Joshua is the sixth book of the Old Testament of the Bible.约书亚是第六本书的旧约的圣经。 It is named for the leader who succeeded Moses and led Israel in the successful conquest of Canaan, the Promised Land.这是命名为领导人谁成功摩西带领以色列在成功地征服了迦南，应许之地。 The book is divided into three parts: the conquest of Canaan during Joshua's three major campaigns (chaps. 1 - 12), including the fall of Jericho (chap. 6), the siege of Gibeon, and Joshua's victory while the sun and moon stood still (chap. 10); the division of Canaan by tribes (chaps. 13 - 22); and Joshua's farewell speeches and death (chaps. 23 - 24).这本书分为三部分：征服迦南在约书亚的三大战役（第一章1 -1 2） ，包括秋季杰里科（第一章6 ） ，围困基遍，和约书亚的胜利，而太阳和月亮的主张仍然（章10 ） ;分工迦南由部落（第一章13 -2 2） ;和约书亚的告别演说和死亡（第一章2 3- 24 ）。
The Book of Joshua forms part of the Deuteronomistic History, the collective name given by scholars to the books of Deuteronomy, Joshua, Judges, 1 and 2 Samuel, and 1 and 2 Kings, all of which appear to have been compiled by the same editor or editors.这本书约书亚形式的一部分，该deuteronomistic历史，集体的名义所给予的学者帐簿申命记，约书亚，法官， 1和第2款，黄秉槐， 1和第2款的国王，所有这些似乎已经编制由同一编辑器或编辑。 This history was recorded during the time of Josiah (c. 640 - 609 BC) and revised around 550 BC.这个历史记录的时候，乔赛亚（长640 -6 09B C）的修订和周围的5 50年。 Joshua is based on earlier sources, however; some parts of the text date from the premonarchial period.约书亚是基于先前的来源，但是有些部分的文字日期从premonarchial时期。 The book was edited almost 600 years after the conquest of Canaan (c. 1225 BC).这本书编辑几乎六百年后，征服迦南（长1225 BC ）的。
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Bibliography
参考书目
P Enns, Joshua:
Bible Study Commentary (1981); L Greenspoon, Textual Studies in the Book of
Joshua (1983); JA Soggin, Joshua, A Commentary (1972). p enns
，约书亚：圣经研究评论（ 1981年） ;升greenspoon ，文本研究，在这本书中约书亚（ 1983年） ;司法机构政务长索金，约书亚，评论（
1972年） 。
Joshua, Jehovah is his help, or Jehovah the Saviour.约书亚，耶和华是他的帮助，或耶和华救世主。 The son of Nun, of the tribe of Ephraim, the successor of Moses as the leader of Israel.儿子尼姑，该部落的ephraim ，继承摩西作为以色列领导人。 He is called Jehoshua in Num.他是所谓的jehoshua在NUM个。 13:16 (AV), and Jesus in Acts 7:45 and Heb. 13时16分（影音） ，以及耶稣的行为， 7时45分和heb 。 4:8 (RV, Joshua). 4时08分（风疹病毒，约书亚） 。 He was born in Egypt, and was probably of the age of Caleb, with whom he is generally associated.他出生于埃及，可能是对的年龄， Caleb ，与他是普遍联系的。 He shared in all the events of the Exodus, and held the place of commander of the host of the Israelites at their great battle against the Amalekites in Rephidim (Ex. 17:8-16).他赞同在所有的事件外流，并举行了地方指挥官的东道国，以色列人在他们的伟大斗争amalekites在二，利非订（例如17:8-16 ） 。 He became Moses' minister or servant, and accompanied him part of the way when he ascended Mount Sinai to receive the two tables (Ex. 32:17).他成为摩西部长或公务员，并陪同他的一部分的方式，当他登上西奈山接受两个表（例如32:17 ） 。 He was also one of the twelve who were sent on by Moses to explore the land of Canaan (Num. 13:16, 17), and only he and Caleb gave an encouraging report.他还对其中的12谁被送往就由郑慕智探索的土地迦南（ num. 13时16分， 17 ） ，而且只有他和， Caleb了一个令人鼓舞的报告。 Under the direction of God, Moses, before his death, invested Joshua in a public and solemn manner with authority over the people as his successor (Deut. 31:23).的指导下，上帝，摩西，在他死之前，投资约书亚在公众和庄严的方式与权力，人民群众作为他的继任者（申命记31:23 ） 。
The people were encamped at Shittim when he assumed the command (Josh. 1:1); and crossing the Jordan, they encamped at Gilgal, where, having circumcised the people, he kept the Passover, and was visited by the Captain of the Lord's host, who spoke to him encouraging words (1:1-9).该人被扎营在什亭时，他担任指挥（ josh. 1:1 ） ;及穿越约旦，他们扎营在gilgal ，那里有包皮人民的，他一直逾越节，并参观了由队长，主的东道国，谁发言，他鼓励的话（ 1:1-9 ） 。 Now began the wars of conquest which Joshua carried on for many years, the record of which is in the book which bears his name.现在开始了征服战争，其中约书亚进行了多年，记录，这是在这本书中带有他的名字。 Six nations and thirty-one kings were conquered by him (Josh. 11:18-23; 12:24).六国和31国王所征服他（ josh. 11:18-23 ; 12时24分） 。 Having thus subdued the Canaanites, Joshua divided the land among the tribes, Timnath-serah in Mount Ephraim being assigned to himself as his own inheritance.因此，有制服canaanites ，约书亚除以土地各部落， timnath - serah在山ephraim被分配到自己作为自己的继承权。 His work being done, he died, at the age of one hundred and ten years, twenty-five years after having crossed the Jordan.他正在做的工作，他真的死了，在年满一百一十年，二十五年后，越过约旦。
He was buried in his own city of Timnathserah (Josh. 24); and "the light of Israel for the time faded away."他被安葬在他自己的城市timnathserah （ josh. 24 ） ; “鉴于以色列为时间消失” 。 Joshua has been regarded as a type of Christ (Heb. 4:8) in the following particulars:, (1) In the name common to both; (2) Joshua brings the people into the possession of the Promised Land, as Jesus brings his people to the heavenly Canaan; and (3) as Joshua succeeded Moses, so the Gospel succeeds the Law.约书亚已被视为一种类型的基督（希伯来书4时08分）在以下各点： （ 1 ）在共同的名称都; （ 2 ）约书亚带来的人加入到藏有应许之地，正如耶稣带来他的人民，向天上的迦南;及（ 3 ）作为约书亚成功，郑慕智，使福音成功的法律。 The character of Joshua is thus well sketched by Edersheim:, "Born a slave in Egypt, he must have been about forty years old at the time of the Exodus. Attached to the person of Moses, he led Israel in the first decisive battle against Amalek (Ex. 17:9, 13), while Moses in the prayer of faith held up to heaven the God-given 'rod.'性格是约书亚，从而勾画出以及由edersheim ： “出生的奴隶，在埃及，他必须已约40岁，在时间的流失。重视人的摩西，他率领的以色列在第一次决战反对amalek （例如： 17时09分， 13 ） ，而摩西在信心的祷告举行，直至天堂上帝赐予的'棒。 It was no doubt on that occasion that his name was changed from Oshea, 'help,' to Jehoshua, 'Jehovah is help' (Num. 13:16). And this name is the key to his life and work.这是毫无疑问，在那个场合，他的名字改为从oshea ， '帮助， ' jehoshua ， '耶和华是帮助' （ num. 13时16分） 。和这个名称是关键，他的生活和工作。
Alike in bringing the people into Canaan, in his wars, and in the distribution of the land among the tribes, from the miraculous crossing of Jordan and taking of Jericho to his last address, he was the embodiment of his new name, 'Jehovah is help.'无论是在实现人民的进入迦南，在他的战争，并在分配土地，各部落，从神奇的穿越约旦和以杰里科，以他最后一次施政报告，他是体现了他的新名称， '耶和华是帮助。 To this outward calling his character also corresponded.这离港，要求他的性格也对应。 It is marked by singleness of purpose, directness, and decision......它的标志是单一的目的，直接因果关系，并决定...... He sets an object before him, and unswervingly follows it" (Bible Hist., iii. 103)他树立了一个对象在他面前，坚定不移地走如下“ （圣经历史，三， 103 ）
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Book of Joshua contains a history of the Israelites from the death of Moses to that of Joshua.这本书约书亚包含的历史，以色列人从死亡的郑慕智认为，以约书亚。 It consists of three parts:, (1.) The history of the conquest of the land (1-12).它由三部分组成： （ 1 ）历史上征服的土地（ 1-12 ） 。 (2.) The allotment of the land to the different tribes, with the appointment of cities of refuge, the provision for the Levites (13-22), and the dismissal of the eastern tribes to their homes. （ 2 ）分配土地，以不同的部落，与委任城市收容所，提供利（ 13日至22日） ，并解雇东部部落自己的家园。 This section has been compared to the Domesday Book of the Norman conquest.本节相比，已到（ Domesday预订的诺曼征服。 (3.) The farewell addresses of Joshua, with an account of his death (23,24). （ 3 ）告别地址约书亚，同一个帐户他的死因（ 23,24 ） 。 This book stands first in the second of the three sections, (1) the Law, (2) the Prophets, (3) the "other writings" = Hagiographa, into which the Jewish Church divided the Old Testament.这本书的立场，首先在第二次三段， （ 1 ）法， （ 2 ）先知， （ 3 ） “其他的著作” = hagiographa ，成为其中的犹太人教堂分为旧约。 There is every reason for concluding that the uniform tradition of the Jews is correct when they assign the authorship of the book to Joshua, all except the concluding section; the last verses (24:29-33) were added by some other hand.有一切理由为得出结论认为，统一的传统，犹太人是正确的，当他们指派的作者的书，约书亚，除最后一节;最后的诗（ 24:29-33 ）增加了一些另一方面。
There are two difficulties connected with this book which have given rise to much discussion, (1.) The miracle of the standing still of the sun and moon on Gibeon.有两个困难，与这本书，这已引起了很多讨论， （ 1 ）奇迹常务委员会仍然太阳和月亮的对基遍。 The record of it occurs in Joshua's impassioned prayer of faith, as quoted (Josh. 10:12-15) from the "Book of Jasher" (qv).的纪录，它发生在约书亚的慷慨激昂的信心的祷告，所引述的（ josh. 10:12-15 ）从“书jasher ” （请参阅） 。 There are many explanations given of these words.有很多的解释，这些话。 They need, however, present no difficulty if we believe in the possibility of God's miraculous interposition in behalf of his people.他们需要的，不过，目前并没有困难，如果我们相信的可能性，上帝的奇迹般的干预在代表他的人民。 Whether it was caused by the refraction of the light, or how, we know not.无论是所造成的折射光，或如何，我们不知道。 (2.) Another difficulty arises out of the command given by God utterly to exterminate the Canaanites. （ 2 ）的另一个困难是产生于命令所给予的上帝完全灭绝canaanites 。 "Shall not the Judge of all the earth do right?" “不得法官的所有地球这样做的权利” ？ It is enough that Joshua clearly knew that this was the will of God, who employs his terrible agencies, famine, pestilence, and war, in the righteous government of this world.这是不够的约书亚清楚地知道，这是上帝的意志，谁雇用了他的可怕的机构，饥荒，瘟疫，战争，在正义，政府的这个世界。
