Joshua receives Yahweh’s command to “be strong and courageous” (Heb. ḥazaq weʾemaṣ), a formula of encouragement reiterated three times (vv. 6, 7, 9; cf. v. 18; 10:25). In my view, the formula may ... be rendered “unshakeably (or doggedly) courageous.” Structurally, the formula (vv. 6 and 9) forms a thematic inclusio around vv. 7–8. The former sounds the speech’s key theme—i.e., “be strong and courageous”—while the latter highlights its key arena of implementation (“follow the Instruction”).

Elsewhere ḥazaq weʾemaṣ appears in contexts where a king commissions subordinates to undertake specific actions. For example, David commissions Solomon to build the temple (1 Chron. 22:13; 28:20) and Hezekiah appoints military officers to lead the fight against the invading Assyrians (2 Chron. 32:7). The present context, however, directly parallels the wording of Deuteronomy 31, where both Moses (v. 7) and Yahweh (v. 23) invoke it in appointing Joshua as Moses’ successor. Indeed, the word repetition verbally links the two contexts, implying that here Yahweh formally installs Joshua in the office to which he had appointed him in Deuteronomy 31. Indeed, for Israel this installation marks Joshua as the chosen leader whom Yahweh expects them to follow. His specific task is to lead them to inherit the Promised Land (v. 6b; cf. Deut. 31:7).

Further illumination concerning his task emerges from an understanding of the possible legal status of that land in light of Ancient Near Eastern law. According to Kitz, the legal principle of residual rights and the institution of undivided inheritance supply the background. Yahweh owns the land of Canaan (Deut. 12:10) but has transferred ownership to the patriarchs (Abraham, Isaac, and Jacob) while still retaining residual rights (i.e., the right to rescind that ownership). As the “sons of Israel,” Jacob’s descendants have inherited Canaan but as undivided land—land held in common as a whole by coheirs. Once the land is divided and distributed among them, the coheirship and collective ancestral “house” will end and each tribe will own its own inheritance.

In the interim, the coheirs will appoint an administrator to manage their property until the division takes place. Given this background, when Yahweh tells Joshua that “you will lead these people to inherit [tanḥil] the land” (Josh. 1:6), Yahweh may actually appoint him as estate administrator on behalf of the Israelites. If so, to execute this duty Joshua must make the situation in Canaan conducive to the legal allocation of land. He must lead the coheirs to remove the squatters currently inhabiting it (i.e., the Conquest [chs. 1–12]) and divide and distribute it among the heirs so they may take possession of it (i.e., the settlement [chs. 13–24]). In essence, the first duty removes the legal barrier for the accomplishment of the second. Clearly, the appointment implies that the Israelites have a legal right to take possession of the land because they own it. In short, by Yahweh’s appointment Joshua is probably to wear two hats—that of military commander and that of estate administrator.

As for Yahweh’s command, the negated word pairs “do not be terrified; do not be discouraged” often parallel ḥazaq weʾemaṣ (see v. 9) and further illumine its meaning. The persons addressed always face a momentous, risky, humanly impossible task. To human eyes, to build a magnificent temple, to defeat the mighty Assyrians, and to conquer Canaan pose mountains too lofty to scale. The danger is that fears, feelings of inadequacy, and doubts may cripple the leader’s resolve, muddle his mind, and shake his confidence. The resulting confusion, wavering, and tentativeness sow despair, if not dissent, among the followers and endanger the mission. The temptation, then, is to back off from risks, to strike compromises, or to retreat altogether. To “be strong and courageous” means to be steady, resolute, bold, and unafraid.

Undergirding Joshua’s confidence is the simple fact that he is not alone. Yahweh All-Powerful leads the way and surrounds him with his presence. That is why vv. 7–8 detail the single proviso that Joshua must observe. Joshua’s actions must carefully conform to what Moses taught (Heb. torah, “instruction”; v. 7a; cf. Num. 31:21; Josh. 22:5; 2 Kings 21:8). Indeed, the very success of his future endeavors hangs upon his never wavering from Moses’ teachings (v. 7b). For the first time in the Bible the “obey-Moses” principle emerges, and we will soon see how thoroughly Moses shapes all that Joshua does. Though dead and buried, Moses remains the gold standard to guide Joshua and all later leaders of Israel. And all future generations of Israel will likewise live or die by that same standard. More important, for the present generation it is Joshua’s unique task as Israel’s new leader to enforce their obedience.

