Just before the delegation embarks on its fateful journey, a final pause is taken to reflect on the identities of the chosen men. The repetition of their names serves a specific purpose. The primary approach among commentators is that this reiteration emphasizes that the names of the other leaders remained exactly as they always were, standing in stark contrast to Joshua [אבן עזרא, רבנו בחיי, ריב״א]. Conversely, others suggest that their original names already contained subtle hints of their future wicked intentions and the tragic turn their mission would take [אור החיים, אלשיך, צרור המור]. Notably absent from this roster is any representative from the tribe of Levi. Because the Levites were not destined to receive a physical inheritance in the land of Israel, they had no need to scout it [חזקוני, פענח רזא, הדר זקנים]. Furthermore, Moses intentionally directed the men merely to tour the land, seeking out its goodness and a place of rest. However, they ultimately subverted this directive, seeking out the negative and acting as full-fledged spies [הכתב והקבלה, מלבי״ם].
The narrative centers on the dramatic alteration of Hoshea's name to Joshua, achieved by adding a single Hebrew letter that shifts the meaning to a declaration that God will save [ביאור שטיינזלץ]. Opinions differ regarding when this change actually occurred. One perspective suggests it took place long before, when he first became Moses's servant. Following the custom of rulers who rename their subordinates as a mark of elevated status, this detail is mentioned now simply to clarify that the man listed is the familiar Joshua [רשב״ם, בכור שור, ביאור יש״ר, חזקוני]. However, the primary approach among commentators is that the name change occurred precisely at this moment of departure. It served as a profound prayer from Moses for his beloved student, asking that God save him from the toxic influence and counsel of the other spies [רש״י, שד״ל, משכיל לדוד].
Moses's decision to offer this protective prayer solely for Joshua, rather than for Caleb or the other leaders, stems from several interconnected reasons. As Moses's primary disciple, a moral failure on Joshua's part would reflect poorly on his teacher, prompting Moses to feel a heightened sense of responsibility for his spiritual welfare [גור אריה, שפתי חכמים]. Additionally, Moses harbored concerns about Joshua's lineage. Descending from the tribe of Ephraim, Joshua carried the legacy of his ancestor Joseph, who had once brought a negative report about his brothers. Moses sought to shield him from repeating this historical misstep [כלי יקר]. Furthermore, Moses recognized Joshua's exceptional humility. While generally a positive trait, this meekness could become a dangerous vulnerability when facing a group of forceful, assertive leaders. Moses feared that Joshua might yield to peer pressure, seek compromise, and fail to stand firmly against the majority [פני דוד, חתם סופר, ברכת אשר].
Beyond spiritual concerns, Moses also anticipated severe physical and tactical dangers. Some commentators argue that Moses never doubted Joshua's moral compass, knowing full well that his student would remain fiercely loyal to the truth. However, this very steadfastness put him at risk. Moses feared the other spies might turn against Joshua and murder him in the wilderness, making the name change a plea for divine physical protection from his own peers [נחל קדומים, חומת אנך, משכיל לדוד]. Finally, the adjustment served a strategic military purpose. The delegation was tasked with scouting the Negev region, territory inhabited by the Amalekites. Because Joshua had previously served as the commanding general who defeated Amalek in battle, altering his name helped conceal his identity from vengeful enemies [הטור הארוך]. By embedding the divine name into Joshua's own, Moses also reminded him of the divine oath to eradicate Amalek. This instilled in him the unwavering confidence to face the land's inhabitants without fear, a courage that stood in sharp relief against the panic spread by his fellow spies [כלי יקר, מלבי״ם].