We now continue our journey through the Canonical Column with the sixth book of the biblical canon — Joshua. For those unfamiliar with this mystery, the Canonical Column is a divinely embedded framework within Scripture that bears dual witness to the biblical canon through an organized network of witnessing chapters found in three key Old Testament books — Genesis, Leviticus, and Isaiah.1 For readers new to this series, I recommend first reviewing the introductory article, which lays out the foundational context for the insights explored here.2
Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.
As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).3 In the case of Joshua, its two witnesses are Genesis 17 and Isaiah 6. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of Joshua. To this end, each has been divinely embedded with textual allusions to specific passages within Joshua and intentionally sequenced as the sixth chapter in its branch of the framework, reflecting Joshua’s ordinal position as the sixth book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of Joshua are firmly established.
Table of Contents anchor
Summary of the Canonical Column
The Canonical Column is a divinely designed structural framework and prophetic network embedded within Scripture that bears witness to the organization of the biblical canon itself. Patterned after the menorah (Exod. 25:31–40), it comprises six branches arranged as three pairs. The innermost pair—the inner branches—represents the Old and New Testaments. Distinct from these are the four scaffolding branches: The Circumcision (Genesis 12–50) and An Holy Priesthood (Leviticus), and First Isaiah (Isaiah 1–39) and Second Isaiah (Isaiah 40–66). Each scaffolding pair contains 39 chapters in its “former” branch and 27 chapters in its “latter” branch, corresponding to the 39 books of the Old Testament and 27 books of the New Testament. In each case, the former branch functions as a figurative type of the Old Testament (The Circumcision, First Isaiah), while the latter branch functions as a figurative type of the New Testament (An Holy Priesthood, Second Isaiah). Every book of the Bible is confirmed by two witnessing chapters—one from the Law (The Circumcision or An Holy Priesthood) and one from the Prophets (First Isaiah or Second Isaiah)—each bearing divinely embedded textual allusions and echoes to the content of the biblical book occupying the same ordinal position in the canonical sequence. For example, the two witnessing chapters of the book of Joshua are Genesis 17 and Isaiah 6—each being the sixth chapter of its respective branch of the framework—reflecting Joshua’s ordained placement as the sixth book of the Old Testament and the Bible. For more detail, see the Introduction to the Canonical Column and the reference look-up table.
The book of Joshua
The Book of Joshua marks the beginning of Israel’s conquest and settlement in the Promised Land, serving as a bridge between the wilderness wanderings and the establishment of a nation in Canaan. After Moses’ death, Joshua, his successor, takes the mantle of leadership and leads Israel through a series of military campaigns, overcoming various Canaanite kings and their cities. The central theme of the book revolves around the fulfillment of God’s promises made to the patriarchs—promises of land, descendants, and divine blessing.
Joshua’s leadership is characterized by obedience to God’s commands, particularly in the way the Israelites approach warfare, holiness, and their covenantal obligations. The book not only chronicles these military victories but also the division of the land among the twelve tribes of Israel, solidifying Israel’s place as God’s chosen people in the land He had promised them.
The Book of Joshua is foundational in understanding the establishment of Israel’s national identity. It is a story of victory and fulfillment, but also one of responsibility—calling the Israelites to remain faithful to God’s covenant. The challenges and triumphs found within Joshua’s leadership highlight key principles of faith, obedience, and divine sovereignty that echo throughout the rest of Scripture.
Authorship & Date of Composition
The authorship of the book of Joshua is traditionally attributed to Joshua himself, who is believed to have led the Israelites into the Promised Land after the death of Moses. However, it is generally agreed among scholars—both conservative and critical—that the book was compiled, edited, and arranged by later hands, likely during or after the period of Israel’s settlement in Canaan. The book contains references to events that occurred after Joshua’s death, such as his burial (Joshua 24:29-30), which suggests that the final composition was carried out by later editors, possibly from the priestly or prophetic tradition.
Regarding the date of composition, conservative scholars typically propose that the core events were documented shortly after the conquest of Canaan, around the 13th century BC. These scholars argue that the main narratives of Israel’s conquest were recorded by those directly involved or their immediate associates. However, modern scholars tend to place the final composition of the book in a later period, likely during the 6th to 5th century BC, following the Babylonian exile. This view suggests that Joshua, as a figure embodying Israel’s faithfulness to God, was used by later editors to inspire hope and remind the exiled people of God’s faithfulness during a time of rebuilding.
