• Joseph
    Aid to Bible Understanding

    • death to Jesus. Warned in a dream that Herod was seeking to find the child to destroy it, Joseph heeded divine instructions to flee with his family to Egypt.—Matt. 2:1-15.

      After the decease of Herod, Jehovah’s angel again appeared in a dream to Joseph, saying: “Get up, take the young child and its mother and be on your way into the land of Israel.” However, hearing that Herod’s son Archelaus was ruling in his father’s stead, he feared to return to Judea, and “being given divine warning in a dream, he withdrew into the territory of Galilee, and came and dwelt in a city named Nazareth.”—Matt. 2:19-23.

      Each year Joseph and Mary attended the Passover celebration at Jerusalem. On one occasion they were returning to Nazareth when, after covering a day’s distance from Jerusalem, they found that the twelve-year-old Jesus was missing. Diligently they searched for him and finally found him at the temple in Jerusalem, listening to and questioning the teachers there.—Luke 2:41-50.

      The Scriptural record is silent on the extent of the training Joseph gave to Jesus. Doubtless, though, he contributed to Jesus’ progressing in wisdom. (Luke 2:51, 52) Joseph also taught him the carpenter trade, for Jesus was known both as the “carpenter’s son” (Matt. 13:55) and as the “carpenter.”—Mark 6:3.

      Joseph’s death is not specifically mentioned in the Scriptures. But it seems that he did not survive Jesus. Had he lived beyond Passover time of 33 C.E., it is unlikely that the impaled Jesus would have entrusted Mary to the care of the apostle John.—John 19:26, 27.

      9. A half brother of Jesus Christ. (Matt. 13:55; Mark 6:3) Like his other brothers, Joseph at first did not exercise faith in Jesus. (John 7:5) Later, however, Jesus’ half brothers, doubtless including Joseph, became believers. They are mentioned as being with the apostles and others after Jesus’ ascension to heaven, so they were likely among the some 120 disciples assembled in an upper room at Jerusalem when Matthias was chosen by lot as a replacement for unfaithful Judas Iscariot. It appears that this same group of about 120 received God’s spirit on the day of Pentecost in 33 C.E.—Acts 1:9–2:4.

      10. A wealthy man from the Judean city of Arimathea and a reputable member of the Jewish Sanhedrin. Although a good and righteous man who was waiting for God’s kingdom, Joseph, due to his fear of unbelieving Jews, did not openly identify himself as a disciple of Jesus Christ. However, he did not vote in support of the Sanhedrin’s unjust action against Christ Jesus. Later, he courageously asked Pilate for Jesus’ body and, along with Nicodemus, prepared it for burial and then placed it in a new rock-cut tomb. This tomb was situated in a garden near the place of impalement and belonged to Joseph of Arimathea.—Matt. 27:57-60; Mark 15:43-46; Luke 23:50-53; John 19:38-42.

      11. One put up along with Matthias as a candidate for the office of oversight vacated by the unfaithful Judas Iscariot. Joseph, also called Barsabbas (perhaps a family name or merely an additional name) and surnamed Justus, was a witness of the work, miracles and resurrection of Jesus Christ. However, Matthias, not Joseph, was chosen by lot to replace Judas Iscariot before Pentecost of 33 C.E. and came to be “reckoned along with the eleven apostles.”—Acts 1:15—2:1.

      12. A Levite surnamed Barnabas and a native of Cyprus. (Acts 4:36, 37) He was a close associate of the apostle Paul.—See BARNABAS.

  • Josheb-basshebeth
    Aid to Bible Understanding

    • JOSHEB-BASSHEBETH

      (Joʹsheb-bas·sheʹbeth).

      The head one of David’s three most outstanding mighty men. (2 Sam. 23:8) At 1 Chronicles 11:11 he is called Jashobeam, which is probably the more correct form. There are other scribal difficulties with the text in 2 Samuel 23:8, making it necessary for the obscure Hebrew in the Masoretic text (which appears to read, “He was Adino the Eznite”) to be corrected to read “He was brandishing his spear.” (NW) Other modern translations read similarly. (AT, JB, Mo, Ro ftn., RS) Thus Samuel is made to agree with the book of Chronicles and with the construction pattern in this section of material. It is “the three” that are being discussed, but to introduce another name, Adino, makes four. Additionally, each of the three mighty men has one of his deeds credited to him, so if the overpowering of the 800 were attributed to someone else, there would be no deed credited here to Josheb-basshebeth (Jashobeam).—See JASHOBEAM No. 2.

