the coast and in the major valleys, while the highlands which would later become the kingdoms of Israel and Judah were almost unpopulated. Egypt continued to be a strong presence into the 12th century, and surviving Canaanite cities shared the territory with the cities of the newly-arrived Philistines in the southern plain.<REF>[http://books.google.com.au/books?id=EResmS5wOnkC&printsec=frontcover&dq=Ancient+Canaan+and+Israel:+An+Introduction++By+Jonathan+M+Golden&source=bl&ots=dR7OwoapYZ&sig=wUg8qr6asak7B2WSOrCdVaNphRU&hl=en&ei=_FlVTK39MIu4cdui7b8M&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBgQ6AEwAA#v=onepage&q&f=false Golden, Jonathan M., "Ancient Canaan and Israel: An Introduction" (Oxford University Press, 2004)] pp.155-160</REF> Further north along the coast the Phoenician cities continued from the Bronze into the Iron Age without interruption,<REF>[http://books.google.com.au/books?id=EResmS5wOnkC&printsec=frontcover&dq=Ancient+Canaan+and+Israel:+An+Introduction++By+Jonathan+M+Golden&source=bl&ots=dR7OwoapYZ&sig=wUg8qr6asak7B2WSOrCdVaNphRU&hl=en&ei=_FlVTK39MIu4cdui7b8M&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBgQ6AEwAA#v=onepage&q&f=false Golden, Jonathan M., "Ancient Canaan and Israel: An Introduction" (Oxford University Press, 2004)] pp.155-160</REF> but the book of Joshua is as unaware of Phoenicians and Philistines as it is of Egyptians.
-[[Apologist]] scholars have stated that the [[Book of Joshua]] explicitly says that Canaan was not completely conquered during Joshua's time.<ref>Dever 2003.</ref><ref>Barton 2004, p. 45.</ref><ref>Brettler 2005, pp. 95–9.</ref><ref>The Oxford guide to people and places of the Bible, [[Bruce M. Metzger]], [[Michael Coogan]], [[P. Kyle McCarter]], p. 39</ref><ref name=Hess>Hess 1996.</ref> Some [[literary critic]]s,{{Who|date=September 2010}} following the [[documentary hypothesis]], have stated that archaeological evidence does not show that Israel completely conquered Canaan during Joshua's time. Thus the two sides tend to disagree as to whether or not archeological evidence supports the account and existence of Joshua. The question may not be answered with certainty, as both sides believe a large body of evidence (archaeological and otherwise) supports their conclusions.<ref name=Longman&Dillard> "Introduction to the Old Testament", chapter on Joshua, by T. Longman and R. Dillard, Zondervan Books (2006)</ref>
+The first archaeological record of the name Israel occurs in the [[Merneptah stele]], erected by an Egyptian pharaoh c.1200 BCE: "Israel is laid waste and his seed is not."<ref>[http://books.google.com.au/books?id=zFhvECwNQD0C&dq=The+Oxford+History+of+the+Biblical+World&printsec=frontcover&source=bn&hl=en&ei=ToBWTIreOITJceLI7L8M&sa=X&oi=book_result&ct=result&resnum=4&ved=0CDQQ6AEwAw#v=onepage&q&f=false Lawrence E. Stager, ''Forging an Identity: The Emergence of Ancient Israel'', in Michael D. Coogan (ed), "The Oxford History of the Biblical World (Oxford UP, 1998), p.91]</ref> This Israel, identified as a people, were probably located in the northern part of the central highlands,<ref>[http://books.google.com.au/books?id=JIoY7PagAOAC&dq=lemche+the+israelites+in+history+and+tradition&printsec=frontcover&source=in&hl=en&ei=LsJaS8L4N86IkAW9hdmVAg&sa=X&oi=book_result&ct=result&resnum=11&ved=0CDoQ6AEwCg#v=onepage&q=&f=false Niels Peter Lemche, "The Israelites in History and Tradition" (Westminster John Knox, 1998) pp.35-8]</ref> and 1200 BCE was the time when the Canaanite city-state system was beginning to collapse as Egypt withdrew from the region.  