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Daniel ,, 30 Oct. The theme enjoyed a vogue during the fourth century on carved sarcophagi: at least twenty-nine have survived in full or in fragments. During the transition from the Late Bronze to the Early Iron Age—probably about bce—the Israelites entered Canaan, settling at first in the hill country and in the south. Israel's total population leaving at the Exodus was 5, according to Petrie, over 20, according to Mendenhall, about 72, Wenham and about , Clark.
Boundaries of the ' Promised Land ' given by Jerome c. Yahweh promised Abraham that if he followed these laws, he would found a great nation that would live in a land flowing with milk and honey. This land , known as Canaan in ancient times, is roughly located in the same place as modern-day Israel.
The land that God promised he would give to the descendants of Abraham and Isaac and Jacob; the land flowing with milk and honey; the land of Canaan, or Palestine.
The Israelites did not take it over until after the Exodus, when they conquered the people already living there. Manna Hebrew:??? Ten Lost Tribes of Israel, 10 of the original 12 Hebrew tribes , which, under the leadership of Joshua, took possession of Canaan, the Promised Land , after the death of Moses.
Manna was almost certainly trehalose, a white crystalline carbohydrate made of two glucose molecules joined together. It is one of very few naturally occurring molecules that taste sweet, although it is only half as sweet as sugar. The land known as Canaan was situated in the territory of the southern Levant, which today encompasses Israel, the West Bank and Gaza, Jordan, and the southern portions of Syria and Lebanon. Christianity similarly uses forty to designate important time periods.
Before his temptation, Jesus fasted "forty days and forty nights" in the Judean desert Matthew , Mark , Luke Forty days was the period from the resurrection of Jesus to the ascension of Jesus Acts The Hebrew Bible directed that the Ark of the Covenant be placed within a movable shrine known as the tabernacle.
When the tests and rigors of desert life became difficult, they hardened their hearts in anger and resentment. They forgot His power and trembled in fear at the thought of facing the Canaanites. In so doing, they lost their privilege to enter the land of promise. As their children stood on the mountain and saw in the distance the promised land, the realization of their expectations, were they ready? Did they appreciate the great blessing of receiving that which was denied their fathers?
Or would they pollute their inheritance, as their fathers had done before? Between this Book and the five Books of Moses, there is the same analogy as between the four Gospels and the Acts of the Apostles.
The Pentateuch contains a history of the Acts of the great Jewish legislator, and the Laws on which the Jewish Church should be established. The Book of Joshua gives an account of the establishment of that Church in the Land of Canaan, according to the oft-repeated promises and declarations of God.
The Gospels give an account of the transactions of Jesus Christ, the great Christian legislator, and of those Laws on which his Church should be established, and by which it should be governed. The Acts of the Apostles gives an account of the actual establishment of that Church, according to the predictions and promises of its great founder.
Thus, then, the Pentateuch bears as pointed a relation to the Gospels as the Book of Joshua does to the Acts of the Apostles. Clarke called the Old Testament the Jewish Church, meaning the organization founded by Jehovah among the early Israelites. But Latter-day Saints know that Jehovah was the premortal Christ. This fact explains the remarkable parallels. Both Churches were the Church of Jesus Christ, given in different circumstances and with different priesthood emphasis.
But in both cases baptisms were performed, and the principles of righteous living and faith in God were clearly taught.
These parallels suggest that the book of Joshua may continue the typology, or symbolism, of Christ, just as did the law of Moses. Just as Moses, in his role as prophet, lawgiver, mediator, and deliverer, was a type of Jesus Christ, so Joshua, who led Israel into the promised land, was also a type of Jesus, who leads all the faithful into the ultimate land of promise, the celestial kingdom.
In other words, in the original Hebrew both Joshua and Jesus were the same name. Christ united in his person the characters both of Moses and Aaron, or legislator and high priest; hence he ever considers himself, and is considered by his apostles and followers, the same in the Christian Church that Moses and Aaron were in the Jewish.
The analogies are so abundant, and indeed universal, that time would fail to enumerate them. On this very principle it would be a matter of high utility to read these Old Testament and the New Testament books together, as they reflect a strong and mutual light on each other, bear the most decided testimony to the words and truth of prophecy, and show the ample fulfilment of all the ancient and gracious designs of God.
