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<!DOCTYPE html> <html lang="en"> <head> <title>CATHOLIC ENCYCLOPEDIA: Josue (Joshua)</title><script src="https://dtyry4ejybx0.cloudfront.net/js/cmp/cleanmediacmp.js?ver=0104" async="true"></script><script defer data-domain="newadvent.org" src="https://plausible.io/js/script.js"></script><link rel="canonical" href="https://www.newadvent.org/cathen/08524a.htm"> <meta name="viewport" content="width=device-width, initial-scale=1"> <meta name="description" content="The name of eight persons in the Old Testament, and of one of the Sacred Books"> <meta http-equiv="Content-Type" content="text/html; charset=utf-8"><link rel="alternate" type="application/rss+xml" title="RSS" href="http://feeds.newadvent.org/bestoftheweb?format=xml"><link rel="icon" href="../images/icon1.ico" type="image/x-icon"><link rel="shortcut icon" href="../images/icon1.ico" type="image/x-icon"><meta name="robots" content="noodp"><link type="text/css" rel="stylesheet" href="../utility/screen6.css" media="screen"></head> <body class="cathen" id="08524a.htm">  <br/> <div id="capitalcity"><table summary="Logo" cellpadding=0 cellspacing=0 width="100%"><tr valign="bottom"><td align="left"><a href="../"><img height=36 width=153 border="0" alt="New Advent" src="../images/logo.gif"></a></td><td align="right"> <form id="searchbox_000299817191393086628:ifmbhlr-8x0" action="../utility/search.htm">  <input type="hidden" name="safe" value="active"> <input type="hidden" name="cx" value="000299817191393086628:ifmbhlr-8x0"/> <input type="hidden" name="cof" value="FORID:9"/>  <label for="searchQuery" id="searchQueryLabel">Search:</label> <input id="searchQuery" name="q" type="text" size="25" aria-labelledby="searchQueryLabel"/>  <label for="submitButton" id="submitButtonLabel" class="visually-hidden">Submit Search</label> <input id="submitButton" type="submit" name="sa" value="Search" aria-labelledby="submitButtonLabel"/> </form> <table summary="Spacer" cellpadding=0 cellspacing=0><tr><td height="2"></td></tr></table> <table summary="Tabs" cellpadding=0 cellspacing=0><tr> <td bgcolor="#ffffff"></td> <td class="tab"><a class="tab_color_on_beige" href="../"> Home </a></td> <td class="tab"><a class="tab_white_on_color" href="../cathen/index.html"> Encyclopedia </a></td> <td class="tab"><a class="tab_color_on_beige" href="../summa/index.html"> Summa </a></td> <td class="tab"><a class="tab_color_on_beige" href="../fathers/index.html"> Fathers </a></td> <td class="tab"><a class="tab_color_on_beige" href="../bible/gen001.htm"> Bible </a></td> <td class="tab"><a class="tab_color_on_beige" href="../library/index.html"> Library </a></td> </tr></table> </td> </tr></table><table summary="Alphabetical index" width="100%" cellpadding=0 cellspacing=0><tr><td class="bar_white_on_color"> <a href="../cathen/a.htm"> A </a><a href="../cathen/b.htm"> B </a><a href="../cathen/c.htm"> C </a><a href="../cathen/d.htm"> D </a><a href="../cathen/e.htm"> E </a><a href="../cathen/f.htm"> F </a><a href="../cathen/g.htm"> G </a><a href="../cathen/h.htm"> H </a><a href="../cathen/i.htm"> I </a><a href="../cathen/j.htm"> J </a><a href="../cathen/k.htm"> K </a><a href="../cathen/l.htm"> L </a><a href="../cathen/m.htm"> M </a><a href="../cathen/n.htm"> N </a><a href="../cathen/o.htm"> O </a><a href="../cathen/p.htm"> P </a><a href="../cathen/q.htm"> Q </a><a href="../cathen/r.htm"> R </a><a href="../cathen/s.htm"> S </a><a href="../cathen/t.htm"> T </a><a href="../cathen/u.htm"> U </a><a href="../cathen/v.htm"> V </a><a href="../cathen/w.htm"> W </a><a href="../cathen/x.htm"> X </a><a href="../cathen/y.htm"> Y </a><a href="../cathen/z.htm"> Z </a> </td></tr></table></div> <div id="mobilecity" style="text-align: center; "><a href="../"><img height=24 width=102 border="0" alt="New Advent" src="../images/logo.gif"></a></div>  <div id="mi5"><span class="breadcrumbs"><a href="../">Home</a> > <a href="../cathen">Catholic Encyclopedia</a> > <a href="../cathen/j.htm">J</a> > Josue (Joshua)</span></div> <div id="springfield2"> <div class='catholicadnet-728x90' id='cathen-728x90-top' style='display: flex; height: 100px; align-items: center; justify-content: center; '></div> <h1>Josue (Joshua)</h1> <p><em><a href="https://gumroad.com/l/na2"><strong>Please help support the mission of New Advent</strong> and get the full contents of this website as an instant download. Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more  all for only $19.99...</a></em></p> <p>The name of eight <a href="../cathen/11726a.htm">persons</a> in the <a href="../cathen/14526a.htm">Old Testament</a>, and of one of the Sacred Books.</p> <div class="bulletlist"><ol><li>(<em>'Oseé</em>), a Bethsamite in whose field the ark stood on its way back from the land of the <a href="../cathen/12021c.htm">Philistines</a> to Juda (<a href="../bible/1sa006.htm#vrs14">1 Samuel 6:14, 18</a>).</li><li>(<em>'Iesoûs</em>), governor of <a href="../cathen/08344a.htm">Jerusalem</a> whose <a href="../cathen/07636a.htm">idolatrous</a> altars were destroyed by King Josias, during the latter's attempts to undo the <a href="../cathen/05649a.htm">evil</a> wrought by his <a href="../cathen/11478c.htm">father</a> Amon and grandfather Manasses (<a href="../bible/2ki022.htm#vrs8">2 Kings 22:8</a>).</li><li>(<em>'Iesoûs</em>), the son of Josedec and the <a href="../cathen/12407b.htm">high-priest</a> who returned with Zorobabel from the <a href="../cathen/03315a.htm">Babylonian Captivity</a> to Jerusalem (<a href="../bible/ezr002.htm#vrs2">Ezra 2:2</a>; <a href="../bible/neh007.htm#vrs7">Nehemiah 7:7</a>; <a href="../bible/neh021.htm#vrs1">21:1</a>). In I and II Esd. the <a href="../cathen/15515b.htm">Vulgate</a> calls him Josue; in Agg. and Zach., Jesus. He assisted Zorobabel in rebuilding the Temple, and was most <a href="../cathen/15753a.htm">zealous</a> for the restoration of the religion of <a href="../cathen/08193a.htm">Israel</a> (<a href="../bible/ezr003.htm#vrs2">Ezra 3:2, 8</a>; <a href="../bible/ezr004.htm#vrs3">4:3</a>; <a href="../bible/ezr005.htm#vrs2">5:2</a>). It was he whom Zacharias saw in vision stripped of filthy garments and clothed in clean robes and <a href="../cathen/10404a.htm">mitre</a>, while the <a href="../cathen/01476d.htm">angel of the Lord</a> proclaimed the <a href="../cathen/12407b.htm">high-priest</a> the type of the coming <a href="../cathen/10212c.htm">Messias</a> (<a href="../bible/zec003.htm">Zechariah 3</a>).</li><li>(<em>'Iesoué, 'Iesoû</em>), a head of the <a href="../cathen/05782a.htm">family</a> of Phahath <a href="../cathen/10409b.htm">Moab</a>, one of the <a href="../cathen/05782a.htm">families</a> named in the list of <a href="../cathen/08193a.htm">Israelites</a> that returned from the <a href="../cathen/03315a.htm">Babylonian Exile</a> (<a href="../bible/ezr002.htm#vrs6">Ezra 2:6</a>; <a href="../bible/neh007.htm#vrs11">Nehemiah 7:11</a>).