At the same time the highlands, previously unpopulated, were beginning to fill with villages: surveys have identified more than 300 new settlements in the Palestinian highlands during Iron Age I, most of them in the northern regions, and the largest with a population of no more than 300.<ref>[http://books.google.com.au/books?id=hd28MdGNyTYC&pg=PA33&lpg=PA33&dq=Reconstructing+the+Society+of+Ancient+Israel++By+Paula+M.+McNutt&source=bl&ots=aE91cj05u4&sig=Jl3tjrv1Qfr0S3wcWYTDc7FFZ9M&hl=en&ei=VGhZS46fMM-IkAWng9mhAg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CAcQ6AEwAA#v=onepage&q=&f=false Paula McNutt, "Reconstructing the Society of Ancient Israel" pp.69-70]</ref> It is impossible to differentiate these "Israelite" villages from Canaanite sites of the same period on the basis of material culture - almost the sole marker distinguishing the two is an absence of pig bones, although whether this can be taken as an ethnic marker or is due to other factors remains a matter of dispute.<ref>[http://books.google.com.au/books?hl=en&lr=&id=VtAmmwapfVAC&oi=fnd&pg=PR11&dq=%22Killebrew%22+%22Biblical+peoples+and+ethnicity:+an+archaeological+study+...%22+&ots=ZaJvmpgnzk&sig=CzIY1aStY7SWB4f1uc9NWTUJocY#v=onepage&q=&f=false Anne E. Killebrew, "Biblical Peoples and Ethnicity" (Society of Biblical Literature, 2005) p.176]</ref> There are no temples or shrines, although cult-objects associated with the Canaanite god El have been found.<ref>[http://books.google.com.au/books?hl=en&lr=&id=VtAmmwapfVAC&oi=fnd&pg=PR11&dq=%22Killebrew%22+%22Biblical+peoples+and+ethnicity:+an+archaeological+study+...%22+&ots=ZaJvmpgnzk&sig=CzIY1aStY7SWB4f1uc9NWTUJocY#v=onepage&q=&f=false Anne E. Killebrew, "Biblical Peoples and Ethnicity" (Society of Biblical Literature, 2005) p.176]</ref> The population lived by farming and herding and were largely self-sufficient in economic terms, but generated a surplus which was could be traded for goods not locally available; writing was known but was not common.<REF>[http://books.google.com.kh/books?id=Gtm7NtK87poC&printsec=frontcover&dq=Chieftains+of+the+highland+clans&source=bl&ots=RIe6i62fi4&sig=ZE8W_wvrExSkZ61YvQDlhrFpyJA&hl=km&ei=78p4S46GO4zq7AOiy8GmCA&sa=X&oi=book_result&ct=result&resnum=1&ved=0CAYQ6AEwAA#v=onepage&q=&f=false Miller, Robert D., "Chieftains of the Highland Clans: A History of Israel in the 12th and 11th centuries BC" (Eerdman's, 2005)] pp.97-104</REF>
-===Archaeology===
-After Joshua's career c. 1400 according to the Bible's own chronology,{{Citation needed|date=September 2010}} thirteenth- and twelfth-century Canaan "was defined largely by the imperialistic policies of the Egyptians."<ref>Killebrew 2005, p. 12.</ref> Although Egypt did not have its former grasp on Canaan, there was a strong presence into the twelfth century, and Philistia took greater control of the southern coastal plain then also. The Book of Joshua mentions the region of the Philistines in {{Bibleverse-nb||Joshua|13:2}}. Further north along the coast the Phoenician cities were held by the tenth century; Phoenician kings are also mentioned in Biblical texts.<ref name=golden>[http://books.google.com.au/books?id=EResmS5wOnkC&printsec=frontcover&dq=Ancient+Canaan+and+Israel:+An+Introduction++By+Jonathan+M+Golden&source=bl&ots=dR7OwoapYZ&sig=wUg8qr6asak7B2WSOrCdVaNphRU&hl=en&ei=_FlVTK39MIu4cdui7b8M&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBgQ6AEwAA#v=onepage&q&f=false Golden, Jonathan M., "Ancient Canaan and Israel: An Introduction" (Oxford University Press, 2004)] pp. 155–6, 157–8, 160.</ref>