      There is a possibility that the deed ascribed to Josheb-basshebeth at 2 Samuel 23:8 is not the same as that mentioned at 1 Chronicles 11:11. This may explain why the Samuel account speaks of 800 slain, whereas the Chronicles account refers to 300 slain.

  • Joshua
    Aid to Bible Understanding

    • JOSHUA

      (Joshʹu·a) [Jehovah is salvation].

      1. Son of Nun; an Ephraimite who ministered to Moses and was later appointed as his successor. (Ex. 33:11; Deut. 34:9; Josh. 1:1, 2) The Scriptures portray Joshua as a bold and fearless leader, one who was confident in the certainty of Jehovah’s promises, obedient to divine direction and determined to serve Jehovah in faithfulness. His original name was Hoshea, but Moses called him Joshua or Jehoshua. (Num. 13:8, 16) The Bible record, however, does not reveal just when Hoshea came to be known as Joshua.

      LEADS FIGHT AGAINST AMALEKITES

      In 1513 B.C.E., when the Israelites encamped at Rephidim shortly after their miraculous deliverance from Egypt’s military might at the Red Sea, the Amalekites launched an unprovoked attack on them. Joshua was then appointed by Moses as commander in the fight against the Amalekites. Under his able leadership, the Israelites, with divine assistance, vanquished the foe. Subsequently Jehovah decreed ultimate annihilation for the Amalekites, instructing Moses to make a written record about this and to propound it to Joshua.—Ex. 17:8-16.

      SERVES AS MOSES’ ATTENDANT

      Later, at Mount Sinai, Joshua, as Moses’ attendant, likely was one of the seventy older men who were privileged to see a magnificent vision of Jehovah’s glory. Thereafter Joshua accompanied Moses part way up Mount Sinai but apparently did not enter the cloud, since Moses alone was commanded to do so. (Ex. 24:9-18) Both he and Moses remained on Mount Sinai for forty days and forty nights. At the end of this period, while descending Mount Sinai with Moses, Joshua mistook the sound of Israel’s singing in connection with their idolatrous calf worship as “a noise of battle.” Doubtless he shared Moses’ indignation when he caught sight of the golden calf and perhaps even assisted in its destruction.—Ex. 32:15-20.

      By engaging in calf worship the Israelites broke the solemn covenant they had made with Jehovah God. This may have prompted Moses to move his tent (the “tent of meeting”) from the area where the people encamped, as Jehovah had not yet forgiven them for their sin and was therefore no longer in the midst of Israel. Perhaps to prevent Israelites from entering the tent of meeting in their unclean state, Joshua remained there whenever Moses returned to the Israelite camp.—Ex. 33:7-11; 34:9.

      At a later time, when Moses, on account of the murmurings of the people, felt that his load was too great, Jehovah directed that he select seventy older men to assist him. These older men were then to go to the tent of meeting. But two of them, Eldad and Medad, doubtless for a valid reason, remained in the camp. When God’s spirit became operative upon the sixty-eight assembled at the tent of meeting, Eldad and Medad likewise began acting as prophets in the camp. News of this was quickly brought to Moses. Then Joshua, feeling jealous for his lord, urged that Moses restrain them. Since Eldad and Medad had apparently received the spirit apart from Moses’ mediation, Joshua may have felt that this detracted from the authority of his lord. But Moses corrected Joshua, saying: “I wish that all of Jehovah’s people were prophets, because Jehovah would put his spirit upon them.”—Num. 11:10-29; compare Mark 9:38, 39.

