Saint Josué
Ancien Testament (XIIIe siècle av. J.-C.)
1250 à 1200 av JC.
Serviteur de Moïse, chef des Israélites dans la conquête de la Terre Promise.
Choisi par Moïse pour lui succéder, il préfigure le Christ. C'est lui qui fit entrer le peuple hébreu sur la Terre Promise. Il s'occupa également de répartir les douze tribus au travers du Pays que Dieu leur avait donné.
Le Seigneur dit à Josué : « Aujourd'hui, je vais commencer à te rendre grand devant tout Israël, pour qu'il sache que je suis avec toi comme j'ai été avec Moïse.
Livre de Josué, chapitre 3, verset 7, Bible de la liturgie
Commémoraison de saint Josué, fils de Noun, serviteur du Seigneur, vers 1220
avant le Christ. Quand Moïse lui eut imposé les mains, il fut rempli de
l'esprit de sagesse et, après la mort de Moïse, il fit passer le peuple
d'Israël à travers le lit du Jourdain et l'introduisit, d'une manière
merveilleuse, dans la terre de la promesse.
Martyrologe romain
SOURCE : https://nominis.cef.fr/contenus/saint/1775/Saint-Josue.html
Joshua and the Israelite people, Carolingian miniature, c. 840
Les personnages de l’Ancien Testament : Josué, le
conquérant
Philippe-Emmanuel
Krautter | 03 août 2018
Tout au long de l'été, (re)découvrez les personnages
de la Bible avec Aleteia. Aujourd'hui, Josué, le successeur de Moïse.
Puisque l’entrée en Terre promise a été refusée à
Moïse, c’est Josué qui prendra le relais divin. Le livre de Josué, situé juste
après le Pentateuque (Torah), fait en effet de lui son successeur. Moins
célèbre que l’illustre prophète, Josué n’en demeure pas moins une figure
importante de l’Alliance.
Un proche de Moïse
Avant la mort de Moïse, Josué apparaît comme un
auxiliaire de confiance de celui qui a mené le peuple d’Israël dans le désert
depuis la sortie d’Égypte. Il est le fils de Noun et s’est déjà fait remarquer
lors de la bataille de Réphidim qu’il a remporté grâce à l’aide divine. Il
accompagne Moïse au mont Sinaï, le laissant seul atteindre le sommet pour
rencontrer Dieu, et c’est encore lui qui sera le témoin éloigné de la
perversion du peuple d’Israël avec le Veau d’or.
La traversée du Jourdain
Avec la disparition de Moïse avant d’atteindre la
Terre promise, c’est à Josué qu’il incombe de traverser le fleuve Jourdain afin
d’y faire entrer son peuple après quarante années d’errance dans le désert. Cet
épisode renouvelle et commémore ce qui s’est passé avec la mer Rouge. Josué et
les prêtres portant l’Arche d’alliance s’approchent de la rive ; le fleuve à
leur passage stoppe ses flots pour laisser passer le peuple d’Israël à pied
sec. La Parole divine portée par Josué préfigure l’entrée triomphale en Terre
promise, ce don de Dieu. Reste cependant à conquérir ces terres déjà habitées…
Les trompettes de Jéricho
Or, les épaisses murailles de Jéricho sont réputées
indestructibles et le peuple d’Israël n’a pas encore d’armée puissante, aussi
c’est sur la foi qu’il faudra compter pour abattre les murs de cette cité
imprenable. Josué envoie en reconnaissance à Jéricho deux espions accueillis
par la prostituée Rahab qui adhère à leur religion et sera sauvée pour cela.
Mais, ce ne sera pas par les armes que les murailles seront abattues, Dieu
ayant intimé à Josué de suivre un rituel reposant sur le chiffre symbolique
7 : six jours de procession avec l’Arche d’alliance autour des murailles
au terme desquels, le septième jour, les terribles trompettes font abattre l’enceinte
pourtant indestructible. Cet épisode inspirera à Victor Hugo dans Les
Châtiments ces célèbres vers « Sonnez, sonnez toujours… ». Tout
ce que contient la ville est anathème et détruit, à l’exception de Rahab et des
siens sauvés pour avoir accueilli l’étranger et la Parole divine.