The Canaanites had sunk into a state of immorality and corruption so foul and degrading that they had to be rooted out of the land with the edge of the sword.该canaanites已陷入一个国家的不道德和腐败现象，使犯规和有辱人格的，他们要铲除的土地与边缘的剑。 "The Israelites' sword, in its bloodiest executions, wrought a work of mercy for all the countries of the earth to the very end of the world." “以色列人'剑，在其最血腥的处决，紧张的工作，慈悲为所有国家的地球到很结束的世界” 。 This book resembles the Acts of the Apostles in the number and variety of historical incidents it records, and in its many references to persons and places; and as in the latter case the epistles of Paul (see Paley's Horce Paul.) confirm its historical accuracy by their incidental allusions and "undesigned coincidences," so in the former modern discoveries confirm its historicity.这本书类似于使徒行传在数量和种类的历史事件记录，并在其许多参考者和名额;作为在后一种情况下该书信保罗（见帕雷的horce保罗）确认其历史的准确性其附带的典故和“ undesigned巧合， ”因此，在现代的发现，前确认其历史性。 The Amarna tablets are among the most remarkable discoveries of the age.该阿玛尔纳片是其中最引人注目的发现年龄。
Dating from about BC 1480 down to the time of Joshua, and consisting of official communications from Amorite, Phoenician, and Philistine chiefs to the king of Egypt, they afford a glimpse into the actual condition of Palestine prior to the Hebrew invasion, and illustrate and confirm the history of the conquest.约会从约公元前1480年下降到的时候，约书亚，和构成的公务通讯从亚摩利人，腓尼基，和庸俗的酋长向埃及王，他们负担不起一瞥的实际情况，巴勒斯坦之前，希伯来文的入侵，并说明和确认的历史，征服。 A letter, also still extant, from a military officer, "master of the captains of Egypt," dating from near the end of the reign of Rameses II., gives a curious account of a journey, probably official, which he undertook through Palestine as far north as to Aleppo, and an insight into the social condition of the country at that time.信中，也仍然现存的，从一名军官， “师父的船长埃及， ”约会从接近尾声的统治拉美西斯二世，给出了好奇帐户的旅程，可能是官方，他答应通过巴勒斯坦据北，以阿勒颇，和洞察社会条件的国家在这时间。 Among the things brought to light by this letter and the Amarna tablets is the state of confusion and decay that had now fallen on Egypt.之间的事情，揭示了由本信及阿玛尔纳片是国家的混乱和衰变认为，现在已经落伍了埃及。 The Egyptian garrisons that had held possession of Palestine from the time of Thothmes III., some two hundred years before, had now been withdrawn.埃及认为，驻军举行了藏有从巴勒斯坦的时候， thothmes三，一些二百年前，现在已经撤回。
The way was thus opened for the Hebrews.的方式，因此开放供希伯来人。 In the history of the conquest there is no mention of Joshua having encountered any Egyptian force.在历史上征服有没有提及约书亚有遇到任何埃及的力量。 The tablets contain many appeals to the king of Egypt for help against the inroads of the Hebrews, but no help seems ever to have been sent.片包含许多呼吁埃及王为帮助对进出的希伯来人，但没有任何帮助，似乎以往任何时候都已被送往。 Is not this just such a state of things as might have been anticipated as the result of the disaster of the Exodus?难道这不是刚才这样一个国家的事情，因为可能已预期作为的结果，灾难的外流呢？ In many points, as shown under various articles, the progress of the conquest is remarkably illustrated by the tablets.在许多点，显示下的各种物品，进展征服是显着的说明牌位。 The value of modern discoveries in their relation to Old Testament history has been thus well described: "The difficulty of establishing the charge of lack of historical credibility, as against the testimony of the Old Testament, has of late years greatly increased. The outcome of recent excavations and explorations is altogether against it.价值的现代发现，在其有关旧约历史已经就此以及所描述的： “难以确定的收费，缺乏历史的公信力，作为打击的证词旧约，已太晚年大大增加。成果最近的发掘和探索，是完全反对。
As long as these books contained, in the main, the only known accounts of the events they mention, there was some plausibility in the theory that perhaps these accounts were written rather to teach moral lessons than to preserve an exact knowledge of events.只要这些书籍中所载，在主要的，唯一已知的帐目的事件，他们提到，有一些可信，在理论，也许这些帐户的书面，而不是教导道德的教训，比维护一个确切的知识的活动。 It was easy to say in those times men had not the historic sense.这是说来容易，在这些时代的男人没有的历史意义。 But the recent discoveries touch the events recorded in the Bible at very many different points in many different generations, mentioning the same persons, countries, peoples, events that are mentioned in the Bible, and showing beyond question that these were strictly historic.但最近发现，接触的事件记录在圣经中在很多不同点，在许多不同的世代，提相同的人，国家，人民，事件中提到的圣经，并显示毫无疑问，这些严格的历史。 The point is not that the discoveries confirm the correctness of the Biblical statements, though that is commonly the case, but that the discoveries show that the peoples of those ages had the historic sense, and, specifically, that the Biblical narratives they touch are narratives of actual occurrences."这一点是不是发现确认的正确性圣经报表的，虽然它是普遍的情况，但该发现表明，人民的那些年龄过历史性的意义，并特别指出，圣经叙述他们接触，是叙述实际发生的“ 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The name of eight persons in the Old Testament, and of one of the Sacred Books.的名称，八人在旧约圣经，和一个神圣的书籍。
('Oseé), a Bethsamite in whose field the ark stood on its way back from the land of the Philistines to Juda (1 Samuel 6:14, 18). （ ' oseé ） ， bethsamite在其领域的方舟，站在它的方式回到从土地的非利士人向juda （ 1塞缪尔6点14 ， 18 ） 。
('Iesoûs), governor of Jerusalem whose idolatrous altars were destroyed by King Josias, during the latter's attempts to undo the evil wrought by his father Amon and grandfather Manasses (2 Kings 22:8). （ ' iesoûs ） ，总督耶路撒冷的idolatrous神坛被摧毁国王josias ，在后者的企图挽回邪恶所造成的阿蒙他的父亲和祖父玛（ 2国王22时08分） 。
('Iesoûs), the son of Josedec and the high-priest who returned with Zorobabel from the Babylonian Captivity to Jerusalem (Ezra 2:2; Nehemiah 7:7; 21:1). （ ' iesoûs ） ，儿子josedec和高神父谁返回zorobabel从巴比伦圈养的，以耶路撒冷（以斯拉2时02分;尼希米记7时07分; 21时01分） 。 In I and II Esd.在I和II公共服务电子化计划。 the Vulgate calls him Josue; in Agg.该武加大呼吁他josue ;在agg 。 and Zach., Jesus.和开拓者队。耶稣。 He assisted Zorobabel in rebuilding the Temple, and was most zealous for the restoration of the religion of Israel (Ezra 3:2, 8; 4:3; 5:2).他协助zorobabel在重建庙宇，是最热心的为恢复宗教以色列（以斯拉3时02分， 8 ; 4时03分; 5时02分） 。 It was he whom Zacharias saw in vision stripped of filthy garments and clothed in clean robes and mitre, while the angel of the Lord proclaimed the high-priest the type of the coming Messias (Zechariah 3).这是他的人撒迦利亚看到在视觉剥夺肮脏的服装和穿在干净的长袍和MITRE ，而天使勋爵宣布高神父的类型，未来messias （撒迦利亚书3 ） 。
('Iesoué, 'Iesoû), a head of the family of Phahath Moab, one of the families named in the list of Israelites that returned from the Babylonian Exile (Ezra 2:6; Nehemiah 7:11). （ ' iesoué ， ' iesoû ） ，一家之主的phahath莫阿布，一的家庭中点名的名单以色列人返回从巴比伦流亡（以斯拉2时06分;尼希米记7时11分） 。
('Iesoî 'Iesoû), a head of the priestly family of Idaia, maybe the high-priest Josue mentioned above (Ezra 2:36; Nehemiah 7:39). （ ' iesoî ' iesoû ） ，头部的priestly家庭idaia ，也许高神父josue上述（以斯拉2时36分;尼希米记7时39分） 。
('Iesoûs, 'Iesoû), the name of a priestly family descended from Oduia, as also of various heads of that family after the Exile (Ezra 2:40; 3:9; 8:33; Nehemiah 3:19; 7:43; 8:7; 9:4, 5; 12:8, Vulg. Jesua; 12:24). （ ' iesoûs ， ' iesoû ） ，名称一priestly家庭的后裔oduia ，这也是各种元首家庭后，流亡（以斯拉2时40分; 3时09分; 8时33分;尼希米记3时19分; 7 ： 43 ; 8时07分; 9时04分， 5 ; 12时08分， vulg 。 jesua ; 12时24分） 。
('Iesía), one of the sons of Herem who were ordered to put away their wives taken from the land of the stranger (Ezra 10:31). （ ' iesía ） ，其中一个儿子herem谁被勒令向远离他们的妻子采取从土地的陌生人（以斯拉10时31分） 。
(First called Osee; Septuagint 'Iesoûs, first A&úsé), the son of Nun; the genealogy of the family is given in I Par., vii, 20-27; it belonged to the tribe of Ephraim. （第一所谓osee ; septuagint ' iesoûs ，首先是与úsé ） ，儿子的尼姑;族谱的家庭是由于在I杆，第七， 20日至27日;它属于部落ephraim 。 Josue commanded the army of Israel, after the Exodus, in its battle with Amalec (Exodus 17:9-13), was called the minister of Moses (xxiv, 13), accompanied the great lawgiver to and from Mount Sinai (xxxi, 17) and into the tabernacle of the covenant (xxxiii, 11), and acted as one of twelve spies whom Moses sent to view the land of Chanaan (Numbers 13:9). josue指挥军队，以色列，后外逃，在其战amalec （出埃及记17:9-13 ） ，被称为部长摩西（ 24 ， 13 ） ，伴随着伟大lawgiver和从西奈山（三十一， 17 ）和到会幕的盟约（三十三， 11人） ，并担任其中一个12人的间谍，郑慕智发送，以查看土地chanaan （号码13时09分） 。 On this occasion Moses changed his servant's name from Osee to Josue (Numbers 13:17).在此之际，郑慕智改变了他的仆人的名字从osee ，以josue （号码13时17分） 。 The new name most likely means "Jahweh is salvation".新的名称最有可能的手段“ jahweh是救赎” 。 Josue and Caleb alone spoke well of the land, even though the people wished to stone them for not murmuring and these two lived on (Numbers 14:38). josue和， Caleb单以良好的土地，即使人们希望石他们不murmuring和这两个住在（号码14时38分） 。 Josue was chosen by God to succeed Moses. josue被选为上帝要取得成功，郑慕智。 The words of the choice show the character of the chosen (Numbers 27:17-18).的话，选择显示的特点，所选择的（号码27:17-18 ） 。 Before Eleazar and all the assembly of the people Moses laid hands on Josue.前埃莱亚萨和所有大会的人郑慕智奠定了手中的josue 。 Later this soldier was proposed by Moses to the people to lead them into the land beyond the Jordan (Deuteronomy 31:3), and was ordered by the Lord to do so (xxxi, 23).后来这名士兵是由郑慕智向人民负责，带领他们到土地以外的约旦（申命记31:3 ） ，被饬令由主这样做（三十一， 23 ） 。 After the death of Moses, Josue was filled with the spirit of wisdom and was obeyed by the children of Israel (Deuteronomy 34:9).去世后，郑慕智， josue充满了精神，智慧和服从是由儿童的以色列（申命记34:9 ） 。 The rest of story of Josue is told in the Book of Josue.其余的故事josue是说，在这本书中的josue 。
THE BOOK OF JOSHUA这本书约书亚
The sixth book of the Old Testament; in the plan of the critics, the last book of the Hexateuch (see PENTATEUCH).第六本书的旧约，在该计划的批评，最后预订的hexateuch （见pentateuch ） 。 In the Fathers, the book is often called "Jesus Nave".在父亲，这本书常被人称作是“耶稣殿” 。 The name dates from the time of Origen, who translated the Hebrew "son of Nun" by uìòs Nauê and insisted upon the Nave as a type of a ship; hence in the name Jesus Nave many of the Fathers see the type of Jesus, the Ship wherin the world is saved.名称日期从的时候，俄，谁翻译希伯来文“的儿子，尼姑” uìòs nauê和坚持后，中殿，作为一种像一条船，因此在名称耶稣殿很多的父亲看到类型的耶稣，船舶wherin世界是保存。