</li><li>(<em>'Iesoî 'Iesoû</em>), a head of the <a href="../cathen/12406a.htm">priestly</a> <a href="../cathen/05782a.htm">family</a> of Idaia, maybe the <a href="../cathen/12407b.htm">high-priest</a> Josue mentioned above (<a href="../bible/ezr002.htm#vrs36">Ezra 2:36</a>; <a href="../bible/neh007.htm#vrs39">Nehemiah 7:39</a>).</li><li>(<em>'Iesoûs, 'Iesoû</em>), the name of a <a href="../cathen/12406a.htm">priestly</a> <a href="../cathen/05782a.htm">family</a> descended from Oduia, as also of various heads of that <a href="../cathen/05782a.htm">family</a> after the Exile (<a href="../bible/ezr002.htm#vrs40">Ezra 2:40</a>; <a href="../bible/ezr003.htm#vrs9">3:9</a>; <a href="../bible/ezr008.htm#vrs33">8:33</a>; <a href="../bible/neh003.htm#vrs19">Nehemiah 3:19</a>; <a href="../bible/neh007.htm#vrs43">7:43</a>; <a href="../bible/neh008.htm#vrs7">8:7</a>; <a href="../bible/neh009.htm#vrs4">9:4, 5</a>; <a href="../bible/neh012.htm#vrs8">12:8</a>, Vulg. Jesua; <a href="../bible/neh012.htm#vrs24">12:24</a>).</li><li>(<em>'Iesía</em>), one of the sons of Herem who were ordered to put away their wives taken from the land of the stranger (<a href="../bible/ezr010.htm#vrs31">Ezra 10:31</a>).</li><li>(First called Osee; <a href="../cathen/13722a.htm">Septuagint</a> <em>'Iesoûs,</em> first <em>Aúsé</em>), the son of Nun; the genealogy of the <a href="../cathen/05782a.htm">family</a> is given in <a href="../bible/1ch007.htm#vrs20">1 Chronicles 7:20-27</a>; it belonged to the tribe of Ephraim. Josue commanded the army of <a href="../cathen/08193a.htm">Israel</a>, after the Exodus, in its battle with <a href="../cathen/01377c.htm">Amalec</a> (<a href="../bible/exo017.htm#vrs9">Exodus 17:9-13</a>), was called the minister of Moses (xxiv, 13), accompanied the great lawgiver to and from <a href="../cathen/14011a.htm">Mount Sinai</a> (xxxi, 17) and into the tabernacle of the covenant (xxxiii, 11), and acted as one of twelve spies whom Moses sent to view the land of <a href="../cathen/03569b.htm">Chanaan</a> (<a href="../bible/num013.htm#vrs9">Numbers 13:9</a>). On this occasion Moses changed his servant's name from Osee to Josue (<a href="../bible/num013.htm#vrs17">Numbers 13:17</a>). The new name most likely means "Jahweh is <a href="../cathen/13407a.htm">salvation</a>". Josue and Caleb alone spoke well of the land, even though the people wished to stone them for not murmuring and these two lived on (<a href="../bible/num014.htm#vrs38">Numbers 14:38</a>). Josue was chosen by <a href="../cathen/06608a.htm">God</a> to succeed Moses. The words of the choice show the character of the chosen (<a href="../bible/num027.htm#vrs17">Numbers 27:17-18</a>). Before Eleazar and all the assembly of the people Moses laid hands on Josue. Later this soldier was proposed by Moses to the people to lead them into the land beyond the <a href="../cathen/08501a.htm">Jordan</a> (<a href="../bible/deu031.htm#vrs3">Deuteronomy 31:3</a>), and was ordered by the Lord to do so (xxxi, 23). After the death of Moses, Josue was filled with the spirit of wisdom and was obeyed by the <a href="../cathen/08193a.htm">children of Israel</a> (<a href="../bible/deu034.htm#vrs9">Deuteronomy 34:9</a>). The rest of story of Josue is told in the Book of Josue. </li></ol></div> <div class="CMtag_300x250" style="display: flex; height: 300px; align-items: center; justify-content: center; "></div> <h2>The Book of Joshua</h2> <p>The sixth book of the <a href="../cathen/14526a.htm">Old Testament</a>; in the plan of the