Josué arrête la course du soleil
La conquête de la Terre promise doit tout au soutien
divin : « Nul ne tiendra devant toi, tant que tu vivras »
annonce Dieu à celui qui mourra à 110 ans. La suite du livre de Josué en
témoignera. Même les éléments lui seront soumis et à l’occasion d’une bataille
contre les Amorrites, Josué implore Dieu pour que la journée se prolonge plus
longtemps afin de remporter la victoire. Josué intime alors au soleil de
suspendre sa course, de même qu’à la lune, et la victoire est acquise grâce à
ce soutien divin. Josué, comme Moïse, a la confiance de Dieu, l’Alliance est
renouvelée et le nom de Josué, Yeshoua qui signifie en hébreu
« Dieu sauve », préfigure celui de Jésus signifiant également
« Dieu sauve » en grec.
Lire aussi :
Que
signifie le nom de « Jésus » ?
SOURCE : https://fr.aleteia.org/2018/08/03/les-personnages-de-lancien-testament-josue-le-conquerant/
Robert Hecquet,
Israelites Crossing the Jordan River, c. 1750
Also known as
Joshua the Prophet
Joshua, son of Nun
Giosuè, Hosea, Hoshea, Jehoshua, Jesus, Josua, Josue,
Josuë, Jozua, Jozuë, Osee, Yehoshu’a, Yehoshúa, Yeshua
2 September on
some calendars
20 June (Syriac
Orthodox; Coptic)
17 January (Armenian
calendar)
26 December (Armenian
calendar)
Profile
Old Testament patriarch. The successor of Moses the
Patriarch as leader of the Israelites, he led them into Canaan. Led the
Israelite forces that took Jericho.
Born
in pre-Exodus Egypt as
Hoshea
c.12th century BC
Additional Information
Book
of Saints, by the Monks of
Ramsgate
Catholic
Encyclopedia: Book of Joshua
Roman
Martyrology, 1914 edition
Mother Stories from the Bible
The
Captain of the Lord’s Host
Book of Joshua
other sites in english
images
webseiten auf deutsch
sitios en español
Martirologio Romano, 2001 edición
sites en français
fonti in italiano
websites in nederlandse
MLA Citation
“Joshua the Patriarch“. CatholicSaints.Info. 29
May 2021. Web. 1 September 2021.
<https://catholicsaints.info/joshua-the-patriarch/>
SOURCE : https://catholicsaints.info/joshua-the-patriarch/
_30_12_2019_26.jpg)
Giosuè, personaggio biblico, balaustra basilica
collegiata di San Sebastiano.
Josue (Joshua)
The name of eight persons in
the Old
Testament, and of one of the Sacred Books.
('Oseé), a Bethsamite in whose field the ark stood on
its way back from the land of the Philistines to
Juda (1
Samuel 6:14, 18).
('Iesoûs), governor of Jerusalem whose idolatrous altars
were destroyed by King Josias, during the latter's attempts to undo the evil wrought
by his father Amon
and grandfather Manasses (2
Kings 22:8).
('Iesoûs), the son of Josedec and the high-priest who
returned with Zorobabel from the Babylonian
Captivity to Jerusalem (Ezra
2:2; Nehemiah
7:7; 21:1).
In I and II Esd. the Vulgate calls
him Josue; in Agg. and Zach., Jesus. He assisted Zorobabel in rebuilding the
Temple, and was most zealous for
the restoration of the religion of Israel (Ezra
3:2, 8; 4:3; 5:2).
It was he whom Zacharias saw in vision stripped of filthy garments and clothed
in clean robes and mitre,
while the angel
of the Lord proclaimed the high-priest the
type of the coming Messias (Zechariah
3).
('Iesoué, 'Iesoû), a head of the family of
Phahath Moab,
one of the families named
in the list of Israelites that
returned from the Babylonian
Exile (Ezra
2:6; Nehemiah
7:11).
('Iesoî 'Iesoû), a head of the priestly family of
Idaia, maybe the high-priest Josue
mentioned above (Ezra
2:36; Nehemiah
7:39).