(1) Contents （ 1 ）内容
The Book of Josue contains two parts: the conquest of the promised land and the division thereof.这本书的josue包含两个部分：征服应许之地和分工。 (a) The Conquest (i- xii). （一）征服（一至十二） 。 Josue enters the land of promise, after being assured by spies that the way is safe. josue进入土地的承诺后，保证说，间谍的方式是安全的。 It is the tenth day of the first month, forty-one years since the Exodus.这是第十天的第一个月， 41年以来，出埃及记。 The channel of the Jordan is dry during the passage of Israel (i-iii) A monument is erected in the midst of the Jordan, and one at Galgal, to commemorate the miracle.该频道的约旦是干期间，通过以色列（一至三）一座丰碑，耸立在中约旦，一个在加勒加勒，为了纪念奇迹。 Josue camps at Galgal (iv). josue营地加勒加勒（四） 。 The Israelites born during the wandering are circumcised; the pasch is eaten the first time in the land of promise; the manna ceases to fall; Josue is strengthened by the vision of an angel (v).以色列人期间出生的流浪是割礼; pasch是吃了第一时间在土地上的承诺;哪不再下降; josue是加强的视野，一个天使（五） 。 The walls of Jericho fall without a blow; the city is sacked; its inhabitants are put to death; only the family of Rahab is spared (vi).墙壁杰里科属于没有一个打击;城市，是被解职;其居民提出了死刑，只有家庭的拉哈伯是不遗余力（六） 。 Israel goes up against Hai.以色列上升，对海。 The crime of Achan causes defeat.犯罪亚干的原因失败。 Josue punishes that crime and takes Hai (vii-viii, 29); sets up an altar on Mount Hebal; subjugates the Gabaonites (viii, 30-ix), defeats the kings of Jerusalem, Hebron, Jerimoth, Lachis, and Eglon; captures and destroys Maceda, Lebna, Lachis, Eglon, Hebron, Dabir, and the South even to Gaza; marches North and defeats the combined forces of the kings at the waters of Meron (x-xii). josue惩罚这种犯罪行为，并采取海（七，八， 29 ） ;设立一个祭坛上挂载hebal ; subjugates该gabaonites （八， 30 -九） ，战胜国王，耶路撒冷，希伯伦， jerimoth ， lachis ，埃格隆;捕捉和破坏马塞达， lebna ， lachis ，埃格隆，希伯伦， dabir ，和南方，甚至向加沙;游行北和失败联合部队的国王在水域梅龙（第十至十二） 。 (b) The Division of the Land among the Tribes of Israel (xiii-xxii). （ b ）该司的土地之间的部落，以色列（十三-二十二） 。 Epilogue: last message and death of Josue (xxiii and xxiv).尾声：最后的讯息和死亡的josue （二十三和二十四） 。
(2) Canonicity （ 2 ） canonicity
(a) In the Jewish canon Josue is among the Early Prophets Josue, Judges, and the four Books of Kings. （ a ）在犹太佳能josue上是数一数二的早期先知josue ，法官，及四本书的国王。 It was not grouped with the Pentateuch, chiefly because, unlike Exodus and Leviticus, it contained no Torah, or law; also because the five books of the Torah were assigned to Moses (see PENTATEUCH).它不是分组与pentateuch ，这主要是因为，不同的出埃及记和利未记，它载有没有诵读经文，或法律，也因为五本书的诵读经文被分配到郑慕智（见pentateuch ） 。 (b) In the Christian canon Josue has ever held the same place as in the Jewish canon. （ b ）在基督教佳能josue都持相同的地方，在犹太佳能。
(3)Unity （ 3 ）团结
Non-Catholics have almost all followed the critics in the question of the "Hexateuch"; even the conservative Hastings, "Dict. of the Bible", ed.非天主教徒几乎所有其次是在批评的问题“ hexateuch ” ;即使是保守的黑斯廷斯， “翻译字典。的圣经” ，教育署。 1909, takes it for granted that Josue (Joshua) is a post-Exile patchwork. 1909年，以它理所当然地认为josue （约书亚）是一个后流亡修修补补。 The first part (i-xii) is made up of two documents, probably J and E (Jehovistic and Elohistic elements), put together by JE and later revised by the Deuterocanonical editor (D); to this latter is assigned all of the first chapter.第一部分（一至十二）是成立的两份文件，可能是J和E （下jehovistic和elohistic元素） ，放在一起由日本脑炎，后来经修订的，由次经编辑器（ d ）项;这后者则是指派所有的第一章。 Very little of this portion is the work of P (the compiler of the Priestly Code).很少的，这部分是工作的P （编译器的priestly代码） 。 In the second part (xiii-xxii) the critics are uncertain as to whether the last editing was the work of the Deuteronomic or the Priestly editor; they agree in this that the same hands those of J, E, D, and P are at work in both parts, and that the portions which must be assigned to P have characteristics which are not at all found in his work in the Pentateuch.在第二部分（ 13 - 22 ）批评是不明朗，至于是否最后被编辑的工作，该deuteronomic ，或priestly编辑;他们同意在此同时，那些手的J ，电子商务， D和P有在工作在两个部分，以及部分必须分配到P的特点是没有任何发现，在他的工作，在pentateuch 。 The final redaction is post-Exilic a work done about 440-400 BC Such in brief is the theory of the critics, who differ here as elsewhere in the matter of the details assigned to the various writers and the order of the editing, which all assume was certainly done.最后节录的是后exilic一所做的工作，约公元前440-400 ，例如在简短的是理论批评，谁不同，在这里与其他地方一样在这件事的细节，分配到各作家和秩序的编辑，所有假设肯定是做了。 (See GA Smith and Welch in Hastings, "Dict. of the Bible", large and small editions respectively, sv "Joshua"; Moore in Cheyne, "Encyc. Bibl."; Wellhausen, "Die Composition des Hexateuchs und der historischen Bücher des AT", Berlin, 1889; Driver, "Introd. to Lit. of OT", New York, 1892, 96.) （见遗传算法史密斯和韦尔奇在黑斯廷斯， “翻译字典。的圣经” ，或大或小的版本，分别sv “约书亚” ;穆尔在进益， “ encyc 。 bibl 。 ” ;浩， “模具组成万hexateuchs und明镜historischen bücher万“ ，柏林， 1889年;司机， ” introd 。发亮。职能治疗“ ，纽约， 1892年， 96 ） 。
The Jews knew no such Hexateuch, no such six books set together by a final editor; they always kept a marked distinction between the Pentateuch and Josue, and rather linked Josue with Judges than with Deuteronomy.犹太人知道，没有这样的hexateuch ，没有这样的6书籍一套共同的最后编辑;他们始终保持显着的区别pentateuch和josue ，而不是联系josue与法官比申命记。 The well-known preface to Ecclesiasticus (Septuagint) separates the "Law" from the "Prophets".著名的序言中ecclesiasticus （ septuagint ）分开“法”从“先知” 。 The Samaritans have the Torah entirely separate from the recently discovered Samaritan Josue.撒玛利亚有诵读经文完全独立于最近发现的撒玛利亚josue 。
Catholics almost universally defend the unity of Josue.天主教徒几乎普遍捍卫统一josue 。 It is true that before the decree of the Biblical Commission on the question of the multiple authorship of the Pentateuch, some Catholics assigned Josue, as well as the five Mosaic books, to J, E, D, and P. Catholic Biblical scholars favour the pre-Exilic unity of composition of Josue and its editorial independence of the Pentateuch.这是事实之前，该法令的圣经委员会关于这个问题的多重著作权的pentateuch ，一些天主教徒指派josue ，以及为五花叶书籍，至J ，电子商务， D和体育天主教圣经学者赞成前exilic的团结，组成josue和其编辑自主的pentateuch 。 This independence is shown by the completeness and originality of the plan of the book.这种独立性所表现出的完整性和原创性的计划书。 We have seen the unity of this plan Josue's conquest and division of the promised land.我们已经看到团结的这一计划josue的征服和分工，应许之地。 The purpose is clear to carry on the history of the chosen people after the death of Moses.目的是明确的进行对历史所选择的人去世后，郑慕智。 The purpose of the Pentateuch was very different to codify the laws of the chosen people as well as to sum up their primitive history.的目的，该pentateuch是非常不同的编纂法律所选择的人，以及总结他们的原始历史。 No laws are codified in Josue.没有法律编纂的josue 。 The critics argue that the death of Moses leaves a void to be filled up, ie the conquest of the land of promise, and therefore postulate this conquest for the historical, if not for the legal, completeness of the Pentateuch.批评者认为，死亡的郑慕智留下了空白有待填补，即征服的土地上的承诺，因此，假设这为征服的历史，如果没有法律，完整性的pentateuch 。 Such an hypothesis would justify one in postulating also that the history of the conquest after the death of Josue be needed for the historical completeness of the Pentateuch.这种假说的理由之一，在假定还认为，历史上征服死亡后， josue需要历史的完整性，该pentateuch 。 Again, the completeness of Josue's narrative of the conquest of the promised land is clear from the fact that it repeats data which are already given in the Pentateuch and are details of that conquest.再次，完整性josue的叙事征服应许之地是明确的从事实，即它重复的数据，已经考虑到，在pentateuch和详情认为，征服。 The orders of Moses to the children of Ruben and of Gad are clear cut in the Pentateuch (Numbers 32:20 sqq.); so, too, is the execution of these orders by the Rubenites and Gadites in the lands of the Amorrhites and of Basan (Numbers 32:33-38).的命令，郑慕智，以儿童的鲁本和总装是明确的，在pentateuch （号码32:20 sqq ） ;所以，也是执行这些命令由rubenites和gadites在地政的amorrhites和八三（号码32:33-38 ） 。 If Josue is part of the composite and late composition which the critics make the Mosaic books out to be, how comes it that these very data concerning the children of Ruben and of Gad are repeated by the supposititious Deuteronomic D¹ or D² when he comes to set together the J and E and P of Josue?如果josue的一部分，综合后期的组成，其中批评，使马赛克的书籍出来，如何来认为，这些数据很有关儿童的鲁本和总装重复，由假的deuteronomic d ¹或D ²时，他来到定共同的J和E和P的josue ？ Why does he break in upon his continued narrative (see Joshua 1:12; 13:15-28)?他为何打破在后，他继续叙述（见约书亚记1点12分; 13:15-28 ） ？ Why this useless repetition of the same names, if not because of the unity of composition of Josue?为什么这无用的重复相同的名称，如果不是因为团结，组成josue ？ Why are the cities of refuge given again (cf. 20:8; Deuteronomy 4:41 sqq.)?为什么城市收容所给予再次（参见20时08分;申命记4时41分sqq ） ？ To answer these and similar difficulties, the critics have recourse to an uncritical subterfuge D¹ or D² was not brought up in the school of modern criticism; hence his blunderings.回答这些和其他类似的困难，批评者诉诸1 uncritical托词d ¹或D ²没有长大，在学校的现代批评，因此他blunderings 。 We cannot accept so uncritical and free-handed a writer as the God-chosen and inspired editor of the Pentateuch and Josue.我们不能接受，所以uncritical和免费霸道的作家，作为上帝选择和鼓舞编辑器的pentateuch和josue 。 For a full refutation of the critics, see Cornely, "Introd. Specialis in Hist. VT Libros", II (Paris, 1887, 177).为全面驳斥批评者，见cornely ， “ introd 。特别在历史。佛蒙特州libros ” ，第二章（巴黎， 1887 ， 177 ） 。
(4) Authorship （ 4 ）作者