-The earliest non-Biblical reference to the name Israel occurs in the [[Merneptah Stele]], erected in Egyptian pharaoh [[Merneptah]]'s temple in 1209 BC: "Israel is laid waste and his seed is not."<ref>[http://books.google.com.au/books?id=zFhvECwNQD0C&dq=The+Oxford+History+of+the+Biblical+World&printsec=frontcover&source=bn&hl=en&ei=ToBWTIreOITJceLI7L8M&sa=X&oi=book_result&ct=result&resnum=4&ved=0CDQQ6AEwAw#v=onepage&q&f=false Lawrence E. Stager, ''Forging an Identity: The Emergence of Ancient Israel''], in Coogan 1998, p. 91.</ref> This Israel, identified as a people, tribe, coalition, or territory, was located in the northern part of the central highlands by Gösta Ahlström, and alternatively in their western border by Niels Lemche.<ref>[http://books.google.com.au/books?id=JIoY7PagAOAC&dq=lemche+the+israelites+in+history+and+tradition&printsec=frontcover&source=in&hl=en&ei=LsJaS8L4N86IkAW9hdmVAg&sa=X&oi=book_result&ct=result&resnum=11&ved=0CDoQ6AEwCg#v=onepage&q=&f=false Niels Peter Lemche, "The Israelites in History and Tradition" (Westminster John Knox, 1998) pp. 37–8.]</ref> Although only village dwellers left behind sufficient archaeological remains, surveys have identified more than 300 settlements in the regional highlands dating to Iron Age I (more and larger in the north), a minority having been occupied in prior periods, and new settlements in the fringe regions as well. Settlers were estimated at twenty thousand in the twelfth century and double that in the eleventh.<ref>[http://books.google.com.au/books?id=hd28MdGNyTYC&pg=PA33&lpg=PA33&dq=Reconstructing+the+Society+of+Ancient+Israel++By+Paula+M.+McNutt&source=bl&ots=aE91cj05u4&sig=Jl3tjrv1Qfr0S3wcWYTDc7FFZ9M&hl=en&ei=VGhZS46fMM-IkAWng9mhAg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CAcQ6AEwAA#v=onepage&q=&f=false Paula McNutt, "Reconstructing the Society of Ancient Israel" pp. 69–70.]</ref> Israelite sites are notably absent of pig bones, and some archeologists (cf. Finkelstein) interpret this as indicating distinct ethnic identity, but it could result from other factors.<ref>Killebrew 2005, p. 176.</ref> Villages had a population up to 400, which lived by farming and herding and was largely self-sufficient. Economic interchange was prevalent. Writing was known and available for recording society ethos, even in small sites.<REF>[http://books.google.com.kh/books?id=Gtm7NtK87poC&printsec=frontcover&dq=Chieftains+of+the+highland+clans&source=bl&ots=RIe6i62fi4&sig=ZE8W_wvrExSkZ61YvQDlhrFpyJA&hl=km&ei=78p4S46GO4zq7AOiy8GmCA&sa=X&oi=book_result&ct=result&resnum=1&ved=0CAYQ6AEwAA#v=onepage&q=&f=false Miller, Robert D., "Chieftains of the Highland Clans: A History of Israel in the 12th and 11th centuries BC" (Eerdmans, 2005)] pp. 98, 99, 105.</REF>