critics, the last book of the <a href="../cathen/07318a.htm">Hexateuch</a> (see <a href="../cathen/11646c.htm">P<font size=-2>ENTATEUCH</font></a>). In the Fathers, the book is often called "Jesus Nave". The name dates from the time of <a href="../cathen/11306b.htm">Origen</a>, who translated the Hebrew "son of Nun" by <em>uìòs Nauê</em> and insisted upon the <em>Nave</em> as a type of a ship; hence in the name <em>Jesus Nave</em> many of the Fathers see the type of <a href="../cathen/08374c.htm">Jesus</a>, the Ship wherein the world is saved.</p> <h3 id="A">Contents</h3> <p>The Book of Josue contains two parts: the conquest of the promised land and the division thereof. (a) The Conquest (i- xii). Josue enters the land of promise, after being assured by spies that the way is safe. It is the tenth day of the first month, forty-one years since the Exodus. The channel of the <a href="../cathen/08501a.htm">Jordan</a> is dry during the passage of <a href="../cathen/08193a.htm">Israel</a> (i-iii) A monument is erected in the midst of the <a href="../cathen/08501a.htm">Jordan</a>, and one at Galgal, to commemorate the <a href="../cathen/10338a.htm">miracle</a>. Josue camps at Galgal (iv). The <a href="../cathen/08193a.htm">Israelites</a> born during the wandering are <a href="../cathen/03777a.htm">circumcised</a>; the <a href="../cathen/11512b.htm">pasch</a> is eaten the first time in the land of promise; the <a href="../cathen/09604a.htm">manna</a> ceases to fall; Josue is strengthened by the vision of an <a href="../cathen/01476d.htm">angel</a> (v). The walls of <a href="../cathen/08339a.htm">Jericho</a> fall without a blow; the city is sacked; its inhabitants are <a href="../cathen/12565a.htm">put to death</a>; only the <a href="../cathen/05782a.htm">family</a> of Rahab is spared (vi). <a href="../cathen/08193a.htm">Israel</a> goes up against Hai. The crime of Achan causes defeat. Josue punishes that crime and takes Hai (vii-viii, 29); sets up an altar on Mount Hebal; subjugates the Gabaonites (viii, 30-ix), defeats the kings of <a href="../cathen/08344a.htm">Jerusalem</a>, <a href="../cathen/07184a.htm">Hebron</a>, Jerimoth, Lachis, and Eglon; captures and destroys Maceda, Lebna, Lachis, Eglon, <a href="../cathen/07184a.htm">Hebron</a>, Dabir, and the South even to Gaza; marches North and defeats the combined forces of the kings at the waters of Meron (x-xii). (b) The Division of the Land among the <a href="../cathen/08193a.htm">Tribes of Israel</a> (xiii-xxii). Epilogue: last message and death of Josue (xxiii and xxiv).</p> <h3 id="B">Canonicity</h3> <p>(a) In the Jewish canon Josue is among the Early Prophets Josue, Judges, and the four Books of Kings. It was not grouped with the <a href="../cathen/11646c.htm">Pentateuch</a>, chiefly because, unlike Exodus and Leviticus, it contained no Torah, or law; also because the five books of the Torah were assigned to Moses (see <a href="../cathen/11646c.htm">P<font size=-2>ENTATEUCH</font></a>). (b) In the <a href="../cathen/03712a.htm">Christian</a> <a href="../cathen/03267a.htm">canon</a> Josue has ever held the same place as in the Jewish <a href="../cathen/03267a.htm">canon</a>.