Witnessing Chapters of Joshua in the Canonical Column
The two witnessing chapters of Joshua within the Canonical Column are Genesis 17 and Isaiah 6. These chapters have been divinely embedded with various allusions to scenes, imagery, and language from the book of Joshua. As with every book attested by the Canonical Column, these chapters have been intentionally designed and meticulously placed within their respective branches of the Canonical Column to bear witness to the canonicity of the book of Joshua–establishing it as the sixth book of the divinely sanctioned biblical canon.4
Context of Genesis 17
As we explore the connection between Genesis 17 and Joshua, it’s important to first recognize that Genesis 17 introduces a foundational moment in the biblical narrative—the establishment of God’s covenant with Abram, which includes the promise of land, descendants, and blessing. This covenant is passed down through Abram’s lineage, and its fulfillment is central to the story of Israel’s entry into the Promised Land, which is the focus of the book of Joshua.
In Genesis 17, God changes Abram’s name to Abraham, signaling the transformation of his identity and mission, and institutes circumcision as the sign of the covenant. This chapter is pivotal, setting the stage for Israel’s future, and its themes of covenant, land, and divine blessing resonate deeply with the narrative in Joshua. The conquest and settlement of Canaan under Joshua are the realization of the promises first made to Abraham.
Genesis 17 -> Joshua
As the sixth chapter of The Circumcision (which functions within the Canonical Column as a figurative type of the Old Testament canon), Genesis 17 has been deliberately designed by God to function as a figurative type of the book of Joshua–ordained before the foundation of the world to become the sixth book of the Old Testament (and the Bible). Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God in his perfect foreknowledge knew would one day be found in the book of Joshua. The comparative table below documents just a few of what I deem to be the most notable of these (explanations provided in the footnotes).
| Genesis 17 | Joshua |
| And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying,5 (Genesis 17:1-3) | And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? (Joshua 5:13-14) |
| And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.6 (Genesis 17:8) | So Joshua took the whole land, according to all that the LORD said unto Moses; and Joshua gave it for an inheritance unto Israel according to their divisions by their tribes. And the land rested from war. (Joshua 11:23) |
| This my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant.7 (Genesis 17:10-13) | At that time the LORD said unto Joshua, Make thee sharp knives, and circumcise again the children of Israel the second time. And Joshua made him sharp knives, and circumcised the children of Israel at the hill of foreskins. (Joshua 5:2-3) |
| And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.8 (Genesis 17:23) | And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole. And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day. (Joshua 5:8-9) |
Significance of Abram’s name change in Genesis 17 within the Canonical Column
There is yet another parallel between Genesis 17 and the book of Joshua not included in the comparative table above, but which is worth mentioning. In Genesis 17, God makes a pivotal covenant with Abram, changing his name to Abraham and promising that he will be the father of many nations. This name change signifies a transformation in identity and mission—Abram is no longer just the patriarch of his immediate family, but the father of a multitude, marking the beginning of a new phase in God’s plan for His people. The promise of land, descendants, and blessing made to Abraham becomes the cornerstone of Israel’s future.
The fact that Abraham receives his new name in the chapter of Genesis which just so happens to correspond to the book of Joshua within the Canonical Column is no coincidence, as it designed to reflect the generational transition in Israel’s leadership from Moses to Joshua in the book of Joshua. The book of Joshua opens with the LORD calling Joshua to lead Israel into the Promised Land after the death of Moses. In Joshua 1:2, the LORD declares, “Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people…” This marks the start of a new phase for Israel—Moses led them out of Egypt, but it is Joshua who will lead them into the land that God promised to Abraham.
Moses embodies the old leadership of the Exodus generation, whereas Joshua embodies the new leadership of the next generation who through faith would inherit the Promised Land. Moses (reflected in Gen. 12-16 by Abram)–signifies the old, unbelieving sinful human nature; while Joshua (reflected by Abraham in Gen. 17), signifies the faith-identity of the new generation.
To help make this point of correspondence as clear as possible, I have created the following image to demonstrate how the Canonical Column uses Abram’s name change in Genesis 17 to reflect this shift from Moses to Joshua within the biblical canon:
Both the name change of Abraham and the transition from Moses to Joshua within the biblical canon highlight God’s divine orchestration of generational shifts that fulfill His covenant promises. Just as Abraham’s new identity marked the beginning of Israel’s national story, Joshua’s leadership represents the moment when God’s promises to Abraham’s descendants are realized in the land He had sworn to give them.
Context of Isaiah 6
Isaiah 6 marks a pivotal moment in the prophetic ministry of Isaiah. In this chapter, Isaiah experiences a dramatic vision of God’s holiness and sovereignty in the heavenly throne room. He witnesses the glory of God surrounded by seraphim, who proclaim, “Holy, holy, holy is the LORD of hosts; the whole earth is full of His glory” (Isaiah 6:3). This vision of divine majesty and purity leads to Isaiah’s confession of unworthiness and his cleansing by the coal from the altar. Following this purification, Isaiah receives his prophetic commission, answering God’s call to deliver a message of judgment and hope to Israel.
