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History experts call this invasion the Norman Conquest.
VOA: special.2011.01.05
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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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Now, the books of Joshua and Judges that open the Deuteronomistic history, these books recount or relate the story of the conquest of the land of Canaan by the Israelite tribes, and the early years of the settlement: that's in Judges.
那么，《约书亚书》和《士师记》,开始了申命记中历史故事，这些经书记叙了,以色列部落征服迦南之地，早期的定居，这些出现在《士师记》中。
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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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The Ark was a visible sign of his presence and it marched before them And soon after the conquest representatives of all of the tribes of Israel are going to meet and make a solemn covenant at Shechem to be the people of Yahweh, to worship him alone.
约柜便是他现身的标志，它在他们面前行进,在征服之后，以色列各个支派的代表们,将要会面并且在示剑订立神圣的契约,立约做耶和华的子民，只对他崇拜。
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The conquest is represented as a miraculous victory by God.
征服被描绘为上帝奇迹般的胜利。
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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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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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Conquest and exile were events that normally would spell the end of a particular ethnic national group, particularly in antiquity.
一般情况下，一个种族群体的结局,不外乎就是征服其他民族或被其他民族征服，然后被流放，特别是在古代。
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So maybe they were just shoved there by people fleeing the Roman conquest in 70 .So that's up for grabs.
不过或许这些经卷是在公元70年罗马征战期间,人们在逃亡途中摆在那卖的。
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If so, why does the book of Joshua provide such a different account, one of outside conquest by means of a war led by the hosts of the Lord?
若这样，为什么《约书亚书》中是完全不同的描述，是由上帝所带领的外部侵略战争？
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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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We can really divide it into two major parts. The first 12 chapters form a unit that conveys the invasion and conquest.
我们可以将它分为两部分，前十二章,形成了一个集体，表现了侵略和占领。
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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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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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