('Iesoûs, 'Iesoû), the name of a priestly family descended
from Oduia, as also of various heads of that family after
the Exile (Ezra
2:40; 3:9; 8:33; Nehemiah
3:19; 7:43; 8:7; 9:4,
5; 12:8,
Vulg. Jesua; 12:24).
('Iesía), one of the sons of Herem who were ordered to
put away their wives taken from the land of the stranger (Ezra
10:31).
(First called Osee; Septuagint 'Iesoûs, first Aúsé),
the son of Nun; the genealogy of the family is
given in 1
Chronicles 7:20-27; it belonged to the tribe of Ephraim. Josue commanded
the army of Israel,
after the Exodus, in its battle with Amalec (Exodus
17:9-13), was called the minister of Moses (xxiv, 13), accompanied the
great lawgiver to and from Mount
Sinai (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 Chanaan (Numbers
13:9). On this occasion Moses changed his servant's name from Osee to Josue
(Numbers
13:17). The new name most likely means "Jahweh is salvation".
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 (Numbers
14:38). Josue was chosen by God to
succeed Moses. The words of the choice show the character of the chosen (Numbers
27:17-18). 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 Jordan (Deuteronomy
31:3), 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 children
of Israel (Deuteronomy
34:9). The rest of story of Josue is told in the Book of Josue.
The Book of Joshua
The sixth book of the Old
Testament; in the plan of the critics, the last book of the Hexateuch (see PENTATEUCH).
In the Fathers, the book is often called "Jesus Nave". The name dates
from the time of Origen,
who translated the Hebrew "son of Nun" by uìòs Nauê and
insisted upon the Nave as a type of a ship; hence in the name Jesus
Nave many of the Fathers see the type of Jesus,
the Ship wherein the world is saved.
Contents
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 Jordan is
dry during the passage of Israel (i-iii)
A monument is erected in the midst of the Jordan,
and one at Galgal, to commemorate the miracle.
Josue camps at Galgal (iv). The Israelites born
during the wandering are circumcised;
the pasch is
eaten the first time in the land of promise; the mannaceases
to fall; Josue is strengthened by the vision of an angel (v).
The walls of Jericho fall
without a blow; the city is sacked; its inhabitants are put
to death; only the family of
Rahab is spared (vi). Israel 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 Jerusalem, Hebron,
Jerimoth, Lachis, and Eglon; captures and destroys Maceda, Lebna, Lachis,
Eglon, Hebron,
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 Tribes
of Israel (xiii-xxii). Epilogue: last message and death of Josue
(xxiii and xxiv).
Canonicity
(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 Pentateuch,
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 PENTATEUCH).
(b) In the Christian canon Josue
has ever held the same place as in the Jewish canon.
Unity
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 Pentateuch.
The final redaction is post-Exilic a work done about
440-400 B.C. 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.", Berlin,
1889; Driver, "Introd. to Lit. of O.T.", New York, 1892, 96.)
The Jews knew no
such Hexateuch,
no such six books set together by a final editor; they always kept a marked
distinction between the Pentateuch and
Josue, and rather linked Josue with Judges than
with Deuteronomy.
The well-known preface
to Ecclesiasticus (Septuagint) separates the "Law" from the
"Prophets". The Samaritans have
the Torah entirely
separate from the recently discovered Samaritan Josue.
Catholics almost
universally defend the unity of Josue. It is true that
before the decree of
the Biblical
Commission on the question of the multiple authorship of the Pentateuch,
some Catholics assigned
Josue, as well as the five Mosaic books,
to J, E, D, and P. Catholic Biblical
scholars favour the pre-Exilic unity of composition of Josue and its editorial
independence of the Pentateuch.
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 Pentateuch was
very different to codify the laws of
the chosen people as well as to sum up their primitive history. No laws 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 Pentateuch.
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 Pentateuch.
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 Pentateuch and
are details of that conquest. The orders of Moses to the children of Ruben and
of Gadare
clear cut in the Pentateuch (Numbers
32:20 sqq.); so, too, is the execution of these orders by the Rubenites and
Gadites in the lands of the Amorrhites and
of Basan (Numbers
32:33-38). If Josue is part of the composite and late composition which the
critics make the Mosaic books
out to be, how comes it that these very data concerning the children of Ruben and
of Gad 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 Joshua
1:12; 13:15-28)?