(a) The Book of Josue was certainly written before the time of David, for the Chanaanite still dwelt in Gazer (xvi, 10), the Jebusite in Jerusalem (xv, 63), and Sidon held supremacy in Phoenicia (xiv, 28); whereas, before the time of Solomon, the Egyptians had driven the Chanaanite from Gazer (1 Kings 9:16), David had captured Jerusalem in the eighth year of his reign (2 Samuel 5:5), and Tyre (twelfth century BC) had supplanted Sidon in the supremacy of Phoenicia. （一）这本书的josue肯定是书面前的时候，国宝，为chanaanite仍然详述在gazer （十六， 10 ） ， jebusite在耶路撒冷（十五， 63岁）和西顿举行的优势，在腓尼基（ 14 ， 28 ）而之前的时候，索罗门，埃及人已带动了chanaanite从gazer （ 1国王9点16分） ，朱抓获了耶路撒冷，在第八个年头的他的统治（ 2塞缪尔5:5 ） ，和轮胎（公元前12世纪） supplanted西顿在至高无上的腓尼基。 Moreover, in David's time, no writer could have set down his allies the Phoenicians among the peoples to be destroyed (xiii, 6).此外，在大卫的时间，没有作家可以订下他的盟友，腓尼基人人民之间被摧毁（十三， 6 ） 。
(b) Internal evidence favours the view that the author lived not long after the death of Josue. （ b ）内部的证据，有利于认为，作者的生活没多久去世后， josue 。 The territory assigned to each tribe is very exactly described.领土分配给每个部落是非常准确描述。 Only the land allotted to Ephraim is set down (xvi, 5), since occupation was delayed (xvii, 16); on the other hand, we are told not only the portion of land allotted to Juda and Benjamin, but the cities they had captured (xv, 1 sqq.; xviii, 11 sqq.); as for the other tribes, the progress they had made in winning the cities of their lot is told us with an accuracy which could not be explained were we to admit that the narrative is post-Exilic in its final redaction.只有土地分配给ephraim是订定的（十六， 5 ） ，自占领被推迟（ 17 ， 16 ） ;另一方面，告诉我们，不只是部分的土地分配给juda和本杰明，但他们的城市抓获（十五， 1 sqq 。 ;十八， 11 sqq ） ;至于其他部落，他们的进展，取得了在获奖城市，他们很多是告诉我们，与一的准确性，而无法解释，我们不得不承认，该叙事是后exilic在其最后节录。 Only the inadmissible bungling of the uncritical D¹ or D² will serve to explain away this argument.只有不予受理bungling的uncritical d ¹或D ²将有助于解释这个论点。
(c) The question remains: Did Josue write all save the epilogue? （三）问题仍然是：没有josue写入所有储存尾声？ Catholics are divided.天主教徒的分歧。 Most of the Fathers seem to have taken it for granted that the author is Josue; still there have ever been Catholics who assigned the work to some one shortly after the death of the great leader.大部分的父亲，似乎已采取的，它理所当然地认为，作者是josue ;仍然存在，从未天主教徒谁指派的工作，一些一逝世后不久的伟大领袖。 Theodoret (In Jos., q. xiv), Pseudo-Athanasius (Synopsis Sacr. Scrip.), Tostatus (In Jos., i, q. xiii; vii), Maes ("Josue Imperatoris Historia", Antwerp, 1574), Haneberg ("Gesch. der bibl. Offenbarung", Ratisbon, 1863, 202), Danko ("Hist. Rev. Div. VT", Vienna, 1862, 200), Meignan ("De Moïse à David", Paris, 1896, 335), and many other Catholic authors admit that the Book of Josue contains signs of later editing; but all insist that this editing was done before the Exile. theodoret （在jos. ，问：十四） ，伪亚他那修（概要sacr 。股票） ， tostatus （在jos. ，我问：十三;七） ， out 。 （ “ josue imperatoris历史” ，安特卫普， 1574 ） ，汉尼伯格（ “ gesch 。明镜bibl 。 offenbarung ” ，拉蒂斯邦， 1863 ， 202 ） ，丹寇（ “历史。牧师部。佛蒙特州” ，维也纳， 1862 ， 200 ） ，梅尼昂（ “时点moïse à国宝” ，巴黎， 1896年， 335 ） ，以及其他许多天主教作家承认，这本书的josue包含的迹象，后来编辑;所有，但坚持认为这是做编辑之前，流亡国外。
(5) Historicity （ 5 ）历史性
The Biblical Commission (15 Feb., 1909) has decreed the historicity of the primitive narrative of Genesis 1-3; a fortiori it will not tolerate that a Catholic deny the historicity of Josue.圣经委员会（ 1909年2月15日）已颁布了历史性的原始叙事的成因1月3日;更不用说它绝不会容忍一个天主教否认历史性josue 。 The chief objection of rationalists to the historical worth of the book is the almost overwhelming force of the miraculous therein; this objection has no worth to the Catholic exegete.行政反对理性，以历史价值的图书，几乎是压倒性的力量的神奇;这项异议没有值得天主教exegete 。 Other objections are forestalled in the treatment of the authenticity of the work.其他反对forestalled在治疗的真实性的工作。 Full answer to the rationalistic objections will be found in the standard works of Catholics on introduction.详尽的答复，以理性的反对意见会被发现在标准的工程，对天主教徒的介绍。 Saints Paul (Hebrews 11:30-31; 13:5), James (ii, 25), and Stephen (Acts 7:45), the tradition of the Synagogue and of the Church accept the Book of Josue as historical.圣徒保罗（希伯来书11:30-31 ; 13时05分） ，詹姆斯（二， 25岁）和史蒂芬（行为7时45分） ，传统的犹太教堂和教会接受预订的josue历史。 To the Fathers Josue is an historical person and a type of the Messias.向父亲josue是一个历史的人一类的messias 。 As an antidote to accusations that Josue was cruel and murderous, etc., one should read the Assyrian and Egyptian accounts of the almost contemporary treatment of the vanquished.作为解毒剂的指控josue是残忍的谋杀等，一应改为亚述和埃及的帐目，几乎当代治疗的战败国。 St. Augustine solved the rationalistic difficulty by saying that the abominations of the Chanaanites merited the punishment which God, as Master of the world, meted out to them by the hand of Israel (In Hept., III, 56; PL, XXXIV, 702, 816).圣奥古斯丁，解决了理性的困难说，这次abominations的chanaanites值得惩罚的上帝，作为世界的主人，平时给他们的手，以色列（在庚，三， 56 ;特等，第三十四， 702 ， 816 ） 。 These abominations of phallic worship and infant sacrifice have been proven by the excavations of the Palestine Exploration Fund at Gazer.这些abominations的phallic崇拜和婴儿的牺牲，已证明由发掘巴勒斯坦勘探基金在gazer 。
(6) Text （ 6 ）文本
The Septuagint is preserved in two different recensions the Alexandrian (A) and Vatican (B) and varies considerably from the Masorah; the Vulgate often differs from all three (iii, 4; iv, 3, 13; v, 6).该septuagint是保存在两个不同的recensions该亚历山大（ a ）和梵蒂冈（ b ）和差别很大，从masorah ;武加大，往往不同于所有三（三，四;四，三， 13人;五，六月） 。 The Samaritan Josue recently discovered, resembles the Sept. more closely than the Masorah.撒玛利亚josue最近发现的，类似于九月更加紧密地比masorah 。
Publication information Written by Walter Drum.出版信息的书面沃尔特鼓。 Transcribed by WGKofron.转录由wgkofron 。 With thanks to St. Mary's Church, Akron, Ohio The Catholic Encyclopedia, Volume VIII.与感谢圣玛丽教堂，美国俄亥俄州阿克伦城天主教百科全书，货量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
Fathers: ORIGEN, Eclectum in Jesum Nave in PG, XII, 819-825); AUGUSTINE, Quæstiones in Heptateuchum in PL, XXXIV, 547).父亲：俄， eclectum在jesum殿在pg ，第十二章， 819-825 ） ;奥古斯丁， quæstiones在heptateuchum在临时立法会，第三十四， 547 ） 。 Modern writers: MAES, op.现代作家： out 。作品。 cit.; CALMET, Comm.引用; calmet ，商业。 Lit.点燃。 in Omnes Libros N. et V. Test.在这三者的libros 12月31日等诉的考验。 (Würzburg, 1788); SERARIUS, Josue, etc. (Mainz, 1610); BONFRÈRE, Josue, Judices, Ruth (Paris, 1733); also works mentioned in body of article. （维尔茨堡， 1788 ） ; serarius ， josue等（美茵茨， 1610 ） ; bonfrère ， josue ， judices ，罗思（巴黎， 1733 ） ;工程也提到，在正文中的文章。 Protestant: SPEAKER's Bible, II (London, 1872); KÖNIG, Alttest Studien, i.新教：一位发言者的圣经，第二章（伦敦， 1872 ） ;柯尼希， alttest studien ，一。 Authentie des Buches Josua (1836). authentie万buches josua （ 1836 ） 。
ARTICLE HEADINGS:文章标题：
-Biblical Data: -圣经的数据：
Part I., ch.第一部分，甲烷。 i-xii.一至十二。
Crossing of Jordan.穿越约旦。
The Confederacy Against Joshua.该邦联对约书亚。
Part II., ch.第二部分，甲烷。 xiii.-xxi. xiii. -二十一。
Appendix, ch.附录，甲烷。 xxii.-xxiv. xxii. -二十四。
-Critical View:关键的看法：
Views as to Authorship.意见，以作者。
Comparison with Judges.比较与法官。
Redaction.节录。
Historical Character of the Book.历史人物的书籍。
The Hexateuch.该hexateuch 。
The Text.案文。
The Samaritan Book of Joshua.撒玛利亚预订约书亚。
-Biblical Data: -圣经的数据：
The first book of the second greater division in the Hebrew canon, the "Nebi'im," and therefore also the first of the first part of this division, the "Nebi'im Rishonim."第一本书的第二个更大的分工在希伯来文佳能， “ nebi'im ” ，并因此也首次的第一部分，这个师， “ nebi'im rishonim ” 。 It bears in Hebrew the superscription ; in the Septuagint, using the post-exilic form of the name (; Neh. viii. 17), Ἰησοῦς (in some manuscripts with the addition of υἱὸς Ναυῆ); in the Peshiṭta, "Ketaba de-Yeshu' bar-Nun Talmideh de-Mushe" (Book of Joshua, son of Nun, the Disciple of Moses).它负有在希伯来语该superscription ; ，在septuagint ，使用后exilic形式的名称（ ; neh 。八。 17 ） ， ἰησοῦς （在一些手稿加上υἱὸς ναυῆ ） ;在peshiṭta ， “ ketaba德- yeshu '酒吧-尼姑talmideh德- mushe “ （书约书亚的儿子，尼姑，弟子的郑慕智） 。 It belongs to the historical books of the Old Testament, its theme being the invasion and conquest under Joshua of west-Jordanic Palestine and its apportionment among the tribes, with an account of the closing days and death of the great leader.它属于历史书籍的旧约，其主题被入侵和征服下约书亚西- jordanic巴勒斯坦和其分配各部落，与一个帐户的关闭时间和死亡的伟大领袖。 The book, which comprises twenty-four chapters, readily falls into two main parts and an appendix, which may be summarized thus: (1) the events following Moses' death; the invasion and capture of the land; (2) the division of the country; (3) the conduct of the Reubenites, etc.; two hortatory addresses by Joshua shortly before his death, followed by a brief gloss on his burial-place and the disposition made of the bones of Joseph.这本书，其中包括24章，很容易陷入两个主要部分和一个附录，可归纳如下： （ 1 ）之后的事件摩西死亡;入侵和捕获的土地; （ 2 ）分工该国; （ 3 ）进行有关reubenites等;两个劝告地址，约书亚不久，在他死之前，随后简要介绍掩饰对他的埋葬地点和处置作出的骨头约瑟夫。 In detail the contents are as follows:在详细内容如下：
Part I., ch.第一部分，甲烷。 i-xii.一至十二。
i.: After Moses' death, Joshua, by virtue of his previous appointment as Moses' successor, receives from Yhwh the command to cross the Jordan.一：后摩西死亡，约书亚，凭借其先前被任命为摩西的继任者，接收来自yhwh命令越过约旦。 In execution of this order Joshua issues the requisite instructions to the stewards of the people for the crossing of the Jordan; and he reminds the Reubenites, Gadites, and the half of Manasseh of their pledge given to Moses to help their brethren.在执行这项命令约书亚的问题，必要的指示，向董事的人，为过路的约旦;他提醒reubenites ， gadites ，以及一半的玛其承诺给予郑慕智，帮助他们的兄弟。