      SPIES OUT THE PROMISED LAND

      It was sometime after this that the Israelites encamped in the wilderness of Paran. From there Moses sent out twelve men to spy out the Promised Land, one of these men being Joshua (Hoshea or Jehoshua). Forty days later only Joshua and Caleb brought back a good report. The other ten spies disheartened the people, claiming that Israel could never hope to defeat the powerful inhabitants of Canaan. Consequently rebellious murmuring broke out in the camp. Joshua and Caleb then ripped their garments apart and, as they tried to allay the people’s fears, cautioned them against rebellion. But their courageous words reflecting full confidence in Jehovah’s ability to fulfill his word were to no avail. In fact, “all the assembly talked of pelting them with stones.”—Num. 13:2, 3, 8, 16, 25–Nu 14:10.

      For their rebellion Jehovah sentenced the Israelites to wander in the wilderness for forty years until all the registered males (not including the Levites, who were not registered among the other Israelites for military duty; Num. 1:2, 3, 47) from twenty years old upward died off. Of the registered males, Joshua and Caleb alone were to enter the Promised Land, whereas the ten unfaithful spies were to die by a scourge from Jehovah.—Num. 14:27-38; compare Numbers 26:65; 32:11, 12.

      APPOINTED AS MOSES’ SUCCESSOR

      Toward the close of Israel’s wandering in the wilderness Moses and Aaron, for failing to sanctify Jehovah respecting the miraculous provision of water at Kadesh, also lost the privilege of entering the Promised Land. (Num. 20:1-13) Therefore, Jehovah instructed Moses to commission Joshua as his successor. In the immediate presence of the new high priest, Aaron’s son Eleazar, and before the assembly of Israel, Moses placed his hands upon Joshua. Although appointed as Moses’ successor, Joshua was not to be like him in knowing Jehovah “face to face.” Not all of Moses’ dignity was transferred to Joshua but only that which was needed for him to have the respect of the nation. Rather than the more direct communication Moses had been able to enjoy with Jehovah, “face to face” as it were, Joshua was to consult the high priest, to whom had been entrusted the Urim and Thummim by which the divine will could be ascertained.—Num. 27:18-23; Deut. 1:37, 38; 31:3; 34:9, 10.

      As divinely directed, Moses gave certain instructions and encouragement to Joshua so that he might faithfully discharge his commission. (Deut. 3:21, 22, 28; 31:7, 8) Finally, as the time of his death was nearing, Moses was to station himself with Joshua at the tent of meeting. Jehovah then commissioned Joshua, confirming the earlier appointment made by the imposition of Moses’ hands. (Deut. 31:14, 15, 23) Subsequently Joshua participated in some way in writing and teaching the Israelites the song that was given to Moses by inspiration.—Deut. 31:19; 32:44.

      ACTIVITIES AS MOSES’ SUCCESSOR

      After Moses’ death Joshua prepared to enter the Promised Land. He dispatched officers so that these might instruct the Israelites about getting ready to cross the Jordan three days from then, he reminded the Gadites, Reubenites and the half tribe of Manasseh of their obligation to assist in the conquest of the land, and sent out two men to reconnoiter Jericho and the surrounding area.—Josh. 1:1–2:1.

      Following the return of the two spies the Israelites left Shittim and encamped near the Jordan. On the next day Jehovah miraculously dammed up the Jordan, permitting the nation to cross on dry ground. To memorialize this event Joshua set up twelve stones in the middle of the riverbed and twelve stones at Gilgal, Israel’s first encampment W of the Jordan. He also made flint knives for circumcising all the Israelite males born in the wilderness. Thus some four days later they were in a fit condition to observe the Passover.—Josh. 2:23–5:11.

      Thereafter, while near Jericho, Joshua met an angelic prince from whom he received instruction about the procedure to be followed in taking that city. Joshua handled matters accordingly and, after devoting Jericho to destruction, pronounced a prophetic curse on its future rebuilder, which was fulfilled over five hundred years later. (Josh. 5:13–6:26; 1 Ki. 16:34) Next he moved against Ai. At first, the Israelite force of some 3,000 men suffered defeat, Jehovah having withheld his aid because of Achan’s disobediently taking spoil from Jericho for personal use. Subsequent to Achan’s being stoned along with his household for this sin, Joshua employed an ambush against Ai and reduced the city to a desolate mound.—Josh. 7:1–8:29.