Why this useless repetition of the same names, if not because of the unity of
composition of Josue? Why are the cities
of refuge given again (cf. 20:8; Deuteronomy
4:41 sqq.)? To answer these and similar difficulties, the critics have
recourse to an uncritical subterfuge D¹ or D² was not brought up in the school 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 Pentateuch and
Josue. For a full refutation of the critics, see Cornely,
"Introd. Specialis in Hist. V. T. Libros", II (Paris, 1887, 177).
Authorship
(a) The Book of Josue was certainly written before the
time of David,
for the Chanaanite still
dwelt in Gazer (xvi, 10), the Jebusite in Jerusalem (xv,
63), and Sidon held supremacy in Phoenicia (xiv,
28); whereas, before the time of Solomon, the Egyptians had driven the Chanaanite from
Gazer (1
Kings 9:16), David had
captured Jerusalem in
the eighth year of his reign (2
Samuel 5:5), and Tyre (twelfth
century B.C.) had supplanted Sidon in the supremacy of Phoenicia.
Moreover, in David's time, no writer could have set down his allies the Phoenicians 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? Catholics are
divided. Most of the Fathers seem to have taken it for granted that the author
is Josue; still there have ever been Catholics 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.", Vienna,
1862, 200), Meignan ("De Moïse à David", Paris, 1896, 335), and many
other Catholic authors
admit that the Book of Josue contains signs of later editing; but all insist
that this editing was done before the Exile.
Historicity
The Biblical
Commission (15 Feb., 1909) has decreed the historicity of the
primitive narrative of Genesis
1-3; a fortiori it will not tolerate that a Catholic deny
the historicity of Josue. The chief objection of rationalists to
the historical worth of the book is the almost overwhelming force of the miraculous therein;
this objection has no worth to the Catholic exegete.
Other objections are forestalled in the treatment of the authenticity of the
work. Full answer to the rationalistic objections
will be found in the standard works of Catholics on
introduction. Saints Paul (Hebrews
11:30-31; 13:5),
James (ii, 25), and Stephen (Acts
7:45), the tradition of the Synagogue and
of the Church accept
the Book of Josue as historical. To the Fathers Josue is an historical person and
a type of the Messias.
As an antidote to accusations that Josue was cruel and murderous, etc., one
should read the Assyrian and Egyptian accounts
of the almost contemporary treatment of the vanquished. St.
Augustine solved the rationalistic difficulty
by saying that the abominations of the Chanaanites merited
the punishment which God,
as Master of the world, meted out to them by the hand of Israel (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.
Text
The Septuagint is
preserved in two different recensions the Alexandrian (A) and Vatican (B) and
varies considerably from the Masorah;
the Vulgate often
differs from all three (iii, 4; iv, 3, 13; v, 6). The Samaritan Josue
recently discovered, resembles the Sept. more closely than the Masorah.
Sources
Fathers: ORIGEN, Eclectum in Jesum Nave in P.G., XII,
819-825); AUGUSTINE, Quæstiones in Heptateuchum in P.L.,XXXIV,
547). Modern writers: MAES, op. cit.; CALMET, Comm. Lit. in
Omnes Libros N. et V. Test. (Würzburg, 1788); SERARIUS, Josue, etc.
(Mainz, 1610); BONFRÈRE, Josue, Judices, Ruth (Paris, 1733); also
works mentioned in body of article. Protestant: SPEAKER's Bible, II
(London, 1872); KÖNIG, Alttest Studien, i. Authentie des Buches
Josua (1836).
Drum, Walter. "Josue
(Joshua)." The Catholic Encyclopedia. Vol. 8. New York:
Robert Appleton Company,1910. 1 Sept.
2019 <http://www.newadvent.org/cathen/08524a.htm>.
Transcription. This article was transcribed for
New Advent by WGKofron. With thanks to St. Mary's Church, Akron, Ohio.
Ecclesiastical approbation. Nihil
Obstat. October 1, 1910. Remy Lafort, S.T.D.,
Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
Copyright © 2020 by Kevin
Knight. Dedicated to the Immaculate Heart of Mary.