Isaiah 6 emphasizes God’s holiness, the need for repentance, and the divine calling to proclaim truth—even in the face of rejection. These themes resonate deeply with the book of Joshua, particularly regarding God’s sovereign role in leading Israel into the Promised Land and the nation’s need to remain faithful to Him.
Isaiah 6 -> Joshua
As the sixth chapter of First Isaiah (which functions within the Canonical Column as a figurative type of the Old Testament canon), Isaiah 6 has been deliberately designed by God to function as a figurative type of the book of Joshua–ordained before the foundation of the world to become the sixth book of the Old Testament (and the Bible). Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God in his perfect foreknowledge knew would be found in the book of Joshua. The comparative table below documents just a few of what I deem to be the most notable of these (explanations provided in the footnotes).
| Isaiah 6 | Joshua |
| And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.9 (Isaiah 6:3) | And Joshua said unto the people, Ye cannot serve the LORD: for he is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins. (Joshua 24:19) |
| Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts.10 (Isaiah 6:5) | And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? (Joshua 5:13-14) |
| And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.11 (Isaiah 6:7) | And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole. And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day. (Joshua 5:8-9) |
| Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.12 (Isaiah 6:10) | For it was of the LORD to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour, but that he might destroy them, as the LORD commanded Moses. (Joshua 11:20) |
| Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate.13 (Isaiah 6:11) | And all the cities of those kings, and all the kings of them, did Joshua take, and smote them with the edge of the sword, and he utterly destroyed them, as Moses the servant of the LORD commanded. (Joshua 11:12; cf. 6:21; 6:24; 8:28; 11:14; 11:19-23). |
| And the LORD have removed men far away, and there be a great forsaking in the midst of the land.14 (Isaiah 6:12) | If ye forsake the LORD, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good. (Joshua 24:20) |
Group Chat
The table below documents an instance of triadic structural and topical alignment between the book of Joshua and its two witnessing chapters in the Canonical Column. Here we can very clearly see all three parallel branches of the framework engaged in a unified three-way prophetic dialogue–a phenomenon I refer to as “Group Chat.”
| Genesis 17 | Isaiah 6 | Joshua |
| And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house; and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him. (Genesis 17:23) | Then said I, Woe is me! for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the LORD of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. (Isaiah 6:5-7) | And it came to pass, when they had done circumcising all the people, that they abode in their places in the camp, till they were whole. And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day. (Joshua 5:8-9) |
In Genesis 17:23, Abraham performs the rite of circumcision upon himself, his son Ishmael, and every male of his household, marking the formal inauguration of God’s covenant with him and his seed. This physical act of cutting away the flesh symbolized separation unto God and purification from the uncleanness of the old nature. In Isaiah 6:5–7, this same concept is transposed to the spiritual plane, as the prophet undergoes a symbolic “circumcision of the lips.” A seraph touches his mouth with a live coal from the altar, declaring that his iniquity is taken away and his sin purged. The imagery of fire applied to the lips parallels the removal of flesh in circumcision, both signifying purification necessary for divine service. In Joshua 5:8–9, the same principle is applied corporately: the entire nation is circumcised anew before entering the Promised Land, whereupon the LORD declares, “This day have I rolled away the reproach of Egypt from off you“–the reproach of Egypt here spiritually typifying the sin nature. Within the framework of the Canonical Column, these three passages form a perfect triadic alignment which depicts covenant renewal through purification. The physical circumcision of Abraham’s house, the spiritual purification of Isaiah’s lips, and the national circumcision at Gilgal all prefigure the sanctifying work of God in his people, thereby confirming Genesis 17 and Isaiah 6 as the ordained witnesses to the book of Joshua.
Triadic alignments such as this are common within the Canonical Column, and are one of the strongest forms of evidence which prove its existence–testifying to the extraordinary complexity and mind-boggling symmetry of the framework.
Conclusion: The Canonical Column affirms the canonicity and ordinal position of Joshua within the canon.
The canonicity of the book of Joshua is affirmed by its two witnessing chapters within the Canonical Column: Genesis 17 and Isaiah 6. These two chapters have been deliberately structured and sequenced as the sixth chapter within their respective branches of the Canonical Column, in order to function as individual figurative types of the book of Joshua–the fifteenth book of the Old Testament and the Bible at large. To this end, both chapters have been divinely embedded with direct allusions to specific passages and content that God in his perfect foreknowledge knew would be contained within the book of Joshua, which was ordained before the foundation of the world to become the sixth book of the Old Testament and biblical canon. Accordingly, the divine inspiration, canonicity, and ordinal placement of the book of Joshua are firmly established by the Canonical Column–being witnessed by both the Law & the Prophets.