</p> <h3 id="C">Unity</h3> <p>Non-Catholics have almost all followed the critics in the question of the "Hexateuch"; even the conservative Hastings, "Dict. of the Bible", ed. 1909, takes it for granted that Josue (Joshua) is a post-Exile patchwork. The first part (i-xii) is made up of two documents, probably J and E (Jehovistic and Elohistic elements), put together by J E and later revised by the Deuterocanonical editor (D); to this latter is assigned all of the first chapter. Very little of this portion is the work of P (the compiler of the Priestly Code). In the second part (xiii-xxii) the critics are uncertain as to whether the last editing was the work of the Deuteronomic or the Priestly editor; they agree in this that the same hands those of J, E, D, and P are at work in both parts, and that the portions which must be assigned to P have characteristics which are not at all found in his work in the <a href="../cathen/11646c.htm">Pentateuch</a>. The final redaction is post-Exilic a work done about 440-400 <font size=-2>B.C.</font> Such in brief is the theory of the critics, who differ here as elsewhere in the matter of the details assigned to the various writers and the order of the editing, which all assume was certainly done. (See G. A. Smith and Welch in Hastings, "Dict. of the Bible", large and small editions respectively, s.v. "Joshua"; Moore in Cheyne, "Encyc. Bibl."; Wellhausen, "Die Composition des Hexateuchs und der historischen Bücher des A. T.", <a href="../cathen/02493b.htm">Berlin</a>, 1889; Driver, "Introd. to Lit. of O.T.", New York, 1892, 96.)</p> <p>The <a href="../cathen/08399a.htm">Jews</a> <a href="../cathen/08673a.htm">knew</a> no such <a href="../cathen/07318a.htm">Hexateuch</a>, no such six books set together by a final editor; they always kept a marked distinction between the <a href="../cathen/11646c.htm">Pentateuch</a> and Josue, and rather linked Josue with <a href="../cathen/08547a.htm">Judges</a> than with <a href="../cathen/04761b.htm">Deuteronomy</a>. The well-known <a href="../bible/sir000.htm">preface to Ecclesiasticus</a> (Septuagint) separates the "Law" from the "Prophets". The <a href="../cathen/13416a.htm">Samaritans</a> have the <a href="../cathen/14779c.htm">Torah</a> entirely separate from the recently discovered <a href="../cathen/13416a.htm">Samaritan</a> Josue.</p> <div class="CMtag_300x250" style="display: flex; height: 300px; align-items: center; justify-content: center; "></div> <p><a href="../cathen/03449a.htm">Catholics</a> almost universally defend the unity of Josue. It is <a href="../cathen/15073a.htm">true</a> that before the <a href="../cathen/04670a.htm">decree</a> of the <a href="../cathen/02557a.htm">Biblical Commission</a> on the question of the multiple authorship of the <a href="../cathen/11646c.htm">Pentateuch</a>, some <a href="../cathen/03449a.htm">Catholics</a> assigned Josue, as well as the five <a href="../cathen/10596a.htm">Mosaic</a> books, to J, E, D, and P. <a href="../cathen/03449a.htm">Catholic</a> Biblical scholars favour the pre-Exilic unity of composition of Josue and its editorial independence of the <a href="../cathen/11646c.htm">Pentateuch</a>. This independence is shown by the completeness and originality of the plan of the book. We have seen the unity of this plan Josue's conquest and division of the promised land. The purpose is clear to carry on the history of the chosen people after the death of Moses. The purpose of the <a href="../cathen/11646c.htm">Pentateuch</a> was very different to codify the <a href="../cathen/09053a.htm">laws</a> of the chosen people as well as to sum up their primitive history. No <a href="../cathen/09053a.htm">laws</a> are codified in Josue. The critics argue that the death of Moses leaves a void