ii.: Joshua sends out from Shittim two spies to explore the city of Jericho.二：约书亚发出了从什亭两个特务到探索城市杰里科。 They are saved from falling into the hands of the king by the shrewd tactics of Rahab.他们是保存落入手中，国王由精明的策略，拉哈伯。 The spies return and report.间谍返回并提出报告。 Crossing of Jordan.穿越约旦。
iii.-iv.: Camp is broken at Shittim. iii.-iv. ：营是打破了什亭。 A halt is made at the Jordan.停止了在约旦。 Joshua addresses the people; assuring them that Yhwh, the living God, is in the midst of them, that He will drive out the Canaanites, and that the Ark will cross the Jordan, whereupon a miraculous change will be worked in the waters of the river.约书亚地址人民的;保证他们yhwh ，活着的上帝，公司正处于他们，他将驱动器出canaanites ，并方舟将过境约旦，这种情况下，奇迹般的变化，将工作在该水域的河。 The predicted miracle takes place as soon as the priests with the Ark wade into the water.预测奇迹发生，尽快祭司与方舟韦德入水中。 In commemoration of the event, Joshua orders two monuments to be erected: one in the river-bed; the other on the west bank, at Gilgal.为纪念这次活动，约书亚命令二的纪念碑，竖立：一，在河床;其他关于西岸，在gilgal 。 The Reubenites, the Gadites, and the half of Manasseh number 40,000 warriors.该reubenites ， gadites ，以及一半的玛人数40000勇士。 The priests are bidden to come up out of the river's bed after the people have crossed over.祭司是bidden拿出了该河的床后，人已越过。 This happens on the tenth day of the first month; and the camp is pitched at Gilgal.这种情况下对第十届天的第一个月;和难民营的是定于gilgal 。
v.: Joshua is bidden to make flint knives wherewith to circumcise the Israelites, for those born in the desert had not been circumcised.五：约书亚是bidden ，使弗林特刀去circumcise以色列人，对于那些出生在沙漠中没有得到割礼。 This is done; Pesaḥ is celebrated; and the manna ceases.这是做; pesaḥ是庆祝;和哪即告终止。 Joshua in front of Jericho receives the visit of a "captain of the host of the Lord" in the guise of a man, who declares that the soil on which Joshua is standing is holy ground.约书亚在前面的杰里科接受访问“的队长，东道国的主”的幌子，一名男子，谁宣称的土壤上，约书亚是站在神圣的地面。
vi.: The siege and capture of Jericho; after thirteen circuits-one every day for six days, and seven circuits on the seventh day-with seven priests blowing seven rams' horns and the people shouting, the walls cave in. Jericho is put under the ban; but Rahab is excepted.六。 ：围困和捕获杰里科;集成电路后， 13 -一，每天6天， 7电路的第七天-与七名神职人员吹七公羊'犀角和人民的呼喊，墙壁洞穴英寸杰里科是付诸表决根据这项禁令，但拉哈伯是例外。 A curse is pronounced against any one who should rebuild the city.一种诅咒是突出对任何一个谁应该重建的城市。 Joshua becomes famous throughout the whole land.约书亚成为著名的全国各地的土地。
vii.: The miscarriage of the expedition against Ai, undertaken, upon the counsel of spies, with a very small force, strikes terror into the heart of the people and brings Joshua to the verge of despair.七。 ：冤狱远征对爱，承诺，当律师的间谍，与一个很小的力量，打击恐怖的心脏和人民群众带来的约书亚，以濒临绝望。 But Yhwh announces that the people have sinned.但yhwh宣布，该人有罪。 As stated in the first verse, Achan has not respected the ban.正如在第一首诗，亚干已不被尊重的禁令。 The people must be reconsecrated.人民群众必须reconsecrated 。 The sinner must be discovered by the casting of Yhwh's lot.该罪人必须被发现，由铸造yhwh的很多。 This is done.这是做了。 By a process of elimination the guilt is limited to the tribe of Judah, then to the clan of the Zarhites, then to the sept of Zabdi; the individual members of Zabdi are then brought forward, man by man, and finally Achan is detected as the culprit.由一个过程，消除有罪是有限的，以部落的犹大，然后到氏族的zarhites ，然后到九月的zabdi ;的个别成员zabdi ，然后提出，男子由男子，最后亚干被检测为罪魁祸首。 He admits having taken a costly Babylonian garment, besides silver and gold; and his confession is verified by the finding of the treasure buried in his tent.他承认，在考虑一项昂贵巴比伦的服装，除了银色和金色;和他的供词是验证这一发现的宝藏埋在他的帐篷。 Achan is taken into the valley of Achor, and there stoned to death.亚干是考虑到山谷achor ，并有石头打死。
viii.: Expedition against Ai, this time with the whole army.八。 ：远征打击哎，这个时间与整个军队。 The city is taken by clever strategy, 30,000 men being placed overnight in an ambush.城市是所采取的聪明策略， 3.0万官兵正在通宵在一次伏击中。 The attacking force feigning flight, the King of Ai is drawn far away from the city; Joshua points with his lance toward the city; whereupon the men in ambush rush into it, while Joshua and the army with him face about.攻击部队feigning飞行，国王的爱是制定远离城市;约书亚点，与他的枪对城市;这种情况下，男性在埋伏涌入，同时约书亚和军队与他面对。 Thus the pursuing enemy is taken between the two sections of Israel's array.因此，追求的敌人所采取的是两国之间的路段以色列的阵列。 Not one man escapes; the city is burned; 12,000 inhabitants are killed, and the spoils are taken.没有一人逃脱;城市是烧伤; 1.2万居民被杀害，和赃物是采取。 The King of Ai is hanged to a tree until nightfall, when his body is thrown into a pit, where on a stone heap is raised.王爱是上吊，以一棵树，直到夜幕降临，当他的身体是扔进一个深坑，哪里就一块石头堆，是提高。 Joshua erects an altar on Mount Ebal as Moses had commanded, offering to Yhwh holocausts and sacrificing peace-offerings.On the stones of the altar he engraves a copy of the law of Moses; the people being ranged in two sections-one facing Ebal; the other, Gerizim-while the blessings and curses are read as ordained by Moses.约书亚架设一祭坛上挂载ebal作为郑慕智曾指挥，提供给yhwh大屠杀和牺牲和平offerings.on的石头祭坛上，他engraves副本的法律，郑慕智;的人不等，在两个路段- 1面临的ebal ;另一方面，盖里济姆-而祝福和诅咒是改为祝圣由郑慕智。
The Confederacy Against Joshua.该邦联对约书亚。
ix.: Confederacy of the native kings to fight Joshua.九。 ：邦联的本土国王争取约书亚。 The Gibeonites by craft obtain a treaty from the Israelites, which even after the detection of the fraud practised upon the invaders is not abrogated.该gibeonites由工艺获得一项条约，从以色列人，即使经过检测欺诈行为实行后，侵略者是不会废止。 They are, however, degraded to be "hewers of wood and drawers of water" for the altar of Yhwh.但是，它们退化到“ hewers木材和抽屉里的水”的祭坛上yhwh 。
x.: Adoni-zedek brings about an alliance between the kings of Jerusalem, Hebron, Jarmuth, Lachish, and Eglon, and they ("the five kings of the Amorites") besiege Gibeon.十： adoni - zedek带来约1联盟之间的耶路撒冷国王，希伯伦， jarmuth ，莱基，并埃格隆，和他们（ “五国王的亚摩利人” ）围攻基遍。 In their distress the Gibeonites implore Joshua's help.在他们的困扰，该gibeonites恳请约书亚的帮助。 Joshua, assured by Yhwh of victory, comes up from Gilgal by a forced night march and attacks the allies suddenly.约书亚，保证yhwh的胜利，来从gilgal由一个被迫夜间三月和攻击盟国突然。 Thrown into confusion, the Amorites flee as far as the ascent of Beth-horon.扔进混乱，亚摩利人逃离据上升的什么- horon 。 To this battle is referred a song from the Book of Jashar, commanding the sun to be still at Gibeon and the moon in the valley of Ajalon.以这一仗是指一首歌，从本书的jashar ，指挥太阳仍然在基遍和月亮在山谷亚雅仑谷。 The five kings are captured, first being incarcerated in the cave where they had hidden for safety, then, after the pursuit had been discontinued,-scarcely one of the enemies escaping-being by order of Joshua humiliated and hanged.五国王被俘，首先被关押在窑洞，他们在那里隐藏的安全，那么，后追求已经停止， -几乎没有一个敌人逃离福祉的命令约书亚屈辱和绞刑。 Then follows a detailed enumeration of the cities captured and put under ban.然后如下详细列举城市抓获，并提出下禁令。 Joshua becomes master of the whole land-the hill-country, the southland, the lowland, and the slopes-leaving not one king alive, and banning all men from Kadesh-barnea unto Gaza, and all the district of Goshen unto Gibeon.约书亚成为硕士整个土地山国，南国，低地，以及斜坡-离开不是一个国王在世时，和禁止一切男子从kadesh - barnea所不欲，加沙地带，所有区的歌珊所不欲，基遍。 After this expedition he returns to Gilgal.经过这次考察，他返回gilgal 。
xi.: Jabin, King of Hazor, and his allies rendezvous at Merom.十一。 ： jabin ，国王hazor ，和他的盟友交会在Merom的有关情况。 Joshua is assured by Yhwh of their total defeat, which in fact is brought about by a sudden attack on the part of Joshua.约书亚是保证yhwh其彻底失败的命运，这其实是在所带来的突然袭击，部分约书亚。 Pursuing them to a great distance (the cities are named), he hamstrings their horses and burns their chariots, capturing Hazor, killing all of its people, and burning the town.追求他们一个伟大的距离（城市命名） ，他hamstrings他们的马匹和烧伤他们的战车，捕捉hazor ，造成其所有的人，并烧毁城市。 Other royal residences he takes by the sword, putting them under the ban.其他皇家住所，他由剑，把他们下禁令。 The spoils are taken, and the men are put to death.肥，采取和男子提出了死刑。 The cities on the hill are allowed to stand.城市对山上的允许的立场。 Joshua drives the Anakim from the mountains, from Hebron, and from other places.约书亚驱动anakim从山上，从希伯伦，和来自其他地方。 Only in Gaza some remain.仅在加沙地带的部分仍然存在。 Finally the land has peace.最后，土地的和平。
xii.: Recapitulation of Joshua's conquests, with statistical details of the number of the kings (30) captured and subdued.十二。 ：总结约书亚的征服，统计的详细数字，国王（ 30岁）抓获，并制服。
Part II., ch.第二部分，甲烷。 xiii.-xxi. xiii. -二十一。
xiii.: After an enumeration of the places still unconquered (mainly the coast districts of the Philistines) Joshua is bidden to apportion the land, the unconquered as well as the conquered (verse 6b), among nine and one-half tribes of Israel, the other two and one-half tribes having under Moses been given their portion on the east of the Jordan (verses 14b-32).十三。 ：后一列举的地方，仍然unconquered （主要是海岸地区的非利士人）约书亚是bidden分摊的土地， unconquered以及被征服（诗6B型） ，其中9和一个半部落，以色列，其他两个和一个半部落后，根据摩西得到他们的部分就东的约旦（诗14b - 32 ） 。
xiv.: Résumé of the foregoing reference to Reuben, Gad, and the half of Manasseh, with a gloss concerning Levi's non-inheritance save as regards detached cities, while Joseph receives a double heritage (verses 1-5).十四。 ：简历的前述参考流便，总装，以及一半的玛，以掩饰有关利维的非继承节省至于超脱城市，而约瑟夫收到双重遗产（诗1月5日） 。 Caleb's claim to Hebron is allowed. ， Caleb的索赔希布伦是不允许的。
