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 in the Pentateuch;” because “it is hardly conceivable that a historical work, which was written at any rate some time after the conquest of the land of Canaan by the Israelites, should describe all the preparations that were made for the conquest of the land, and then break off without including either the capture of the land, or the division of it among the remaining tribes” (Bleek's Einleitung, Stähelin, and others). But, in the first place, it is to be observed that the Pentateuch was not written “some time after the conquest of Canaan by the Israelites,” and is not to be regarded as a historical work in the sense intended by these critics. It is the law book of the Old Testament, to which, as even Bleek admits, the book of Deuteronomy forms an appropriate close. And, in the second place, although the book of Joshua is closely connected with the Pentateuch, and carries on the history to the conquest of the promised land by the Israelites, there is evidence that it is an independent work, in the fact that it repeats the account of the conquest of the land on the east of Jordan, and its distribution by Moses among the two tribes and a half, and also of the cities of refuge which Moses had already appointed in that part of the land, for the purpose of giving a full and complete account of the fulfilment of the promise made by God to the patriarchs, that their seed should receive the land of Canaan for a possession; and still more in the peculiarities of language by which it is obviously distinguished from the books of Moses. In the book of Joshua not only do we find none of the archaisms which run pretty uniformly through all the books of the Pentateuch, such as הוּא for היא, נער for נערה, האל for האלּה, and other words which are peculiar to the Pentateuch; but we find, on the other hand, words and expressions which never occur in the Pentateuch, e.g., the constant form יריחי (Jos 2:1-3, etc., in all twenty-six times) instead of the form ירחי, which is quite as uniformly adopted in the Pentateuch (Num 22:1; Num 26:3, etc., in all eleven times): also ממלכוּת, for the kingdom of Sihon and Og (Jos 13:12, Jos 13:21, Jos 13:27, Jos 13:30-31), instead of ממלכת (Num 32:33; Deu 3:4, Deu 3:10, etc.); קנּוא (Jos 24:19) instead of קנּא (Exo 20:5; Exo 34:14; Deu 4:24; Deu 5:9, etc.); שׁמע, fama (Jos 6:27; Jos 9:9), for שׁמע (Gen 29:13, etc.); ירא (Jos 22:25) for יראה (Deu 4:10; Deu 5:26, etc.); and lastly, החיל גּבּורי (Jos 1:14; Jos 6:2; Jos 8:3; Jos 10:7) for חיל בּני (Deu 3:18); נאד, a bottle (Jos 9:4, Jos 9:13), for חמת (Gen 21:14-15, Gen 21:19); hitsiyt, to set on fire or burn (Jos 8:8, Jos 8:19); צנח, to spring down (Jos 15:18); קצין, a prince or leader (Jos 10:24); שׁקט, to rest (Jos 11:23; Jos 14:15);