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The account of the conquest in Joshua 2 through 12, is concerned to express the basic idea that Israel's victories would not have been possible without Yahweh, without his wondrous help.
在《约书亚书》第2到12章中记叙的征服，想要表达一种基本的观点,以色列不可能获胜，如果没有耶和华，没有他神奇的帮助。
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Reason consists in the imposition of a method for the conquest of nature.
理性存在于,对征服自然的方法的强迫接受之中。
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In Joshua 10 verses 36-39 report the conquest of several cities in the south, including Hebron and Debir. But in Judges, we read that they had not been captured: they were captured later, after Joshua's death.
在《约书亚书》第10章，《约书亚书》的第一部分）,第36到39节讲述了征服南部几座城池，包括希伯伦和底壁，但在《士师记》中却说,他们并未被占领：,他们后来才被占领，在约书亚死后。
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So the narrative in the first part of Joshua, Joshua 2 to 12, describes the invading Israelites as an organized confederation of 12 tribes whose conquest is accomplished in a few decisive battles under the military leadership of Joshua.
因此《约书亚书》前一部分的叙述，从第2章到12章，描述了侵略者以色列作为有组织的联盟,由12个支派组成，他们在决定性战役中成功征服,在约书亚的军事率领之下。
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Because alongside the idealized portrayal of the Israelite conquest in the first half of the book of Joshua, alongside the call for the destruction of all Canaanites, we find interesting tales of alliances and incorporation of various Canaanite groups.
因为随着对以色列征服的理想化描述,在《约书亚书》的第一部分，随着摧毁所有迦南人的呼声，我们发现了关于同盟趣事,以及迦南各个群体的合并。
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This material is a theologically oriented account of Israel's history from the conquest of Canaan, or what is represented as the conquest of Canaan, to the destruction of the state by the Babylonians in 587-586 BCE.
这些内容是以神学为基础对以色列历史的记叙,从征服迦南，或者说是显示出的对迦南的征服，到公元前587到586年被巴比伦人攻陷城邦。
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And archaeology supports this picture of merging of peoples, a picture of the merging of peoples, rather than conquest or even large-scale immigration, because the new settlements in this period show such continuity with the past, not a complete break, not the initiation of something radically new.
考古学肯定了民族的融合，多个民族相融合的图景，而不是征服或者是大规模的移民，因为这一时期新的定居表明,与过去的连续继承，而不是完全的断裂，不是完全的新的开始。
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