- I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
- Alternatively, if that article is too long, you can read a summarized version here. ↩︎
- Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
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- In Genesis 17:1-3, Abram encounters God in a divine manifestation, whereupon he falls on his face, a sign of deep reverence and submission before the Almighty God. Within the framework of the Canonical Column, this is obviously intended to function as an allusion to Joshua 5:13-14, where Joshua likewise encounters God in a theophany near Jericho, whereupon he falls on his face in worship. ↩︎
- In Genesis 17:8, God promises Abram that he will give the land of Canaan to his descendants as an everlasting possession—a covenantal pledge that becomes a central theme throughout Israel’s history. Within the framework of the Canonical Column, this functions as a prophetic-fulfillment allusion to Joshua 11:23, which records the realization of that promise, describing how Joshua took the whole land of Canaan, as the LORD commanded, and divided it as an inheritance among the tribes of Israel. The land once promised to Abram in Genesis 17 is thus fully possessed by his descendants in its corresponding biblical book. ↩︎
- In Genesis 17:10–13, God establishes circumcision as the sign of his covenant with Abraham and his descendants, marking them as a people set apart unto him. He commands Abraham to circumcise himself and all of the males in his household. Within the framework of the Canonical Column, this functions as an obvious allusion to Joshua 5:2–3, where God likewise commands Joshua to circumcise the new generation of Israelite males. ↩︎
- In Genesis 17:23, Abraham obeys the commandment of the LORD he has just received and circumcises both himself and every male in his household. Within the framework of the Canonical Column, this functions as an obvious allusion to Joshua 5:8–9, where Joshua likewise obeys the divine command to circumcise all the males of Israel who had not been circumcised in the wilderness—thereby renewing the covenant and removing the reproach of Egypt from among them. ↩︎
- In Isaiah 6:3, the seraphim cry out, “Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory.” Within the framework of the Canonical Column, this functions as an obvious allusion to Joshua 24:19, where Joshua declares to the Israelites that the LORD is a holy God and warns them of the consequences of violating his covenant. ↩︎
- Within the framework of the Canonical Column, Isaiah’s declaration that his eyes have seen the LORD (Isa. 6:5) functions as an obvious allusion to Joshua 5:13–14, where Joshua likewise beholds a visible manifestation of the LORD near Jericho. In both accounts, the figures are granted a direct theophany—each seeing the LORD with their own eyes—and respond with reverence and humility before his divine presence. ↩︎
- In Isaiah 6:7, a seraph touches Isaiah’s lips with a live coal from the altar, symbolizing the purging of his iniquity and the removal of his guilt. This act of purification prepares him for his prophetic mission, marking the renewal of his covenant relationship with God. Within the framework of the Canonical Column, this functions as an obvious allusion to Joshua 5:8–9, where the Israelites undergo circumcision at Gilgal, after which the LORD declares, “This day have I rolled away the reproach of Egypt from off you.” The rite marks the removal of their former reproach—the shame of Egypt and the disobedience of the wilderness—and signifies a new beginning for Israel as they prepare to enter the Promised Land, just as Isaiah’s cleansing inaugurates his new role in God’s redemptive plan. ↩︎
- In Isaiah 6:10, God commands Isaiah to proclaim a message that will render the hearts of the people of Israel dull, their ears heavy, and their eyes shut. Within the framework of the Canonical Column, this functions as an obvious allusion to Joshua 11:20, where God hardens the hearts of the Canaanite kings, leading them to war against Israel. In both passages, God deliberately hardens hearts to accomplish his divine purpose—to prevent repentance and to bring about judgment. ↩︎
- In Isaiah 6:11, Isaiah asks, “Lord, how long?” in response to God’s pronouncement of judgment upon Israel. The LORD’s reply—“Until the cities be wasted without inhabitant, and the houses without man”—foretells the coming desolation that will result from Israel’s rejection of him. Within the framework of the Canonical Column, this functions as an obvious thematic and imagistic allusion to Joshua 11:12 (and other similar passages throughout the book), where Joshua executes divine judgment by utterly destroying the cities and kings of Canaan, as Moses had commanded. The Canaanite cities are taken and destroyed with the edge of the sword, prefiguring the very desolation Isaiah foresees. ↩︎
- In Isaiah 6:12, God declares that he will remove men far away and bring a great forsaking upon the land, signifying the desolation that results from Israel’s spiritual rebellion. This passage reveals the inevitable outcome of Israel’s apostasy—the land will be left desolate, and the people will suffer the judgment their unfaithfulness has invited. Within the framework of the Canonical Column, this functions as an obvious allusion to Joshua 24:20, where Joshua warns Israel of the consequences of forsaking the LORD and serving strange gods, declaring that he will turn against them and bring harm upon them, despite the good he had previously done for them. ↩︎
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