Or HaChaim on Numbers 13:16/אור החיים על במדבר י״ג:ט״ז

1 אלה שמות האנשים, These are the names of the men, etc. Why did the Torah repeat this seeing it had already written: "and these are their names, etc." in verse 4? We may understand this by reference to Sotah 34. Rabbi Yitzchak said: "we have a tradition that the names of the spies recorded in the Torah reflect their deeds;" The name סתור בן מיכאל describes that the man bearing that name contradicted the words of G'd, etc." So far the Talmud on the subject. We have noted that Moses renamed Joshua so as to protect him against the advice of wicked people and we asked why this was necessary. This means that Joshua's name did not reflect the fact that he was wicked. It was necessary to write: "and these are their names" in order to show us why Moses was concerned about the character of these people, i.e. he did not like their names. Whereas I wrote earlier that Moses had the feeling that these men might be wicked because of the word לך, this was not an absolute as the word לך could have other connotations as I have demonstrated. Moses may have been alerted to the potential wickedness of these people when he reflected on their names. Alternatively, Moses did have his suspicions about the enterprise and any men who would be delegated to act as spies; however, had it not been for their names, Moses could not have justified his suspicions.

2ויקרא משה להושע בן נון יהושע, Moses called Hoshea son of Nun Joshua. We already mentioned that our sages said that Moses prayed concerning Joshua. Why did he have to change his name in addition? Perhaps Moses wanted to give Joshua additional power to resist wicked advice seeing that the first three letters of his name now represented the three letters making up the tetragram. The letter י which Moses added to Hoshea's name has a numerical value of 10 and symbolised that he could resist the advice of ten of his colleagues. It would also eventually enable him to inherit the share of ארץ ישראל that the ten wicked spies would forfeit due to their conduct. This is based on a comment in Chagigah 15 according to which each person has a place allocated to him both in גן עדן and in גיהנם. If he merits it he will occupy his place in גן עדן, whereas a wicked person will occupy both his own place in גיהנם as well as the place left vacant by his pious colleague.