How can Joshua align his conduct with Moses’ teaching and thereby assure its successful outcome? The key is “this Book of the Law” (v. 8), an allusion to a document that, according to Deuteronomy, Moses wrote shortly before his death (Deut. 28:58; 29:21; 30:10; 31:26). Scholarly speculation about this book abounds, but it probably contained at least the legal portions of Deuteronomy (i.e., Deut. 12–26). Moses instructed the Levites to place it beside the ark of the covenant as a “witness” against Israel. From sad personal experience, the great lawgiver anticipated that inevitably the people would reject his teaching and reap bitter divine judgment (31:26–29). As if dramatically pointing a finger at “this book,” Yahweh urges Joshua, so to speak, to prove Moses wrong by engaging rather than ignoring it. To “not depart from your mouth” (Josh. 1:8a) means that the book is always to be in his mouth—to be read aloud, at least, and perhaps, by implication, talked about constantly or shaping all of one’s words.

The metaphor implies that Joshua should treat the book’s contents as something to read in the hearing of others—to be shared with the community rather than hoarded to oneself. Most important, success will follow Joshua only if he “meditate(s) on [the law] day and night.” To “meditate on” the law (Heb. hagah be) probably means “to murmur audibly” while reading it. Perhaps we are to imagine soft oral recitation or a quiet reading so intense as to produce audible whispering. “Day and night” is a Hebrew expression for “always.”

In any case, the phrase implies eager, focused study free of distractions. The reader’s posture pictures the text’s importance: the reader hunches over it, eyes riveted on every syllable in order not to miss any detail. The posture also mirrors how critical is the law’s guidance; only rigorous reflection can mine its depths. To “skim” the law is to imperil one’s future by missing something crucial. Indeed, it is not enough simply to read it, think about it, or even talk about it. Joshua must “be careful to act” on it—to put Moses’ instructions into practice, live it out, and give it feet in the real world. Only “doing” the law will give Joshua success, a point rhetorically hammered home by the two parallel sentences (lit., “only then … and only then …”) which conclude v. 8b.

Yahweh’s speech ends by sounding again its main theme (“Be strong and courageous”). The preceding rhetorical question gives the scene a climactic rhetorical flourish. Given Hebrew style, the question “Have I not commanded you?” actually expresses a strong declaration (so nrsv, “I hereby command you …”). In other words, rather than look back to vv. 6 and 7, v. 9 simply reiterates the key pair of commands, appending a negative pair (“Do not be terrified; do not be discouraged”) for emphasis.

Literarily, the two parallel, contrasting pairs again drive home the speech’s main point: Joshua must maintain firm faith and fixed focus, leaving fear and despair no quarter. The basis for his faith and focus also reiterates a theme in v. 5b—God’s constant, never-ending presence with him (“the Lord … will be with you”). And the twofold repetition of “wherever you go” (vv. 7, 9) underscores that his presence knows no territorial boundaries. Joshua need never wonder whether he may unwittingly wander into realms where Yahweh cannot go and is powerless to conquer. On the contrary, wherever Joshua’s mandate takes him, no human can stop him (v. 5a), and his obedience to the law guarantees success (vv. 7b, 8b). With God he is unstoppable.

Thus, with a dramatic speech, Yahweh orders Israel to cross into Canaan and officially installs Joshua as Moses’ successor. The plan of God for Israel did not die with Moses, although Moses’ shadow will follow Joshua everywhere. On several later occasions, Joshua will carry out specific instructions that Moses gave prior to his death. But for now, Joshua is Yahweh’s on-scene commander, and the stage is set for his relationships with both Yahweh and Israel to grow or decline. For Israel, the long-awaited moment to realize a long-cherished dream has begun.