+These "Israelites" - the sites are in fact indistinguishable from non-Israelite ones found outside the highlands - are clearly indigenous to Canaan:<REF>[http://books.google.com.au/books?id=VtAmmwapfVAC&printsec=frontcover&dq=Biblical+peoples+and+ethnicity:+an+archaeological&source=bl&ots=ZaKtgpooxk&sig=Qc02Q0uT2nZCL1zyDStCvgRsjMA&hl=en&ei=2X7WS5yOCJCTkAWG6I3ABg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CAkQ6AEwAA#v=onepage&q&f=false Killebrew, Anne, "Biblical Peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, and Early Israel, 1300-1100 BCE" (Society of Biblical Literature, 2005) pp.10-16]</REF>  to take language as just one indicator, Canaanite dialects of the 1st millennium divide into a core group made up of [[Phoenician language|Phoenician]] and Israelite and a "fringe" group of [[Ammonite language|Ammonite]], [[Moabite language|Moabite]] and [[Edomite language|Edomite]] and Judaean,<ref>[http://books.google.com.au/books?id=XqoMRPJca-wC&printsec=frontcover&dq=Early+history+of+the+Israelite+people:+from+the+written+and+archaeological+...++By+Thomas+L.+Thompson&source=bl&ots=ddg24smZxn&sig=Dxf9AuELIkhiNPyF-dUnJ9uMaOA&hl=en&ei=h7JeS_yLF9GGkAWJh4WiAg&sa=X&oi=book_result&ct=result&resnum=7&ved=0CCgQ6AEwBg#v=onepage&q=&f=false Thompson, Thomas L., "Early History of the Israelite People" (Bril, 1992)] p.413</ref> and it is impossible to distinguish between Hebrew and Canaanite inscriptions down to the 10th century.<REF>[http://books.google.com.au/books?id=1yM3AuBh4AsC&dq=Mark+Smith+Early+History+of+God&printsec=frontcover&source=bn&hl=en&ei=7DZhS_iGGY2TkAW0vKXqCw&sa=X&oi=book_result&ct=result&resnum=4&ved=0CBgQ6AEwAw#v=onepage&q=&f=false Smith, Mark S., "The Early History of God" (HarpurSanFrancisco, 2002) p.27]</REF>
-Later Israelite sites are distinguished from Canaanite ones via number and distribution of ceramics and by more agrarian settlement plans.<ref>Killebrew 2005, p. 13.</ref> The dialects of first-millennium Canaanite, a sister language to Hebrew,<ref>{{Cite book|title=Biblical Hebrew Step-by-Step|volume=1|edition=2d|first=Menahem|last=Mansoor|publisher=Baker Book House|location=Grand Rapids|page=7|origyear=1957|date=January 1992}}</ref> include a core group of [[Phoenician language|Phoenician]] and a Canaanite dialect of Israelite, and a fringe group of [[Ammonite language|Ammonite]], [[Moabite language|Moabite]], [[Edomite language|Edomite]] and a Canaanite dialect of Judaean;<ref>[http://books.google.com.au/books?id=XqoMRPJca-wC&printsec=frontcover&dq=Early+history+of+the+Israelite+people:+from+the+written+and+archaeological+...++By+Thomas+L.+Thompson&source=bl&ots=ddg24smZxn&sig=Dxf9AuELIkhiNPyF-dUnJ9uMaOA&hl=en&ei=h7JeS_yLF9GGkAWJh4WiAg&sa=X&oi=book_result&ct=result&resnum=7&ved=0CCgQ6AEwBg#v=onepage&q=&f=false Thompson, Thomas L., "Early History of the Israelite People" (Bril, 1992)] p. 413.</ref> the languages of the inscriptional evidence are of limited help due to not distinguishing between Israelite and Canaanite culture down to the tenth century.<REF>[http://books.google.com.au/books?id=1yM3AuBh4AsC&dq=Mark+Smith+Early+History+of+God&printsec=frontcover&source=bn&hl=en&ei=7DZhS_iGGY2TkAW0vKXqCw&sa=X&oi=book_result&ct=result&resnum=4&ved=0CBgQ6AEwAw#v=onepage&q=&f=false Smith, Mark S., "The Early History of God" (HarpurSanFrancisco, 2002) p.27]</REF>
 ==Views==
@@ Line 96: / Line 92: @@
 ==External links==
 {{Commons category|Joshua}}
-* [[wikisource:Bible (King James)/Joshua|Book of Joshua]] at Wikisource.