The Battle of Jericho on Ghiberti doors, Grace Cathedral, San Francisco,
California, USA
La Conquête de Jéricho sur les portes Ghiberti, Grace Cathedral, San Francisco, Californie, États-Unis
GIOSUÈ
di Giuseppe Ricciotti - Enciclopedia Italiana (1933)
GIOSUÈ. - Figlio di Nun, fu il successore di Mosè come
condottiero degli Ebrei nel periodo in cui costoro penetrarono nel paese di
Canaan e vi s'insediarono.
Il suo nome appare nella Bibbia più comunemente sotto
la forma Yehüshūa‛, col significato "Jahvè è salvezza"; più
tardi tuttavia (Neemia, VIII, 17) appare anche, riferita allo stesso
personaggio, la forma abbreviata Yeshūa‛ "Gesù", che fu l'usuale
in tempi tardivi (v. gesù: Nome).
G. apparteneva alla tribù di Efraim (Numeri, XIII, 9,
17; I Cronache, VII, 22-27); sotto Mosè era già stato suo ministro,
l'aveva coadiuvato in varie circostanze e ne era stato inviato con altri ad
esplorare il paese di Canaan prima che gl'Israeliti si avvicinassero ad esso
per invaderlo (Esodo, XVII, 9; XXIV, 13; XXXIII, 11; Num., XI, 28; XIV, 6
segg.); infine fu da Mosè, sullo scorcio di sua vita, stabilito pubblicamente
come suo successore nella suprema reggenza d'Israele (Num., XXVII, 18 segg.). In
questa sua qualità G. compì i fatti narrati nel libro che porta il suo nome.
Il libro di Giosuè. - È il sesto dei libri della
Bibbia ebraica, venendo dopo i cinque del Pentateuco (v.). A questa serie
corrisponde il filo della narrazione; giacché il Pentateuco, partendo dalle
origini, ha narrato le vicende degl'Israeliti fino al loro giungere sulla riva
orientale del Giordano, e occasionalmente ha riferito la loro legislazione: a
questo punto subentra il libro di Giosuè che narra il passaggio del
Giordano, la conquista di Canaan e la sua spartizione (v. ebrei: Storia,
XIII, pp. 334-335). Quei critici moderni che scorgono nel Pentateuco la fusione
dei quattro documenti, jahvista, elohista, sacerdotale e deuteronomista,
parlano volentieri di Esateuco, supponendo che anticamente Giosuè formasse
tutta una narrazione col Pentateuco, poiché lo ritrovano costituito degli
stessi documenti.
Contenuto. - Si divide spontaneamente in due parti
(capp. I-XII e XIII-XXII), seguite da un'appendice (capp. XXIII-XXIV). Nella
prima parte si narra la penetrazione in Canaan e la sua conquista: cioè
l'esplorazione della città di Gerico (II); il passaggio miracoloso del
Giordano, che rattiene le sue acque fino a che l'Arca e tutto il popolo non
siano passati (III-IV); la pratica, compiuta a Ghilgal, del rito della
circoncisione, che era stato negletto nei 40 anni di peregrinazione nel deserto
(V); la taumaturgica espugnazione di Gerico, le cui mura ruinano davanti alla
processione condottavi attorno dagl'Israeliti con l'Arca (VI); il ripetuto
assalto alla città di ‛Ai (Hai), la sua conquista, e la punizione di Achan,
israelita che aveva violato il ḥerem (anatema di distruzione)
pronunciato contro Gerico, e il pubblico arringo del popolo sui monti Garizim
ed Ebal per la rinnovazione del patto della legge (VII-VIII); l'astuzia con cui
i Gabaoniti evitano di esser distrutti dagl'Israeliti, dei quali divengono
servi (IX); la vittoria sui cinque re amorriti, nella quale occasione G.
comanda al sole di fermarsi per aver più tempo di sfruttare la vittoria, e il
sole si ferma (X); la vittoria contro la lega capeggiata da Iabin re di Hasor
(XI); altre vittorie ed estensioni della conquista (XII). Nella seconda parte
si narra la spartizione del territorio conquistato, fatta da Giosuè alle varie
tribù israelitiche, dapprima a Ghilgal (XIII-XVII), e in seguito a Silo dopo
che ivi fu trasportata l'Arca (XVIII-XXII). L'appendice riferisce le ultime
allocuzioni di G., la sua morte a 110 anni, e il suo seppellimento a
Timnath-seraḥ nelle montagne di Efraim.