      It was then that the entire congregation of Israel, including women, children and alien residents, went to the vicinity of Mount Ebal. There at Mount Ebal Joshua built an altar according to the specifications outlined in the Law. As half of the congregation stood in front of Mount Gerazim and the other half in front of Mount Ebal, Joshua read to them the “law, the blessing and the malediction.” “There proved to be not a word of all that Moses had commanded that Joshua did not read aloud.”—Josh. 8:30-35.

      After returning to their Gilgal camp, Joshua and the chieftains of Israel had a visit from Gibeonite messengers. Recognizing that Jehovah was fighting for the Israelites, the Gibeonites, through trickery, succeeded in concluding a covenant of peace with Joshua. When the actual facts came to light, however, Joshua constituted them slaves. News of what the Gibeonites had done also reached Adoni-zedek the king of Jerusalem. For this reason he and four other Canaanite kings launched a punitive expedition against them. In response to an appeal from the Gibeonites for aid, Joshua staged an all-night march from Gilgal. Jehovah then fought for Israel in defense of the Gibeonites, indicating that he did not disapprove of the covenant that had earlier been made with them. More of the enemy forces perished as a result of a miraculous hailstorm than died in the actual warfare. Jehovah even listened to Joshua’s voice in lengthening the daylight hours for the battle.—Josh. 9:3–10:14.

      Joshua followed up this God-given victory by capturing Makkedah, Libnah, Lachish, Eglon, Hebron and Debir, thus breaking the power of the Canaanites in the southern part of the land. Next the northern Canaanite kings, under the leadership of Jabin the king of Hazor, assembled their forces at the waters of Merom to fight against Israel. Though faced with horses and chariots, Joshua was divinely encouraged not to give way to fear. Again Jehovah granted victory to the Israelites. As instructed, Joshua hamstrung the horses and burned the chariots of the enemy. Hazor itself was consigned to the fire. (Josh. 10:16–11:23) Thus, within a period of about six years (compare Numbers 10:11; 13:2, 6; 14:34-38; Joshua 14:6-10), Joshua defeated thirty-one kings and subjugated large sections of the Promised Land.—Josh. 12:7-24.

      Now came the time for distributing the land to the individual tribes. This was done initially from Gilgal, under the supervision of Joshua, High Priest Eleazar and ten other divinely appointed representatives. (Josh. 13:7; 14:1, 2, 6; Num. 34:17-29) After the tabernacle was located at Shiloh the apportioning of the land by lot continued from there. (Josh. 18:1, 8-10) Joshua himself received the city of Timnath-serah in the mountainous region of Ephraim.—Josh. 19:49, 50.

      FINAL ADMONITION TO ISRAELITES, AND DEATH

      Toward the end of his life Joshua assembled Israel’s older men, heads, judges and officers, admonishing them to serve Jehovah in faithfulness and warning them of the consequences of disobedience. (Josh. 23:1-16) He also called together the entire congregation of Israel, reviewed Jehovah’s past dealings with their forefathers and the nation, and then appealed to them to serve Jehovah. Said Joshua: “Now if it is bad in your eyes to serve Jehovah, choose for yourselves today whom you will serve, whether the gods that your forefathers who were on the other side of the River served or the gods of the Amorites in whose land you are dwelling. But as for me and my household, we shall serve Jehovah.” (Josh. 24:1-15) Thereafter the Israelites renewed their covenant to obey Jehovah.—Josh. 24:16-28.

      At the age of 110 years Joshua died and was buried at Timnath-serah. The good effect of his unswerving loyalty to Jehovah is evident from the fact that “Israel continued to serve Jehovah all the days of Joshua and all the days of the older men who extended their days after Joshua.”—Josh. 24:29-31; Judg. 2:7-9; see CHRONOLOGY, page 336, for details on the time period that may have been involved.

      2. Owner of a field at Beth-shemesh where the sacred Ark first came to rest and was exposed to view after being returned by the Philistines.—1 Sam. 6:14, 18.

      3. Chief of Jerusalem in the time of King Josiah. It appears that high places used for false worship were located near Joshua’s residence, but Josiah had these pulled down.—2 Ki. 23:8.