Biblical Israel is generally thought of as that region south and southwest of the Lebanon mountains, north and east of Egypt, east of the Mediterranean coastal plain, and west of the Arabian desert. In dimension, Israel was roughly miles from Dan to Beersheba, and at its greatest width it was about 75 miles across. The Lord promised Joshua that the original extent of the land promised to Abraham was to be given to Israel see Genesis ; Joshua Although the Israelites who went into the promised land with Joshua were generally faithful and obedient, as a nation Israel soon returned to their old ways and lost the blessings promised to them of winning the whole land.
Not until the time of David and Solomon about two hundred years later did Israel control the land given in the original covenant and then only for a short while, for they soon lost the outermost parts of it again. After affirming that Joshua had the power and authority of Moses see v. He was not to vary from it see v.
The tribes of Reuben, Gad, and Manasseh, who were to inherit lands already conquered on the east side of the Jordan, were charged to join the other tribes in conquering the rest of the land. These tribes showed their loyalty by accepting that charge and covenanting to put to death any who refused to do so.
Christian interpreters also are inclined to adopt this interpretation for the sake of the character of the woman of whom the Apostle speaks well, and who would appear from Matt. There were no inns; and when certain substitutes for inns subsequently came into use, they were never, in any Eastern country, kept by women.
On the other hand, strangers from beyond the river might have repaired to the house of a harlot without suspicion or remark. The Bedouins from the desert constantly do so at this day in their visits to Cairo and Bagdad.
The house of such a woman was also the only one to which they, as perfect strangers, could have had access, and certainly the only one in which they could calculate on obtaining the information they required without danger from male inmates. This concurrence of analogies in the word, in the thing, and in the probability of circumstances, ought to settle the question. If we are concerned for the morality of Rahab, the best proof of her reformation is found in the fact of her subsequent marriage to Salmon; this implies her previous conversion to Judaism, for which indeed her discourse with the spies evinces that she was prepared.
These verses illustrate the value placed upon an oath or promise by men of ancient times. Unfortunately, men of that day were more faithful to their covenants with other men than they were to those made with God. A token was agreed upon as proof of their intention to protect Rahab and her family from destruction in return for her assistance. This thread would serve as a reminder to attacking Israel that Rahab and all within her house were to be spared from destruction. In both instances Israel passed through the water into a newness of life.
In each instance the passage represented a new covenant agreement. Israel passed over the River Jordan on the first day of the Passover see Joshua ; ; compare Exodus Biblical peoples were very fond of symbolic acts to commemorate great events. It is important to remember that the Israelites did not move into a land where no one lived. On the contrary, the area known as Canaan had been inhabited for centuries. The mention of the Amorite and Canaanite kings and their response to the miraculous crossing of the Jordan further indicates that all of the land of Canaan was laid at the feet of Israel by the Lord.
They had only to physically conquer those who were already defeated mentally, but they lost the advantage the Lord gave them when they began to forsake their covenants with Him. Israel had wandered forty years in the wilderness because they were not faithful in their covenant with God. It is not surprising, then, that during that period they had failed to continue the practice of circumcision, which was the symbol of their covenant.
Therefore, after Joshua had led his people through the waters of the Jordan—a type of baptism see Reading —onto the sacred ground that had been denied their fathers, the Lord required them to reinstitute the physical token of the covenant. This event marks a major turning point for Israel. For the first time in forty years the children of Israel were on their own.
The Israelites had been tenderly nursed with manna during that time, but now they were to stand forth in maturity and, from their own labor, eat the bread of the land. Considering that the manna had appeared every day but the Sabbath for forty years, or more than twelve thousand times, it truly was the end of a remarkable era.
Although there is a noticeable lack of detail in this account, what is recorded suggests a miraculous vision shown to Joshua. Most commentators assume either a mortal servant of God or an angel came to strengthen Joshua and Israel as they prepared for their first battle.
Two things, however, suggest that Joshua may actually have seen Jehovah, the premortal Jesus Christ. First, when Joshua fell down to worship him, no attempt was made to stop him.
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