xv.: The "lot" of Judah (verses 1-12).十五。 ： “很多”犹大（诗1月12日） 。 Caleb's share (13). ， Caleb的份额（ 13 ） 。 Expulsion by him of the three Anakim (14).驱逐他的三个anakim （ 14 ） 。 Story of Kirjath-sepher (16).故事kirjath - sepher （ 16 ） 。 Othniel takes it and wins, as promised, Caleb's daughter for wife (17).奥思尼尔考虑它和WINS ，履行承诺， ， Caleb的女儿为妻子（ 17 ） 。 Her successful plea for the gift of wells (18).她的成功请求的礼物井（ 18 ） 。 Catalogue of the heritage of Judah (20 et seq.).目录遗产的犹大（ 20条及以下各条） 。 Gloss on the continued dwelling of the Jebusites in Jerusalem (63).光泽度就继续居住的耶布斯人在耶路撒冷（ 63 ） 。
xvi.: Lot of the Josephites (1-3).十六。 ：大量的josephites （ 1-3 ） 。 The Ephraimites own cities in the territory of Manasseh (9).该ephraimites自己的城市在其领土内玛（ 9 ） 。 Gloss to the effect that the Canaanites dwelling in Gezer had not been driven out, but had been reduced to slavery (10).光泽其大意是， canaanites居住在gezer没有被赶出，但已沦为奴隶（ 10 ） 。
xvii.: Lot of Manasseh, Machir as a warrior taking for his prize Gilead and Bashan (1).十七：很多玛， machir作为一个战士以他的奖基列和巴山（ 1 ） 。 Delimitation of Manasseh (7).划定玛（ 7 ） 。 Manasseh's assignments in Issachar and Asher (11).玛的任务，在以萨迦和阿谢尔（ 11 ） 。 Gloss stating that these cities had not been captured (12).光泽，说明这些城市还没有被抓获（ 12 ） 。 Protest of the Josephites against receiving one share only (14).抗议的josephites对接收1只共享（ 14 ） 。 Joshua advises them to conquer the wooded hill-land (15).约书亚意见，他们要征服林山土地（ 15 ） 。 Plea on their part that the mountain is not extensive enough, while the plains are held by Canaanites equipped with iron chariots (16).就其认罪的部分山区，是不足够广泛，而平原举行，由canaanites配备铁战车（ 16 ） 。 Joshua's consolatory encouragement (17).约书亚的consolatory鼓励（ 17 ） 。
xviii.: Erection of the Tabernacle at Shiloh (1).十八。 ：架设幕在示罗（ 1 ） 。 Seven tribes without allotment. 7部落没有分配。 Joshua urges these to appoint commissions of three men out of each tribe to go and take the land and to report to him, when, after dividing it into seven portions, he will cast the lot (2-7).约书亚敦促这些任命委员会的三名男子出来，每个部落去，并采取土地和向他报告，当后，用它除以分为七个部分，他将投下很多（ 2-7 ） 。 The commissions carry out the errand and lay their book of record before Joshua, who then casts the lot (8-10).该委员会进行有关的差事，并奠定其帐面记录之前，约书亚，然后蒙上谁该地段（ 8-10 ） 。 Benjamin's share (11).本雅明的份额（ 11 ） 。 The boundaries (12-20).边界（ 12月20日） 。 List of the cities (21-28).名单上的城市（ 21-28 ） 。
xix.: Simeon's share, in the territory of Judah.十九。 ：西蒙的份额，在其境内的犹大。 List of the cities (1-8).名单上的城市（ 1-8 ） 。 Reason why Simeon's lot was in Judean territory (9).原因西蒙的很多是在朱迪亚领土（ 9 ） 。 Zebulun's share; its boundaries (10-14).西布伦的份额;其边界（ 10月14日） 。 Twelve cities not specified (15b). 12城市未指定（ 15 B ） 。 Issachar's share; its cities and boundaries (17-23).萨迦的份额;其城市和边界（ 17-23 ） 。 Asher's lot; its boundaries; summary gives twenty-two as the number of its cities (24-31).阿谢尔的很多，其界限;概要，让2002年成为它的一些城市（ 24-31 ） Naphtali's share; its boundaries and fortified cities (32-39).拿弗的份额;其边界和强化城市（ 32-39 ） 。 Dan's share; its cities enumerated (40-46).王丹的份额;其列举的城市（ 40-46 ） 。 Why the Danites took Leshem = Dan (47).为什么danites了莱谢姆=丹（ 47岁） 。 Joshua receives as his own share Timnath-serah (49-50).约书亚得到自己的份额timnath - serah （ 49-50 ） 。 Eleazar and Joshua had assigned the lots before Yhwh at the gate of the Tabernacle at Shiloh (51).埃莱亚萨和Joshua已指派地段前yhwh在门幕在示罗（ 51 ） 。 Cities of refuge established (51b-xx.).城市收容所成立（ 51b-xx. ） 。
xxi.: The Levites' assignment (1-8).二十一。 ：利'转让（ 1-8 ） 。 Concluding paragraph, emphasizing God's fulfilment of His promise to the fathers (43-45).总结段，强调上帝的履行其承诺的父亲（ 43-45 ） 。
Appendix, ch.附录，甲烷。 xxii.-xxiv. xxii. -二十四。
xxii.: Dismissal to their homes of Reuben, Gad, and the half of Manasseh with Joshua's blessing and an admonition to take heed of Yhwh's Law as commanded by Moses.二十二。 ：解雇其家园的流便，总装，以及一半的玛与约书亚的祝福和一警，自励，以听取yhwh的法律作为指挥的郑慕智。 Now that they have become rich in cattle, silver, gold, iron, and garments they are to divide the booty with their brethren (1-8).现在他们已成为丰富的牛，银，金，铁，及成衣他们瓜分战利品与他们的兄弟（ 1-8 ） 。 Return of the east-Jordanic tribes; they build an altar at the stone-heap on the bank of the Jordan; the Israelites desire to punish them for this act; but they first send Phinehas and ten princes to the Reubenites, etc., to censure them, recalling the Peor episode and advising them to remove to Palestine.返回东- jordanic部落，他们建立了一个神龛，在石头堆对银行的约旦;以色列人的愿望，以惩罚他们这种行为，但他们首先发送非尼哈和10王子向reubenites等，谴责他们，回顾peor插曲，并提醒他们，以消除交给巴勒斯坦人。 The Reubenites explain that in building the altar their intention was to show their fidelity to Yhwh,that their descendants might not be taunted with being untrue to Him.该reubenites解释说，在建设的祭坛上，他们的用意是，以显示他们的忠诚yhwh ，他们的后代可能不taunted与被不真实的给他。 The delegation rejoices at the explanation, and upon their report the Israelites abandon the projected punitive expedition (9-34).该代表团高兴在解释，和他们的报告后，以色列人放弃预测惩罚性远征（ 9-34 ） 。
xxiii.: Joshua, now old, calls an assembly of all Israel, at which he admonishes the people to remain loyal to the Torah of Moses.二十三。 ：约书亚，现在岁，要求大会的所有以色列，在他admonishes人民群众保持忠于该犹太教律法的摩西。
xxiv.: An account of a gathering of Israel at Shechem, at which Joshua delivers an impressive address, reviewing the past, and makes the people vow to remain faithful.二十四。 ：一帐户的一次聚会，以色列在shechem ，在哪个约书亚提供了一个令人印象深刻的施政报告，回顾过去，使人民的誓言继续忠实。 He erects a great stone as a witness to the promise (1-28).他架设伟大的石头作为一个证人的承诺（ 1月28日） 。 Joshua dies (29).约书亚去世（ 29 ） 。 Joseph's bones are buried in Shechem (32).约瑟夫的骨头埋在shechem （ 32 ） 。 Eleazar dies and is buried (33).埃莱亚萨死亡和被埋葬（注33 ） 。 EGH欧洲加沙医院
-Critical View:关键的看法：
The Rabbis ascribe the authorship of the book, as of the last eight verses of Deuteronomy, to Joshua (BB 14b); the account of Joshua's death (Josh. xxiv. 29-32) was added, according to them, by Eleazar, the son of Aaron (BB 15a), and that of Eleazar's demise (Josh. xxiv. 33) by Phinehas (BB lc).拉比归于作者这本书，作为对过去八年诗的申命记，约书亚（ BB心跳14b ） ;帐户约书亚的死亡（ josh.二十四。 29-32 ）补充说，据他们说，由埃莱亚萨，儿子亚伦（ BB心跳15A条） ，以及对埃莱亚萨的消亡（ josh. 24 。 33 ）由非尼哈（ BB心跳立法会） 。 But this view has been rejected by Isaac Abravanel (see preface to his commentary on the Earlier Prophets), who correctly observes that the use of the phrase = "unto this day" (Josh. iv. 9, vii. 26, ix. 27, xiv. 14, xv. 62, xvi. 10) controverts this assumption, and that certain events mentioned in the Book of Joshua are recorded in the Book of Judges (xix. 45) as occurring "long after the death of Joshua" (Abravanel, "Comm. in Prophetas Priores," pp. 2b, col. 2; 3a, col. 1; Leipsic, 1686).但这种观点已被拒绝由艾萨克abravanel （见序言中，他的评论较早的先知） ，谁正确地指出，使用该词组= “祂在这一天” （ josh.四，九，七， 26日，第九。 27 ，十四，十四，十五， 62 ，十六10 ） controverts这个假设，以及某些事件中提到的这本书约书亚，都记录在这本书中的法官（ xix. 45 ）发生“长期去世后，约书亚” （ abravanel ， “通讯在prophetas priores ， ”页。 2B卫星，中校2 ;第3 A ，中校一; leipsic ， 1686 ） 。
Views as to Authorship.意见，以作者。
Christian commentators have for similar reasons contended that the book was by a later author, who had access to documents composed by Joshua or by contemporaries of his (Theodoret, "In Josue Quæst." xiv.).基督教评论家出于类似的原因有争议的这本书是由一个后来作者，谁获得的文件组成，由约书亚，或同时代人，他（ theodoret ， “在josue quæst ”十四） 。 In the "Synopsis Sacræ Scripturæ" (xxviii., col. 309), attributed to St. Athanasius, the title of the book is explained not as the name of the author, but as indicating the hero of the events.在“ sacræ scripturæ概要” （ xxviii. ，中校309 ） ，归因于圣亚他那修，图书的书名，是解释，并非如作者姓名，但作为显示的英雄事件。 Alphonsus Tostat ("Opera," Cologne, 1613; "In Josue I. Quæst." xiii.) rejects the authorship of Joshua, and advances the theory that the book is the work of King Solomon, while Maes ("Josue Imperatoris Historia," Antwerp, 1574) ascribes it to Ezra, who had access to ancient Hebrew archives.阿方tostat （ “歌剧， ”科隆， 1613年; “在josue一quæst 。 ”十三。 ）拒绝作者约书亚，和垫款的理论，这本书是工作的所罗门王，而out 。 （ “ josue imperatoris历史， “安特卫普， 1574年）赋予它以斯拉，谁获得古代希伯来档案。 These and modern Catholic critics also (Cardinal Meignan, "De Moïse à David," Paris, 1896) thus make the book posterior to the time of Joshua, but, for the greater part, pre-exilic and always based on documents coeval with the events reported.这些与现代天主教的批评者也（枢机主教梅尼昂， “德moïse à国宝” ，巴黎， 1896年） ，从而使这本书后到的时候，约书亚，但是，大部份，前exilic始终的基础上的文件与coeval报告的事件。
Among modern Jewish critics L. Wogue ("Histoire de la Bible," Paris, 1881) defends the traditional view, with reference to BB 14b and 15a.现代犹太人的批评研究wogue （ “历史学德香格里拉圣经” ，巴黎， 1881 ）辩护的传统观点，与参考BB心跳14b及15A条。 More recently the passage in Ecclus.最近通过在ecclus 。 (Sirach) xlvi. （西拉奇）四十六。 1 has been invoked in proof of the authorship of Joshua; προΦητεῖαι in Ecclesiasticus means "books," so that Joshua being designated (ib.) as διάδόχος Μωϋσῆ ἔν προΦητείαίς would imply that he was the "author" of the "book." 1已经被引用在证明作者约书亚; προφητεῖαι在ecclesiasticus手段“书籍” ，让约书亚被指定（ ib. ） διάδόχος μωϋσῆ ἔν προφητείαίς将意味着他是“作者”的“预订” 。 The Hebrew text, however, has (see Israel Lévi, "L'Ecclésiastique," Paris, 1898), but this has also been construed, with reference to II Chron.希伯来文的文字，不过， （见以色列lévi ， “ l' ecclésiastique ， ”巴黎， 1898年） ，但是这也被视为，参考第二慢性。 ix.九。 29, where means "book," as supporting the traditional view. 29日，意思是“书” ，作为支持的传统观点。