-* [http://www.catholicrevelations.com/category/the-catholic-bible/douay-rheims-version/the-book-of-joshua-josue-catholic-bible-douay-rheims-version-commentary-bishop-challoner-old-testament-stories.html The Book of Joshua, Douay Rheims Bible Version with annotations By Bishop Challoner]
-* [http://www.biblegateway.com/passage/?search=Joshua;&version=9;  Book of Joshua at BibleGateway]
-* [http://www.christnotes.org/dictionary.php?dict=sbd&id=2493 Smith’s Bible Dictionary]
-* [http://refbible.com/j/joshua.htm Easton's Bible Dictionary & Int. Standard Bible Encyclopedia]
 * [http://books.google.com.au/books?id=aeIWYGLVoDQC&printsec=frontcover&dq=Deuteronomistic+history+consensus&source=bl&ots=74YDx7sAiK&sig=6HstEiMWQXw5vnUBTCT3_rCGMX4&hl=en&ei=c5eYTPajBM2wccHirJoP&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBgQ6AEwAA#v=onepage&q=Joshua&f=false de Pury, Albert, Römer, Thomas, Macchi, Jean-Daniel "Israël constructs its history: Deuteronomistic historiography in recent research" (Sheffield Academic Press, 2000)]
@@ Line 108: / Line 99: @@
 *[http://books.google.com.au/books?id=owwhpmIVgSAC&printsec=frontcover&dq=The+Hebrew+Bible+today:+an+introduction+to+critical+issues&source=bl&ots=fUEuF-W9Ul&sig=YcThOSXuCkrdCzelf6hXPh0_2Mo&hl=en&ei=AOyRTKGFJ4KecIS89MYG&sa=X&oi=book_result&ct=result&resnum=2&ved=0CBsQ6AEwAQ#v=onepage&q&f=false Graham, M.P, and McKenzie, Steven L., "The Hebrew Bible today: an introduction to critical issues" (Westminster John Knox Press, 1998)]
-* [http://books.google.com.au/books?id=VtAmmwapfVAC&printsec=frontcover&dq=Biblical+peoples+and+ethnicity:+an+archaeological&source=bl&ots=ZaKtgpooxk&sig=Qc02Q0uT2nZCL1zyDStCvgRsjMA&hl=en&ei=2X7WS5yOCJCTkAWG6I3ABg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CAkQ6AEwAA#v=onepage&q&f=false Killebrew, Ann E., "Biblical Peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, and Early Israel, 1300-1100 BCE" (Society of Biblical Literature, 2005)]
+* [http://books.google.com.au/books?id=VtAmmwapfVAC&printsec=frontcover&dq=Biblical+peoples+and+ethnicity:+an+archaeological&source=bl&ots=ZaKtgpooxk&sig=Qc02Q0uT2nZCL1zyDStCvgRsjMA&hl=en&ei=2X7WS5yOCJCTkAWG6I3ABg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CAkQ6AEwAA#v=onepage&q&f=false Killebrew, Anne, "Biblical Peoples and Ethnicity: An Archaeological Study of Egyptians, Canaanites, and Early Israel, 1300-1100 BCE" (Society of Biblical Literature, 2005)]
 *[http://books.google.com.au/books?id=zFhvECwNQD0C&dq=The+Oxford+History+of+the+Biblical+World&printsec=frontcover&source=bn&hl=en&ei=ToBWTIreOITJceLI7L8M&sa=X&oi=book_result&ct=result&resnum=4&ved=0CDQQ6AEwAw#v=onepage&q&f=false Coogan, Michael D. (ed), "The Oxford History of the Biblical World (Oxford University Press, 1998)]
 *[http://books.google.com.au/books?id=3surkLVdw3UC&printsec=frontcover&dq=The+Oxford+Bible+commentary&source=bl&ots=5s4E9q2oZh&sig=6NU_qqp_09wL-Pyxg2XqvwteooI&hl=en&ei=GY-UTIr7DYGfcaT13KQF&sa=X&oi=book_result&ct=result&resnum=3&ved=0CCsQ6AEwAg#v=onepage&q&f=false Oxford Bible Commentary (ed. John Barton, John Muddiman, Oxford University Press, 2001)]
-*[http://books.google.ca/books?id=LtD4Xomh4XgC&pg=PA45 The biblical world, Volume 2], [[John Barton (theologian)|John Barton]], Taylor & Francis, 2004.
