As to the hand of a reviser or revisers in the book, we see no difficulty in allowing for such. We can conceive an authorized reviser expanding speeches, but thoroughly in the line of the speakers, or inserting explanatory remarks as to places, or as to practices that had prevailed "unto this day." But it is atrocious to be told of revisers colouring statements and modifying facts in the interests of religious parties, or even in the interest of truth itself. Any alterations in the way of revision seem to have been very limited, otherwise we should not find in the existing text those awkward joinings of different documents which are not in perfect accord. Whoever the revisers were, they seem to have judged it best to leave these things as they found them, rather than incur the responsibility of altering what had already been written. * * * * * It has generally been assumed by spiritual expositors that there must be something profoundly symbolical in a book that narrates the work of Joshua, or Jesus, the first, so far as we know, to bear the name that is "above every name." The subject is considered with some fulness in Pearson's "Exposition of the Creed," and various points of resemblance, not all equally valid,[1] are noted between Joshua and Jesus. [1] "The hand of Moses and Aaron brought the people out of Egypt, but left them in the wilderness, and could not seat them in Canaan.... Joshua, the successor, only could effect that in which Moses failed.... The death of Moses and the succession of Joshua pre-signified the continuance of the law till Jesus came.... Moses must die that Joshua might succeed.... If we look on Joshua as the judge and ruler of Israel, there is scarce an action which is not predictive of our Saviour. He begins his office at the banks of the Jordan where Christ is baptized, and enters upon the public exercise of his prophetical office. He chooseth there twelve men out of the people to carry twelve stones over with them; as our Jesus thence began to choose His twelve apostles.... It hath been observed that the saving Rahab the harlot alive foretold what Jesus once should speak to the Jews--'Verily I say unto you, that the publicans and the harlots go into the kingdom of God before you.'..."