Keil in his commentary has endeavored to defend this view by urging the force of = "until we had passed over" (Josh. v. 1) as demonstrating that the narrative must have been written by an eyewitness; but the ancient versions show this reading to be erroneous. Keil公司在他的评论竭力捍卫这个看法，呼吁的力量= “ ，直到我们已通过” （ josh.诉1 ）作为证明的叙事，必须是被写的一目击者;但这古老的版本，显示此读是错误的。 Nor is xviii.也不是十八。 9 conclusive: at the utmost it proves that the catalogue of cities (xviii. 11-xix. 46) was abstracted from a document contemporary with Joshua. 9结论：在最大的证明目录城市（ xviii. 11 - 19 。 46 ）是从抽象的一份文件，当代与约书亚。 In the same way xxiv.在同样的方式二十四。 26 may be taken as evidence only that xxiv. 5月26日，应采取的作为证据，只是二十四。 1-25 is by him, though upon closer inspection even this passage is seen to be merely the honest opinion of a later writer. 1月25日，是由他，但仔细检查，即使这是通过被认为仅仅是诚实的意见，稍后的作家。 The objections by Abravanel have not been answered.反对由abravanel都未获答复。
Comparison with Judges.比较与法官。
Later Biblical books exhibit incidents which demonstrate that the situation assumed in Joshua could not have been that of the period of invasion.后来圣经的书籍展览的事件表明，情况假设在约书亚不能已表示，在该期间的侵略。 For instance, Jericho, represented in Joshua as completely overthrown and upon the rebuilding of which a solemn curse is invoked, is found to exist at a much later date, even as a city of the Prophets (see Elisha; comp. Josh. vi. 2-27, xvi. 1; Judges iii. 12-30; II Sam. x. 5; II Kings ii. 5, 15; v. 19-22; I Chron. xix. 5; for the curse see I Kings xvi. 34).举例来说，杰里科，代表在约书亚完全推翻后重建，其中一个庄严的诅咒，是引用，是发现存在于晚得多的日期，即使是作为一个城市的先知（见以利沙;可比。乔什。六。 2月27日，十六。 1 ;法官三。 12月30日;二，三。十，五;二世国王二。 5 ， 15 ;诉19日至22日，我慢性第十九五;诅咒见王十六34段） 。 Ai, reported burned, is known to Isaiah (as "Aiath"; Isa. x. 28).哎，报告烧毁，是众所周知的以赛亚书（如“ aiath ” ;伊萨。十， 28 ） 。 Gezer (Josh. xvi. 10), described as being reduced to vassalage, is not rendered tributary until the time of Solomon (I Kings ix. 16). gezer （ josh.十六10 ） ，形容为沦为vassalage ，是不是变成支流，直到时间所罗门（王九16段） 。 But a comparison with the Book of Judges suffices to discredit the theory that the Book of Joshua is an autobiography of its eponymous hero.但比较本书的法官，足以抹黑理论这本书约书亚是一本自传，其eponymous英雄。 The narrative in Judges reveals the fact that the invasion was not directed by a general-in-chief, nor undertaken at one time by the tribes united under a national commander, nor accomplished in the lifetime of one man, much less in two decades.叙事在法官揭示了一个事实，即入侵并非针对由一个一般，在行政，也不承诺在同一时间，由部落的美国下一个国家的指挥官，也完成了在有生之年一名男子，更遑论在20年间。
Nor is the book the work of one man.也不是这本书的工作，一名男子。 Contradictions abound, eg, in the chronology: in iii.矛盾比比皆是，例如，在时序：在三。 1 the crossing is set for the next day; iii. 1通道设置为第二天;三。 2, three days intervene; iii. 2 ，三天干预;三。 5, the start is again delayed one day; comp. 5 ，开始是再度推迟一天;可比。 v. 10 with iv.五， 10四。 19 and v. 2-9. 19日和2月9日诉。 In xi.在十一。 21 the Anakim are expelled by Joshua, while in xv. 21 anakim被驱逐由约书亚，而在十五。 13 Caleb is reported as having performed this feat. 13日， Caleb是报告为执行这一壮举。 Double and variant versions are given, as, for instance, the explanation of the name Gilgal (iv. 20; comp. v. 9 and xiv. 6 et seq. with xv. 13 et seq.).双和变异版本，给出了，因为，举例来说，解释的名称gilgal （ iv. 20 ;可比。五，九和十四。六等法律。与十五等13条） 。
The Book of Joshua must be regarded as a compilation; and analysis of its contents makes it certain that its sources are of the same character as those of the Pentateuch.这本书约书亚必须被视为汇编;和分析其内容，使某些其来源是同一性质的那些该pentateuch 。 This, to a certain degree, was the impression of the Rabbis.这一点，到一定程度，是印象拉比。 According to Mak.据麦。 11a, the chapter (xx.) concerning the cities of refuge was taken from the Pentateuch.第11 A条，第一章（ xx. ）关于城市避难是采取从pentateuch 。 The Book of Joshua was regarded by them as written in the light of the Deuteronomic legislation (Gen. R. vi. 14).这本书约书亚被认为是他们所为的书面在参照该deuteronomic法例（上将r.六， 14 ） 。 At all events, Joshua and the Pentateuch are treated as of one character in the saying that the sins of Israel alone necessitated the adding of other books to these (Ned. 22b).在所有的活动，约书亚和pentateuch被视为一个性格，在说的罪过，以色列有必要加入其他的书籍，这些（ ned. 22 B条） 。 Joshua is often compared with Moses (Ta'an. 20a; Soṭah 36a; BB 75a; Sanh. 20a; Mak. 9b).约书亚往往是比较郑慕智（ ta'an 。 20A条; soṭah 36A条; BB心跳75 A条; sanh 。 20A条;麦。 9B条） 。
While modern critics generally are agreed that the Book of Joshua is a compilation from sources that have been utilized in the Pentateuch (J, E, JE, D, and P), with additions by the editor (R = Redactor), they differ very widely as regards the details.而现代的批评者一般都同意，这本书约书亚是一个汇编的来源已利用，在pentateuch （十，电子商务，流行性乙型脑炎， D和p ）款，并增加由编辑器相关（ r = redactor ） ，他们非常不同广泛至于细节。 According to Steuernagel ("Joshua," in Nowack's"Hand-Kommentar"), Albers' attempt in his "Die Quellenberichte in Josua," i-xii., 1891, to separate the components of J from E in part i.据steuernagel （ “约书亚， ”在nowack的“手kommentar ” ） ，埃尔伯企图在他的“死quellenberichte在josua ， ”我十二， 1891年，单独组成的J从电子商务在第一部分。 (i.-xii.) is unsatisfactory. （一-十二。 ）是不理想的。 In fact, Steuernagel assumes that J and E combined as JE never were accessible to the compiler of Joshua, the two being then still uncombined.事实上，在steuernagel假定j和E合并为流行性乙型脑炎从来没有人接触到编译器的约书亚，两个正在然后仍然uncombined 。 A few fragments from J (after Budde, in Stade's "Zeitschrift," vii.), parallel with passages in Judges i., and others somewhat more numerous from E, are all that he finds in Joshua.几个片段，从J （下后，布德，在比赛的“ zeitschrift ， ”七。 ） ，同向平行通道，在法官一，和其他人有点多来自电子商务，都是他发现在约书亚。 He insists that for i.-xii.他坚持认为，为一至十二。 another work, D, was the main source.另一项工作，发展，是主要来源。 This D is not identical with the author of Deuteronomy, but is rather D2 (= the author of Deut. i.-iii.), and is on the whole an independent elaboration of E. The few fragments of J and E in Joshua he concedes were added by R, and only after D2 had been combined with P (mostly in part ii.).这个D是不相同的与作者的申命记，而是D2类（ =作者deut 。一-三） ，是对整个一个独立的拟订权证的几个片段， J和E在约书亚，他承认，增加了由R ，只有后， D2中已联合与P （大多是在第二部分） 。
Steuernagel's analysis has not been accepted by Holzinger ("Josua," in Marti's "KHC"), who rejects D2 and works out a scheme on the basis of J, E, and JE, with a pronounced Deuteronomic coloring: Deuteronomist, Priestly Code, and Redactor. steuernagel的分析不被接受由holzinger （ “ josua ， ”在马蒂的“ khc ” ） ，谁拒绝D2和工程出一项计划，在此基础上的J ， E和流行性乙型脑炎，一个突出deuteronomic着色： deuteronomist ， priestly代码，和redactor 。 Contrary to the Pentateuchal R, who makes P the original document, in Joshua JED is the basis, supplemented by extracts from P. Still later additions are noticeable as well as changes in phraseology (eg, the use of in vii. 13, 19 et seq.; viii. 30; ix. 18, 20; x. 40, 42; xiii. 14, 33; xiv. 14; xxii. 16, 24; xxiii.; xxiv. 2, 23).相反，向pentateuchal研究，谁使p原始文件，在约书亚jed是基础，辅以提取物页仍然稍后补充显着的变化，以及用语（例如，使用在七。 13 ， 19等以下各段;八。 30 ;九。 18日， 20日;十， 40 ， 42 ;十三，十四， 33条;十四。 14 ; 22 。 16 ， 24 ;二十三。 ;二十四。 2 ， 23 ） 。 For a detailed analysis on this basis see Holzinger, "Das Buch Josua," pp.为详细的分析，在此基础上看到holzinger “之buch josua ， ”页。 xvii.-xxi. xvii. -二十一。
Steuernagel in his translation prints the different sources in different types. steuernagel在他的翻译打印来源不同，在不同类型。 WH Bennett in "The Book of Joshua" (in "SBOT" 1895) indicates the various documents by the use of different colors.褔利班尼特在“这本书的约书亚” （在“ sbot ” ， 1895 ）表明，各种文件通过使用不同的颜色。
Redaction.节录。
Summing up, these various analyses have certainly demonstrated that, on the whole, in the narrative portion of the book (i.-xii.) the introduction (i.) is Deuteronomic, as is the conclusion of the whole book (xxi. 43-xxii. 6, xxiii.), and that Deuteronomic coloring is to be found in both parts, naturally in a greater degree in the narrative chapters.总结起来，这些不同的分析，肯定有证明，就整体而言，在叙述部分的这本书（一至十二。 ）导言（一）是deuteronomic ，是的结论，整本书（ xxi. 43 -二十二。六，二十三） ，以及deuteronomic着色是要发现在两个部分，自然在更大程度上在叙事章节。 The basis of the book was a Deuteronomic history of Joshua, founded on material from J and E perhaps not as yet combined as JE, thus excluding Rje (=Redactor of JE).根据这本书是一个deuteronomic的历史，约书亚，材料的基础上，由j和E ，或许还没有合并为流行性乙型脑炎，从而排除rje （ = redactor日本脑炎） 。 The main current of the narrative is not originally Deuteronomic, the Deuteronomic editor heightening its coloring, and dwelling on the moral and religious implications of the story.目前主要的叙事是原先没有deuteronomic ， deuteronomic编辑器，提高其色彩，和居住在道德和宗教的影响的故事。 The narrative is not always consistent.叙事并不总是一致的。 In xiii.-xix.在xiii. -十九。 many fragments are for the most part parallels to Judges i., which make it appear that the conquest was a slow, laborious process, the tribes acting without concerted plan and nowhere under united central command.许多碎片，为大部份的平行线，以法官的一，这使得它看来，征服是一个缓慢的，费力的过程中，部落署理没有协调一致的计划和无处下，美国中央司令部。 These belong to J. But even in the narrative portion, strictly so-called, as distinct from the statistical, a twofold account is almost always discernible: one apparently older and more prosy; the other, with a clear tendency to magnify the importance of the events and the absolute annihilation of the inhabitants (though this may be set down as by Rd), and to emphasize the miraculous.这些属于j.但是，即使是在叙述部分，严格，所以所谓的，有别于统计，双重的帐户是几乎总是可辨：一，显然老年人和更prosy ;另一方面，一个明显的趋势是放大的重要性事件和绝对毁灭的居民（虽然这可能是订下由路） ，并强调奇迹。 The older recalls the method of J in the Pentateuch; the younger, that of E. P's share in the narrative section is very limited.老一辈回忆，该方法的J ，在pentateuch ;年青，即权证P的份额在叙事节是非常有限的。 Additions of a few verses may be ascribed to it.增补了数诗可能归因于它。 In xiii.-xxii.在xiii. -二十二。 the contributions from P are much more extensive.的贡献，从P更为广泛。 The boundaries and the lists of the cities of refuge and of the Levitical towns belong to it.分界及名单的城市收容所和利城镇属于它。 The combining of the Deuteronomic Joshua (Rd, J, E, perhaps JE [Rje]) with P was the work of R, who made verbal changes to suit his ends.结合该deuteronomic约书亚（路， J以来，英，法，也许日本脑炎[ rje ] ）与P是工作的R ，谁在口头上作出改变，以配合他的目的。 But even after this additions were made, eg, xxii.不过，即使经过这次增补发了言，如二十二。 9-24 (comp. Num. xxxii.-xxxiii.; Judges xx.). 9月24日（ comp. NUM个。 xxxii. -三十三;法官第XX ） 。 Ch.的CH 。 xvi.十六。 and xvii.和十七。 have come down in mutilated form.有回落，在被肢解的形式。 When they were abridged can not be determined.当他们被删节不能确定。 The duplication of Joshua's farewell also is by a later hand; or it is possible that one account of it (xxiv.) is from E, while the other is clearly Deuteronomistic, resembling Deut.重复约书亚的告别亦是由后来的手;或者是有可能的一个帐户资讯科技（ xxiv. ）是来自电子商务，而其他显然是deuteronomistic ，相似的deut 。 iv.四。 29-30. 29日至30日。