to be filled up, i.e. the conquest of the land of promise, and therefore postulate this conquest for the historical, if not for the legal, completeness of the <a href="../cathen/11646c.htm">Pentateuch</a>. Such an hypothesis would justify one in postulating also that the history of the conquest after the death of Josue be needed for the historical completeness of the <a href="../cathen/11646c.htm">Pentateuch</a>. Again, the completeness of Josue's narrative of the conquest of the promised land is clear from the fact that it repeats data which are already given in the <a href="../cathen/11646c.htm">Pentateuch</a> and are details of that conquest. The orders of Moses to the children of <a href="../cathen/13214b.htm">Ruben</a> and of <a href="../cathen/06331b.htm">Gad</a> are clear cut in the <a href="../cathen/11646c.htm">Pentateuch</a> (<a href="../bible/num032.htm#vrs20">Numbers 32:20 sqq.</a>); so, too, is the execution of these orders by the <a href="../cathen/13214b.htm">Rubenites</a> and Gadites in the lands of the <a href="../cathen/01433c.htm">Amorrhites</a> and of Basan (<a href="../bible/num032.htm#vrs33">Numbers 32:33-38</a>). If Josue is part of the composite and late composition which the critics make the <a href="../cathen/10596a.htm">Mosaic</a> books out to be, how comes it that these very data concerning the children of <a href="../cathen/13214b.htm">Ruben</a> and of <a href="../cathen/06331b.htm">Gad</a> are repeated by the supposititious Deuteronomic D¹ or D² when he comes to set together the J and E and P of Josue? Why does he break in upon his continued narrative (see <a href="../bible/jos001.htm#vrs12">Joshua 1:12</a>; <a href="../bible/jos013.htm#vrs15">13:15-28</a>)? Why this useless repetition of the same names, if not because of the unity of composition of Josue? Why are the <a href="../cathen/12712a.htm">cities of refuge</a> given again (cf. 20:8; <a href="../bible/deu004.htm#vrs41">Deuteronomy 4:41 sqq.</a>)? To answer these and similar difficulties, the critics have recourse to an uncritical subterfuge D¹ or D² was not brought up in the <a href="../cathen/13554b.htm">school</a> of modern criticism; hence his blunderings. We cannot accept so uncritical and free-handed a writer as the God-chosen and inspired editor of the <a href="../cathen/11646c.htm">Pentateuch</a> and Josue. For a full refutation of the critics, see <a href="../cathen/04378a.htm">Cornely</a>, "Introd. Specialis in Hist. V. T. Libros", II (Paris, 1887, 177).</p> <h3 id="D">Authorship</h3> <p>(a) The Book of Josue was certainly written before the time of <a href="../cathen/04642b.htm">David</a>, for the <a href="../cathen/03569b.htm">Chanaanite</a> still dwelt in Gazer (xvi, 10), the Jebusite in <a href="../cathen/08344a.htm">Jerusalem</a> (xv, 63), and Sidon held supremacy in <a href="../cathen/12041a.htm">Phoenicia</a> (xiv, 28); whereas, before the time of Solomon, the Egyptians had driven the <a href="../cathen/03569b.htm">Chanaanite</a> from Gazer (<a href="../bible/1ki009.htm#vrs16">1 Kings 9:16</a>), <a href="../cathen/04642b.htm">David</a> had captured <a href="../cathen/08344a.htm">Jerusalem</a> in the eighth year of his reign (<a href="../bible/2sa005.htm#vrs5">2 Samuel 5:5</a>), and <a href="../cathen/15109a.htm">Tyre</a> (twelfth century <font size=-2>B.C.