      4. Son of Jehozadak; the first high priest to serve the repatriated Israelites following their return from Babylonian exile. (Hag. 1:1, 12, 14; 2:2-4; Zech. 3:1-9; 6:11) In the Bible books of Ezra and Nehemiah he is called Jeshua.—See JESHUA No. 4.

  • Joshua, Book of
    Aid to Bible Understanding

    • JOSHUA, BOOK OF

      This Bible book provides a vital link in the history of the Israelites by showing how God’s promises to the patriarchs Abraham, Isaac and Jacob were fulfilled. Probably covering a period of more than twenty years (1473-c. 1450 B.C.E.), it tells of the conquest of Canaan, followed by the distribution of the land to the Israelites, and concludes with Joshua’s discourses encouraging faithfulness to Jehovah.

      The fact that the book contains ancient names for cities (Josh. 14:15; 15:15) and detailed instructions and then relates how these were carried out indicates that it is a contemporary record. (For examples see Joshua 1:11-18; 2:14-22; 3:2–4:24; 6:22, 23.) In fact, the writer identifies himself as living at the same time as Rahab of Jericho and therefore as an eyewitness.—Josh. 6:25.

      AUTHENTICITY

      In the estimation of some, however, the book of Joshua is not true history. This view is primarily based on the assumption that, since the miracles mentioned in the book are foreign to recent human experience, they could not have happened. It therefore calls into question God’s ability to perform miracles, if not also his existence, as well as the writer’s integrity. For the writer to have embellished his account with fiction while presenting himself as an eyewitness would have made him guilty of deliberate deceit. Surely it is illogical to conclude that a book that honors God as the Fulfiller of his word (Josh. 21:43-45), encourages faithfulness to him (Josh. 23:6-16; 24:14, 15, 19, 20, 23) and openly acknowledges Israel’s failures was produced by a false witness.—Josh. 7:1-5; 18:3.

      No one can deny that the Israelite nation came into existence and occupied the land described in the book of Joshua. Likewise, there is no valid basis for challenging the truthfulness of that book’s account concerning the way in which the Israelites gained possession of Canaan. Neither the psalmists (Ps. 44:1-3; 78:54, 55; 105:42-45; 135:10-12; 136:17-22), Nehemiah (9:22-25), the first Christian martyr Stephen (Acts 7:45), the disciple James (Jas. 2:25) nor the learned apostle Paul (Acts 13:19; Heb. 4:8; 11:30, 31) doubted its authenticity. And 1 Kings 16:34 records the fulfillment of Joshua’s prophetic curse uttered about five hundred years earlier at the time of Jericho’s destruction.—Josh. 6:26.

      WRITER

      Some scholars, although acknowledging the book to have been written in or near the time of Joshua, reject the traditional Jewish view that Joshua himself wrote it. Their main objection is that some of the events recorded in the book of Joshua also appear in the book of Judges, which commences with the words, “And after the death of Joshua.” (Judg. 1:1) Nevertheless, this opening statement is not necessarily a time indicator for all the events found in the Judges account. The book is not arranged in strict chronological order, for it mentions an event that definitely is placed before Joshua’s death. (Judg. 2:6-9) Therefore, some things, such as the capture of Hebron by Caleb (Josh. 15:13, 14; Judg. 1:9, 10), Debir by Othniel (Josh. 15:15-19; Judg. 1:11-15) and Leshem or Laish (Dan) by the Danites (Josh. 19:47, 48; Judg. 18:27-29) could likewise have taken place before Joshua’s death. Even the action of the Danites in setting up an idolatrous image at Laish could reasonably fit Joshua’s time. (Judg. 18:30, 31) In his concluding exhortation, Joshua told the Israelites: “Remove the gods that your forefathers served on the other side of the River and in Egypt, and serve Jehovah.” (Josh. 24:14) Had idolatry not existed, this statement would have had little meaning.

      Logically, then, with the exception of the concluding portion that reports his death, the book may be attributed to Joshua. As Moses had recorded the happenings of his lifetime, so it would have been fitting for Joshua to do likewise. The book itself reports: “Then Joshua wrote these words in the book of God’s law.”—Josh. 24:26.

      NOT CONTRADICTORY

      Some have felt that the book is contradictory in making it appear that the land was completely