 *[http://books.google.com.au/books?id=2Vo-11umIZQC&dq=Eerdmans+commentary+on+the+Bible&printsec=frontcover&source=bn&hl=en&ei=pmmUTNrsCZC9cfqd9aMF&sa=X&oi=book_result&ct=result&resnum=4&ved=0CCYQ6AEwAw#v=onepage&q&f=false Eerdmans Commentary on the Bible (ed. James D. G. Dunn, John William Rogerson, Eerdmans, 2003)]
@@ Line 120: / Line 109: @@
 *[http://www.google.com.au/search?q=Yahweh+and+the+gods+and+goddesses+of+Canaan&ie=utf-8&oe=utf-8&aq=t&rls=org.mozilla:en-US:official&client=firefox-a Day, John, "Yahweh and the gods and goddesses of Canaan" (Sheffield Academic Press, 2002)]
-*[http://books.google.com.au/books?id=6-VxwC5rQtwC&dq=Dever+What+did+the+biblical+writers+know&printsec=frontcover&source=bn&hl=en&ei=KSVhS6P5MoqUkAXF34zzCw&sa=X&oi=book_result&ct=result&resnum=4&ved=0CBkQ6AEwAw#v=onepage&q=&f=false Dever, William, "What Did the Biblical Writers Know and When Did They Know It?" (Eerdmans, 2001)]
+*[http://books.google.com.au/books?id=6-VxwC5rQtwC&dq=Dever+What+did+the+biblical+writers+know&printsec=frontcover&source=bn&hl=en&ei=KSVhS6P5MoqUkAXF34zzCw&sa=X&oi=book_result&ct=result&resnum=4&ved=0CBkQ6AEwAw#v=onepage&q=&f=false Dever, William, "What Did the Biblical Writers Know and When Did They Know It?" (Eerdman's, 2001)]
-*[http://books.google.com.au/books?id=8WkbUkKeqcoC&dq=Who+were+the+early+Israelites,+and+where+did+they+come+from%3F&printsec=frontcover&source=bn&hl=en&ei=XDxdS8SRKc6OkQXd_YymAg&sa=X&oi=book_result&ct=result&resnum=4&ved=0CBkQ6AEwAw#v=onepage&q=&f=false Dever, William, "Who Were the Early Israelites and Where Did They Come From?" (Eerdmans, 2003, 2006)]
+*[http://books.google.com.au/books?id=8WkbUkKeqcoC&dq=Who+were+the+early+Israelites,+and+where+did+they+come+from%3F&printsec=frontcover&source=bn&hl=en&ei=XDxdS8SRKc6OkQXd_YymAg&sa=X&oi=book_result&ct=result&resnum=4&ved=0CBkQ6AEwAw#v=onepage&q=&f=false Dever, William, "Who Were the Early Israelites and Where Did They Come From?" (Eerdman's, 2003)]
 *[http://books.google.com.au/books?id=jpbngoKHg8gC&dq=The+quest+for+the+historical+Israel:&printsec=frontcover&source=bn&hl=en&ei=p_xmS9jKDdGHkAWaoOTsDw&sa=X&oi=book_result&ct=result&resnum=4&ved=0CBgQ6AEwAw#v=onepage&q=&f=false Finkelstein, Israel; Mazar, Amihay; Schmidt, Brian B., "The Quest for the Historical Israel" (Society of Biblical Literature, 2007)]
@@ Line 129: / Line 118: @@
 * Joshua, an Introduction and Commentary, by Richard Hess, Inter-Varsity press (1996)

v t e Prophets in the Hebrew Bible / Old Testament
Pre-Patriarchal	Abel^‡ Enoch^‡ Noah^‡ (in rabbinic literature)
Patriarchs / Matriarchs	Abraham Isaac Jacob Sarah
Israelite prophets in the Torah	Moses (in rabbinic literature) Aaron Miriam Eldad and Medad Phinehas
Mentioned in the Former Prophets	Joshua Deborah Gideon Samson Elkanah Hannah Abigail Samuel Gad Nathan David Solomon Jeduthun Ahijah Shemaiah Elijah Elisha Iddo Hanani Jehu Micaiah Jahaziel Eliezer ben Dodavah Zechariah ben Jehoiada Huldah
Major	Isaiah (in rabbinic literature) Jeremiah Ezekiel Daniel^‡ (in rabbinic literature)
Minor	Hosea Joel Amos Obadiah Jonah (in rabbinic literature) Micah Nahum Habakkuk Zephaniah Haggai Zechariah Malachi
Noahide	Beor Balaam Job (in rabbinic literature)
Other	Amoz Beeri Baruch Agur Uriah Buzi Mordecai Esther (in rabbinic literature) Ezra Nehemiah Ruth Oded Azariah
Italics indicate persons whose status as prophets is not universally accepted. ‡ indicates persons whose status as prophets is exclusive to Christianity.