</font>) had supplanted Sidon in the supremacy of <a href="../cathen/12041a.htm">Phoenicia</a>. Moreover, in David's time, no writer could have set down his allies the <a href="../cathen/12041a.htm">Phoenicians</a> among the peoples to be destroyed (xiii, 6). (b) Internal evidence favours the view that the author lived not long after the death of Josue. The territory assigned to each tribe is very exactly described. Only the land allotted to Ephraim is set down (xvi, 5), since occupation was delayed (xvii, 16); on the other hand, we are told not only the portion of land allotted to Juda and Benjamin, but the cities they had captured (xv, 1 sqq.; xviii, 11 sqq.); as for the other tribes, the progress they had made in winning the cities of their lot is told us with an accuracy which could not be explained were we to admit that the narrative is post-Exilic in its final redaction. Only the inadmissible bungling of the uncritical D¹ or D² will serve to explain away this argument. (c) The question remains: Did Josue write all save the epilogue? <a href="../cathen/03449a.htm">Catholics</a> are divided. Most of the Fathers seem to have taken it for granted that the author is Josue; still there have ever been <a href="../cathen/03449a.htm">Catholics</a> who assigned the work to some one shortly after the death of the great leader. Theodoret (In Jos., q. xiv), Pseudo-Athanasius (Synopsis Sacr. Scrip.), Tostatus (In Jos., i, q. xiii; vii), Maes ("Josue Imperatoris Historia", Antwerp, 1574), Haneberg ("Gesch. der bibl. Offenbarung", Ratisbon, 1863, 202), Danko ("Hist. Rev. Div. V. T.", <a href="../cathen/15417a.htm">Vienna</a>, 1862, 200), Meignan ("De Moïse à David", Paris, 1896, 335), and many other <a href="../cathen/03449a.htm">Catholic</a> authors admit that the Book of Josue contains signs of later editing; but all insist that this editing was done before the Exile.</p> <h3 id="E">Historicity</h3> <p>The <a href="../cathen/02557a.htm">Biblical Commission</a> (15 Feb., 1909) has decreed the historicity of the primitive narrative of <a href="../bible/gen001.htm">Genesis 1-3</a>; a fortiori it will not tolerate that a <a href="../cathen/03449a.htm">Catholic</a> deny the historicity of Josue. The chief objection of <a href="../cathen/12652a.htm">rationalists</a> to the historical worth of the book is the almost overwhelming force of the <a href="../cathen/10338a.htm">miraculous</a> therein; this objection has no worth to the <a href="../cathen/03449a.htm">Catholic</a> <a href="../cathen/05692b.htm">exegete</a>. Other objections are forestalled in the treatment of the authenticity of the work. Full answer to the <a href="../cathen/12652a.htm">rationalistic</a> objections will be found in the standard works of <a href="../cathen/03449a.htm">Catholics</a> on introduction. Saints Paul (<a href="../bible/heb011.htm#vrs30">Hebrews 11:30-31</a>; <a href="../bible/heb013.htm#vrs5">13:5</a>), James (ii, 25), and Stephen (<a href="../bible/act007.htm#vrs45">Acts 7:45</a>), the tradition of the <a href="../cathen/14379b.htm">Synagogue</a> and of the <a href="../cathen/03744a.htm">Church</a> accept the Book of Josue as historical. To the Fathers Josue is an historical <a href="../cathen/11726a.htm">person</a> and a type of the <a href="../cathen/10212c.htm">Messias</a>. As an antidote to accusations that Josue was cruel and murderous, etc., one should read the Assyrian and <a href="../cathen/05329b.htm">Egyptian</a> accounts of the almost contemporary treatment of the vanquished. <a href="../cathen/02084a.htm">St. Augustine</a> solved the <a href="../cathen/12652a.htm">rationalistic</a> difficulty by saying that the abominations of the <a href="../cathen/03569b.htm">Chanaanites</a> merited the punishment which <a href="../cathen/06608a.htm">God</a>, as Master of the world, meted out to them by the hand of <a href="../cathen/08193a.htm">Israel</a> (In Hept., III, 56; P.L., XXXIV, 702, 816). These abominations of phallic worship and infant sacrifice have been proven by the excavations of the Palestine Exploration Fund at Gazer.