Il periodo storico a cui si riferisce il libro
di Giosuè è fondamentale per la storia d'Israele. La supposizione di
alcuni critici, che nel passato avevano ritenuto essere G. un personaggio
mitico o eponimico, è oggi abbandonata; egli fu certamente il condottiero che
ditesse quella penetrazione di Israele in Canaan, che dalle recenti scoperte
(documenti di Tell el-‛Amārnah; scavi di Gerico, ecc.) è messa in luce sempre
più chiara. Tuttavia la narrazione biblica è - come in altri casi - schematica
spesso non segue la successione cronologica; alcune volte presenta i fatti di
scorcio e in forma riassuntiva (basti ricordare che in Giosuè, XII, sono
enumerati 31 re debellati dagl'Israeliti, dei quali solo una metà è ricordata
nella relazione particolareggiata) senza mostrarne le scambievoli relazioni.
Rinunciando affatto a identificare i Khabiru,
mentovati nei documenti di Tell el-‛Amārnah, con gli Ibbrim ("Ebrei")
di Giosuè (v. vol. XIII, p. 334), rimane ancora indeciso a quale epoca fissare
il periodo di Giosuè e quindi dell'ingresso degli Ebrei in Canaan; i dotti sono
di discorde parere, ché mentre alcuni lo stabiliscono all'epoca della XVIII
dinastia egiziana (lungo il sec. XV a. C.), altri - oggi più numerosi - lo
fanno discendere a sotto la dinastia XIX (lungo il sec. XIII a. C.). Gli scavi
di Gerico, già praticati dai Tedeschi (Sellin, Watzinger) nel 1907-9, furono
ripresi dagl'Inglesi (Garstang) nel 1930 al preciso scopo di fissare l'epoca
della caduta della città, ma non hanno dato finora sicuri risultati: del
duplice recinto di mura ritrovato, quello caduto sotto G. fu certamente quello
interno che corre sulla cresta della collina, e che mostra evidentissime tracce
di distruzione violenta; ma, mentre alcuni dotti fissano questa distruzione a
circa la metà del sec. XV a. C. in forza della ceramica ivi rinvenuta, altri
per diversa interpretazione degli stessi ritrovamenti la riportano a circa la
metà del sec. XIIl (v. Palestine Explor. Fund, Quart. Stat.,
1930, p. 123 segg.; 1931, p. 104 segg.).
Conquistate successivamente Gerico e varie località
del Canaan centrale, G. estese le sue conquiste verso il Sud e poi verso il
Nord del paese: a Sud egli s'impadronì del territorio "da Cadesbarnea fino
a Gaza" (Gios., X, 41); a Nord vinse i re collegatisi con Iabin re di Ḥasor,
impadronendosi della regione fino a "Ba‛al-Gad nella valle del Libano,
sotto al monte Hermon" (XI, 17). Tuttavia i dati di queste due campagne
non mostrano una succesione cronologica chiara, né appare in che precisa
relazione essi stiano con i dati offerti dal tratto Giudici, I-II, 10, ove
certo è contenuto un riassunto delle gesta di Giosuè, ma ove probabilmente si
riferiscono di scorcio anche fatti occorsi dopo la morte di lui.
A ogni modo la penetrazione in Canaan sotto G., più
che una vera conquista, fu un insediamento a mano armata, in cui le singole
tribù dovettero spesso agire per propria isolata iniziativa. Non solo alla
periferia la conquista fu limitatissima, ma anche al centro rimasero molti e
importanti centri dei Cananei che continuarono ad abitarvi indisturbati,
costituendo così quello che fu lo sfondo sociale-politico dell'epoca dei
Giudici.
