As with all the historical books of the Old Testament, Joshua is anonymous. Internal evidence points to later composition, ex. "to this day" many times. This would indicate authorship after the time of Joshua, possibly substantially later.
Some literary-critical scholars in the 19th century considered Joshua to be part of a "hexateuch" following the patterns of Genesis through Deuteronomy. This effort was largely abandoned in the 20th century. Tradition critics viewed Joshua as a series of etiological tales, explaining why Jews practice as they do.
The Exodus seems to be dated in the 2nd half of the 15th century and the early 14th century, cf. 1 Kings 6.1. Some archaeologists suggest a later date, about 1250, looking at evidence of invasions and burned layers. Yet the Bible does not support Israelite practice of burning cities wholesale, so burn layers may not be an accurate indicator of the invasion. Of course, the time of Joshua follows on the heels of the Exodus.
Joshua records a systematic conquest of the land. There are various models of conquest in which an army may overrun territory, people may socially infiltrate, or a peasant revolt may arise. Studies are not conclusive about the means of Israel's conquest.
The book serves as a bridge between the Exodus and the later books showing Israel settled. Stylistic analysis shows the text moving from historical narrative about invasion to description of a settled people and their administration.
The theology of Joshua is built on a holy war, a promised land, a unified nation, a strong and godly leader, and a covenant with God. As we look to the New Testament we see Jesus (Joshua's name in Greek) bringing promised rest, a model of faith, serving as God's warrior, and carrying out conquest.
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Dave Spotts
blogging at http://capnsaltyslongvoyage.blogspot.com and http://alex-kirk.blogspot.com
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