</p> <h3 id="F">Text</h3> <p>The <a href="../cathen/13722a.htm">Septuagint</a> is preserved in two different recensions the Alexandrian (A) and Vatican (B) and varies considerably from the <a href="../cathen/10035a.htm">Masorah</a>; the <a href="../cathen/15515b.htm">Vulgate</a> often differs from all three (iii, 4; iv, 3, 13; v, 6). The <a href="../cathen/13416a.htm">Samaritan</a> Josue recently discovered, resembles the Sept. more closely than the <a href="../cathen/10035a.htm">Masorah</a>.</p> <div class='catholicadnet-728x90' id='cathen-728x90-bottom' style='display: flex; height: 100px; align-items: center; justify-content: center; '></div> <div class="cenotes"><h2>Sources</h2><p class="cenotes">Fathers: ORIGEN, <em>Eclectum in Jesum Nave</em> in <em>P.G.,</em> XII, 819-825); AUGUSTINE, <em>Quæstiones in Heptateuchum</em> in <em>P.L.,</em> XXXIV, 547). Modern writers: MAES, <em>op. cit.;</em> CALMET, <em>Comm. Lit. in Omnes Libros N. et V. Test.</em> (Würzburg, 1788); SERARIUS, <em>Josue,</em> etc. (Mainz, 1610); BONFRÈRE, <em>Josue, Judices, Ruth</em> (Paris, 1733); also works mentioned in body of article. Protestant: SPEAKER's <em>Bible,</em> II (London, 1872); KÖNIG, <em>Alttest Studien,</em> i. <em>Authentie des Buches Josua</em> (1836).</p></div> <div class="pub"><h2>About this page</h2><p id="apa"><strong>APA citation.</strong> <span id="apaauthor">Drum, W.</span> <span id="apayear">(1910).</span> <span id="apaarticle">Josue (Joshua).</span> In <span id="apawork">The Catholic Encyclopedia.</span> <span id="apapublisher">New York: Robert Appleton Company.</span> <span id="apaurl">http://www.newadvent.org/cathen/08524a.htm</span></p><p id="mla"><strong>MLA citation.</strong> <span id="mlaauthor">Drum, Walter.</span> <span id="mlaarticle">"Josue (Joshua)."</span> <span id="mlawork">The Catholic Encyclopedia.</span> <span id="mlavolume">Vol. 8.</span> <span id="mlapublisher">New York: Robert Appleton Company,</span> <span id="mlayear">1910.</span> <span id="mlaurl"><http://www.newadvent.org/cathen/08524a.htm>.</span></p><p id="transcription"><strong>Transcription.</strong> <span id="transcriber">This article was transcribed for New Advent by WGKofron.</span> <span id="dedication">With thanks to St. Mary's Church, Akron, Ohio.</span></p><p id="approbation"><strong>Ecclesiastical approbation.</strong> <span id="nihil"><em>Nihil Obstat.</em> October 1, 1910. Remy Lafort, S.T.D., Censor.</span> <span id="imprimatur"><em>Imprimatur.</em> +John Cardinal Farley, Archbishop of New York.</span></p><p id="contactus"><strong>Contact information.</strong> The editor of New Advent is Kevin Knight. My email address is webmaster <em>at</em> newadvent.org. Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.</p></div> </div> <div id="ogdenville"><table summary="Bottom bar" width="100%" cellpadding=0 cellspacing=0><tr><td class="bar_white_on_color"><center><strong>Copyright © 2023 by <a href="../utility/contactus.htm">New Advent LLC</a>. 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