A Timnath-seraḥ, ove G. possedeva i terreni
assegnatigli nella spartizione del paese, egli fu sepolto. A tale proposito il
testo greco dei Settanta (XXIV, 30 bis) dà in più sull'ebraico la
particolare notizia che nella sua tomba furono deposti i coltelli di pietra
usati per la circoncisione praticata a Ghilgal. Timnath-seraḥ è oggi
comunemente identificata con Tibne (a circa 15 km. a nord-est di Beth-el); ivi
difatti, presso il Kefr Yeshū‛ā, "villaggio di Giosuè", esistono
molte tombe scavate nella roccia. e in una di esse furono ritrovati nel 1870
parecchi coltelli di pietra, che lo scopritore (Richard) ritenne esser quelli
deposti nella tomba di Giosuè.
Il redattore del libro di Giosuè si servì di
documenti varî, parecchi dei quali certo assai antichi: notevoli fra questi il
"Libro del Yāshār" (del "Retto"?, del
"Prode"?; altri corregge in "Libro del Shīr", del
"Canto") da cui è desunto il passo dell'antico carme, ove si
riferisce il comando dato da G., in occasione della sua vittoria, al sole e
alla luna che si fermassero, e l'effetto ottenutone (X, 12 segg.). Per la
distinzione e l'epoca dei varî documenti sono da consultarsi i commenti.
Bibl.: Oltre alle varie storie d'Israele, menzionate
a ebrei, XIII, p. 344, cfr. H. Holzinger, Josua, in Kurzer
Hand-Commentar z. A. T., Tubinga e Lipsia 1901; Fr. de Hummelauer, Commentarius
in libr. Josue, Parigi 1903; S. Friedeberg, Joshua, Londra 1913; G.
A. Cooke, The book of Joshua, Cambridge 1918; E. Dimmler, Josue,
Richter, Ruth, Gladbach 1922; C. Steuernagel, Das Buch Josua übers. und
erklärt, in Handkommentar z. A. T., Gottinga 1923 (ristampa anastatica dal
1900); A. Schulz, Das buch Josue übers. und erklärt, in Die heil.
Schrift des A. T., Bonn 1924; J. Kaulers, Het Bock Josuë, Brugge 1928; J.
Garstang, Joshua, Judges, Londra 1931; per la distinzione delle fonti vedi
l'edizione di W. H. Bennet nella Bibbia Policroma di P. Haupt (Lipsia 1895),
seguace della teoria di I. Wellhausen.
SOURCE : https://www.treccani.it/enciclopedia/giosue_(Enciclopedia-Italiana)/
Passage du Jourdain par le peuple d’Israel,
Joshua Leading the Israelites Across the Jordan on
10th of Nisan
Josua
auch: Hosea
Gedenktag katholisch: 1. September
Gedenktag evangelisch: 1. September (LCMS)
Gedenktag orthodox: 1. September
Gedenktag armenisch: 17. Januar, 1. September,
26. Dezember
liturgische Feier am 2. Donnerstag nach dem Verklärungssonntag
Gedenktag koptisch: 1. September
Gedenktag des Anhaltens der Sonne (Josua 10, 12 - 14): 20. Juni
Gedenktag syrisch-orthodox: 20. Juni
Name bedeutet: J: Gott hilft (hebr.)
H: Gott ist die Rettung (hebr.)
Führer des Volkes Israel
† um 1200 v. Chr. in Timnat, heute wohl Kifl
Hares bei Ariel in Palästina
Josua war nach Mose der
wichtigste Führer des Volkes Israels in seiner vorstaatlichen Zeit. Der
ursprüngliche Name des Sohns von Nun aus dem Stamm Ephraim war Hosea (4. Mose
13, 8. 17). Hosea war zunächst der wichtigste Gehilfe von Mose (2. Mose 24,
13), Kommandeur in der Schlacht gegen die Amalekiter (2. Mose 17, 9 - 13) und
Mose' Begleiter beim Gang auf den Berg Sinai (2.
Mose 32, 17), wo Gott Mose die 10 Gebote gab. Als einer der zwölf Spione
erkundete er das neue Land Kanaan (4. Mose 13, 9); bei dieser Gelegenheit
erhielt er von Mose den neuen Namen Josua (4. Mose 13, 17).
