By Sarah Lebhar Hall
Joshua's characterization has acquired insufficient scholarly cognizance so far, principally simply because he's visible as a light personality, an insignificant stereotype within the biblical history. This two-dimensional examining frequently ends up in the belief that Joshua is intended to symbolize one other personality within the history. yet this technique neglects the various features of Joshua's personality which are distinct, and doesn't handle the text's presentation of his flaws. nevertheless, a few students have lately advised that Joshua's personality is considerably flawed. This studying is in a similar way untenable, as these gains of Joshua's management that it portrays as defective are actually condoned, no longer condemned, via the textual content itself. shut exam of the conquest narratives means that Joshua's personality is either advanced and trustworthy.
To the measure that Joshua features as a paradigm within the next histories, this paradigm has to be conceived extra commonly than it's been within the past. he isn't in basic terms a royal, prophetic, or priestly determine, yet workouts, and infrequently exemplifies, the numerous forms of management that characteristic within the former prophets.
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Additional info for Conquering Character: The Characterization of Joshua in Joshua 1-11
60 These two alternatives are then played out in the remainder of Israel’s history. e. Joshua: King? Warrior? Prophet? Worshipper? Porter, following Loh¿nk, identi¿es in Josh 1:1–9 (cf. 61 According to this reading, the paradigm of kingship frames Joshua’s “succession” to Moses’ of¿ce (cf. 62 The elements of commission, encouragement, 58 On the correspondence between Josh 1 and 1 Kgs 2, see Porter, “Succession,” 117–18. Cf. Miller’s discussion of Josiah in 2 Kgs 23:25. Patrick D. Miller, “The Story of the First Commandment: The Book of Joshua,” in Covenant as Context: Essays in Honour of E.
330–31. 32. Indeed, Joshua is the ¿rst character, canonically, whose name is changed to incorporate the personal name of God, “Yahweh” (Num 13:16); David M. Howard, Joshua (NAC 5; Nashville: Broadman & Holman, 1998), 73. 33. Billault, “Characterization,” 124. 34. BDB, 221. 35. Sternberg, Poetics, 326. On the possibility that “Nun” is the name of a tribe or clan rather than an individual, see J. Alberto Soggin, Joshua: A Commentary (London: SCM, 1972), 1–2 n. 1; G. A. Cooke, The Book of Joshua in the Revised Version with Introduction and Notes (Cambridge Bible for Schools and Colleges; Cambridge: Cambridge University Press, 1918), 3; and Boling and Wright, Joshua, 120.
Noth, K. Möhlenbrink, and S. Mowinckel. 4. Robinson, “Coherence”; cf. Soggin, Joshua, 38–39; Moshe Weinfeld, The Promise of the Land: The Inheritance of the Land of Canaan by the Israelites (Berkeley: University of California Press, 1993), 143–44. 5. Soggin, Joshua, 38–39. 6. Zakovitch, “Humor,” 81, 84, 94–95, outlines this argument in detail. 7. Robinson, “Coherence,” 331. 8. James D. Nogalski, “Preaching from Joshua in Canonical Contexts,” RevExp 95 (1998): 263–69 (265). 1 30 Conquering Character One cannot understand the relevance of Josh 2 for the battle at Jericho without considering its relationship to the espionage described in Num 13 and 14.