Josua wurde dann mit feierlicher Einsetzung
durch Mose desen
Nachfolger (4. Mose 27, 12 - 23) mit dem Ehrentitel Knecht
Gottes (Jos 24, 29). Nach Mose' Tod war er der Führer der israelitischen
Stämme bei der Landnahme, dem Einzug ins Land, wo Milch und Honig fließen,
wovon das nach ihm benannte alttestamentliche Buch
Josua berichtet. Er eroberte zunächst das Bergland, dann die Ebene im Süden bis
nach Gaza,
schließlich den Norden mit Samaria - dem heutigen heute Shomron/as-Samarah -
und Galiläa;
er besiegte 31 Könige mit ihren Völkern. Nach vollzogener Landnahme und einer
Mahnrede an sein Volk (Josua 23) schuf er der Überlieferung zufolge mit der
sogenannten Amphiktyonie der israelitischen Stämme (Josua 24, 1 - 28)
die Grundlage für den Zusammenhalt des Volkes. Er starb im Alter von 110 Jahren
und fand sein Grab auf dem Gebirge Ephraim in Timnat - wohl das heutige Kifl
Hares bei Ariel (Josua 24, 29 - 30).
Das wissenschaftliche Bibellexikon im
Internet bietet in seinem Artikel über Josua und
das Josuabuch ausführliche und fundierte Informationen.
SOURCE : https://www.heiligenlexikon.de/BiographienJ/Josua.html
_(14586407438).jpg)
Jozua (ook Joshua, Josua, Josuë of Jozuë) Profeet,
Kanaän; aanvoerder; † 12e eeuw vóór Chr.
Feest 1 & 2 september.
Naar Jozua is een heel bijbelboek genoemd. Het volgt
meteen op de vijf boeken van Mozes, de Pentateuch, of - zoals de Joden zeggen -
de Wet. Hij markeert de overgang van de woestijntocht naar de verovering van
het land Kanaän, en daarmee van de periode der Wet naar de Profeten. Volgens de
Joodse opvatting behoort Jozua dan ook tot de vroege profeten.
Zijn vader heette Nun en behoorde tot de stam Efraïm.
Tijdens de woestijntocht van het Hebreeuwse volk was hij een van de dienaars
van Mozes (Exodus 17,8-16; 24,13; 32,17; Numeri 13,8.16 enz). Na de dood van
zijn meester op de grens van het Beloofde Land nam hij de leiding over. Onder
hem kwam de verovering van het Beloofde Land Kanaän tot stand.
Beroemd is het verhaal hoe de Hebreeën de grensstad
Jericho innamen. Het volk moest zich opstellen alsof het een officiële
processie was. Priesters droegen de ark van het verbond (de kist waarin de
stenen tafelen met daarop de Tien Geboden gegraveerd). Zodra zij in het water
stapten van de Jordaan die daar vlak langs stroomt, bleef het water staan als
een muur, juist zoals het dat had gedaan, toen zij uit Egypte waren gevlucht en
droogvoets door de Rode Zee waren ontsnapt. Zes maal moesten zij zo in stilte
de stad rondtrekken; bij de zevende maal mochten zij op de trompetten en
bazuinen blazen. Daarop stortten de muren in, zonder dat er ook maar iemand een
vinger naar had uitgestoken. Onder aanvoering van Jozua kon nu de stad
eenvoudig worden veroverd. Zijn belangrijkste zorg bij dit alles was de eenheid
onder de twaalf stammen van Israël. Bij herhaling hield hij zijn mensen voor
dat ze zich moesten houden aan de Wet die ze bij de Sinaï in de woestijn via
Mozes van God zelf hadden ontvangen.
Aan het einde van het naar hem genoemde boek houdt
Jozua een vergadering met de volksvertegenwoordigers. Hij roept de geschiedenis
in herinnering die zij achter de rug hebben: hoe God de Heer het volk heeft
beschermd en geleid vanaf de gevangenschap in Egypte tot en met het moment dat
zij het Land van melk en honing bewonen. Jozua drukt de mensen op het hart aan
God een voorbeeld te nemen en met medemensen te doen wat God aan henzelf gedaan
heeft.
SOURCE : https://heiligen-3s.nl/heiligen/09/01/09-01-00--1200-jozua.php