Historical Character of the Book.历史人物的书籍。
After eliminating the pragmatic elements and toning down the Deuteronomic coloring, the critical study of the Book of Joshua penetrates to a bed of traditions that in a more or less confused way reflect actual occurrences; but these did not take place in the sequence here assumed, nor in the manner detailed.后，消除了务实的内容和淡化了deuteronomic着色，关键研究这本书约书亚渗透到一张床的传统，在一个更多或更少混淆的方式反映实际发生的，但这些并没有发生在该序列在这里假设，也不在该地的详细。 The division of the land is, on the whole, the work of a theorist who utilizes actual conditions to a certain extent, but always to bring into prominence his priestly program.该司的土地是，就整体而言，工作的一个理论家，谁利用的实际情况，到一定程度，但总是携带突出他的priestly计划。 Local legends, snatches of folk-lore and folk-songs, the tendency to concentration in one man of the experiences of tribes and generations (always characteristic of legend), have had a decisive share in the shaping of the original material.当地传说，攫取的民间传说和民俗歌曲，倾向集中在一名男子的经验，部落和几代人（永远的特点，传说） ，有一个决定性的份额形成的原始材料。 Explanations of names (Achor, Gilgal), old local shrines, and reminiscences of former religious usages are also detectable as the raw data upon which popular fancy had been at work long before the various literary sources had leaped into existence.解释的名称（ achor ， gilgal ） ，岁的本地神社，并回忆前宗教惯例，也可探测作为原始数据后，其中流行的花式已在工作很久之前的各种文学来源已跃居存在。 To deny in toto, with Eduard Meyer (in Stade's "Zeitschrift," i.), the historical character of the book is dogmatic.否认在东陶，与爱德华迈耶（在比赛的“ zeitschrift ， ”一） ，历史人物的这本书是教条式的。 It may, however, be noticed that, in contrast with Judges, the Book of Joshua has no chronological scheme (comp. xi. 18, xiv. 10, xxiii. 1, xxiv. 31).它可能，不过，注意到，在对比与法官，这本书约书亚没有顺序计划（ comp.十一。 18 ， 14 。 10 ，二十三。 1 ，二十四31段） 。
The Hexateuch.该hexateuch 。
In view of the identity of its sources, and also of the fact that throughout the Pentateuch the conquest of the land is presupposed and emphasized as the goal (Gen. xiii. 14-17, xv. 13-16, xxvi. 3, xxviii. 13-15; Ex. iii. 8, 17; xxxii. 13; xxxiii. 1-3; Num. xiii. 17 et seq., xiv., xxxii.; Deut. i. 38, iii. 21, xxxi. 3-6; P Gen. xvii. 6-8, xxviii. 3; Num. xxvii. 18-23, xxxiii. 50-54, xxxiv., xxxv.; Deut. xxxiv. 9), critics have held that Joshua at one time formed with the Pentateuch the so-called Hexateuch.在检视的身份，其来源，也是事实，即整个pentateuch征服的土地是先决条件，并强调为目标（创十三14-17 ，十五。 13日至16日，二十六。三，二十八。 13日至15日;特惠三。八， 17人;三十二。 13 ;三十三， 1月3日; NUM个。十三， 17条及以下各条，第十四，三十二。 ; deut一38 ，三21 ，三十一。 3月6日; p将军十七， 6月8日，二十八。 3 ; NUM个。二十七。 18-23 ，三十三， 50-54 ，第三十四，三十五。 ; deut 。三十四。九日） ，批评者认为，约书亚在一时间形成了与pentateuch等所谓hexateuch 。 If this was the case, it must have been at a time anterior to the separation of the Samaritans from the Jews, as the Samaritans have only the Pentateuch; but the books of Ezra and Nehemiah give no intimation of the existence of a hexateuch.如果这是个案，它必须已在一段时间前，以分离撒玛利亚从犹太人，撒玛利亚只有pentateuch ;但书籍的以斯拉和尼希米记，让没有暗示的存在一个hexateuch 。 In all probability the sources J, E, as well as D and P, carried the narrative to the conquest of the land; but in their present forms the Pentateuch and Joshua were never combined.在所有的概率来源J以来，英，法以及D和P ，进行叙事，以征服的土地，但在其目前的形式pentateuch和Joshua从来没有结合起来。 Volck (in Herzog-Hauck, "Real-Encyc." ix. 390), assuming that P is older than JE and D, argues that before D was incorporated into the present Pentateuch, Joshua (i.-xxiv.) formed a part of a work composed of P, JE, and Deut. volck （在赫尔佐格- hauck ， “实时encyc 。 ”九。 390 ） ，假设P是年纪比日本脑炎和D ，认为之前， D组纳入本pentateuch ，约书亚（一-二十四）形成了的一部分一项工作组成的磷，流行性乙型脑炎， deut 。 xxxi.三十一。 14-23, xxxii. 14日至23日，三十二。 1-44, 48-52, xxxiii., xxxiv.1-9, and that it was when Deut. 1-44 ， 48-52 ，三十三， xxxiv.1 - 9 ，这是当deut 。 v.-xxviii.五-二十八。 was incorporated that Joshua was made a separate book.注册指出，约书亚是一个单独的预订。 This theory, while not convincing, helps to make plain that the sources must have contained the story of the conquest.这个理论，而没有说服力，有利于作出明确表示的来源必须有载的故事征服。 That Hosea, Amos, and Micah knew this Hexateuch (minus Deuteronomy) is not proved by such passages as Micah vi.这何西阿，阿莫斯，弥迦知道这hexateuch （减号申命记） ，是不是证明了这种通道，作为弥迦六。 5 et seq.五等法律。 (or Hosea ix. 10, xii. 4 et seq., and Amos ii. 10, v. 25, vii. 4). （或何西阿九。 10 ，第十二章。四等以下各段，和Amos二，十，五25 ，七。 4 ） 。 The traditions at the base of the histories were known to these early prophets.传统在该基地的历史，众所周知，这些早期的先知。 More than this can not be inferred from their references to Shittim and Gilgal (eg, in Micah vi. 5 et seq.).比这更多的不能推断出他们的提述，什亭和gilgal （例如，在弥迦六，五等及以下各段） 。
The Text.案文。
The fact that in Joshua the Pentateuchal archaic forms ( for or for ) are not found is not evidence against the Hexateuchal hypothesis.事实上，在约书亚的pentateuchal过时的形式（或）没有发现证据是不反对hexateuchal假说。 This circumstance merely indicates that at the time (post-exilic) when the consonantal text was fixed Joshua was not one work with the Pentateuch.这种情况下，只是表明，在时间（后exilic ）当consonantal文本是固定的约书亚是不是一个工作与pentateuch 。 Jericho is pointed for Pent.杰里科是指出，为积压。 . 。 The text is in fairly good condition.案文是在较好的条件。 The Septuagint is without some of the glosses (v. 4-7, vi. 3-5, xx. 4-6).该septuagint是没有部分的美化（五， 4月7日，六， 3月5日，第XX 。 4月6日） 。 The omissions in the Hebrew (in xv. 59, names of eleven cities; in xxi., a passage between verses 35 and 36) are supplied in the Greek.遭剔除者在希伯来文（在十五。 59 ，姓名， 11个城市;在二十一世纪，一个通道之间的韵文35和36段）的供应，在希腊。 At the end of xxiv.在去年底二十四。 the Septuagint presents additions of interest.该septuagint介绍了增补的利益。
The Samaritan Book of Joshua.撒玛利亚预订约书亚。
The Samaritan Book of Joshua, an extracanonical book written in Arabic, pretends to be a translation from the Hebrew ("Chronicon Samaritanum CuiTitulus Est Liber Josuæ," ed. Juynboll, Leyden, 1848).撒玛利亚书约书亚，一extracanonical书在阿拉伯语，假装是一个翻译从希伯来文（ “ chronicon samaritanum cuititulus预测liber josuæ ， ”教育署。 juynboll ，莱登， 1848年） 。 It relates the consecration of Joshua (Deut. xxxi.), the Balaam episode, and the war under Joshua as general against the Midianites; then, with a new title ("Book of Joshua the Son of Nun"), the conquest of the land and its division, continuing the story from Joshua's demise to Eli's death.它涉及的consecration约书亚（申命记三十一。 ） ，巴兰插曲，以及战争下的约书亚作为一般对米甸人;然后，一个新的标题（ “图书约书亚的儿子尼姑” ） ，征服了土地及其分工，持续的故事，从约书亚的消亡，以礼的死因。 Interpolations (xxvi.-xxxvii.) deal with other personages, and in the concluding chapters Nebuchadnezzar, Alexander, and Hadrian are the heroes.插值（ xxvi. -三十七）处理与其他人士，并在总结章节布恰德内扎尔，亚历山大，和哈德良是英雄。 This book is a medieval compilation of the time when the Samaritans were under Mohammedan rule, but contains also old haggadic material (see Shobach).这本书是中世纪汇编的时候，撒玛利亚会受到穆罕默德统治，但也包含旧haggadic材料（见shobach ） 。
Emil G. Hirsch埃米尔g.赫希
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography:参考书目：
The introductions of Driver, Cornill, König, Baudissin, Reuss, Bleek-Wellhausen, Schrader-De Wette, and Kuenen; the histories of Israel by Guthe, Stade, Piepenbring, Kittel, Winckler; the Bible dictionaries of Cheyne and Black, Hastings, Riehm (2d ed.), Schenckel, Hamburger, Winer (3d ed.); Herzog-Hauck, Real-Encyc.介绍的司机， cornill ，柯尼希，鲍迪辛， reuss ， bleek -浩，施拉德-德wette ， kuenen ;的历史以色列的guthe ，比赛， piepenbring ， kittel ， winckler ;圣经字典的进益和黑色，黑斯廷斯， riehm （第2版） ， schenckel ，汉堡，温纳（三维版） ;赫尔佐克- hauck ，实时encyc 。 viii.; Vigouroux, iii.; L. König, Alttest.八。 ; vigouroux ，三;研究柯尼希， alttest 。 Studien, i.; idem, Die Authentie des Buches Josua, Meurs, 1836; Keil, Kommentar über das Buch Josua, Erlangen, 1847; J. Hollenberg, Die Deuteronomischen Bestandtheile des Buches Josua, in Theologische Studien und Kritiken, 1874; idem, Die Alexandrinische Uebersetzung des Buches Josua, Meurs, 1876; Wellhausen, Die Komposition des Hexateuchs (originally in Jahrbuch der Theologie, 1876-77); Budde, Richter und Josua, in Stade's Zeitschrift, 1877, pp. studien ，一;同上，模具authentie万buches josua ，米尔斯， 1836年; Keil公司， kommentar über之buch josua ，埃尔兰根， 1847年的J. hollenberg ，模具deuteronomischen bestandtheile万buches josua ，在theologische studien und kritiken ， 1874年;同上，模具alexandrinische uebersetzung万buches josua ，米尔斯， 1876年;浩，模具komposition万hexateuchs （原来在jahrbuch明镜theologie ， 1876年至1877年） ;布德，里克特und josua ，在比赛的zeitschrift ， 1877年，页。 93 et seq.; JS Black, The Book of Joshua, Cambridge, 1891; E. Albers, Die Quellenberichte in Josua (Josh. i.-xii.), Bonn, 1891; 93条及以下各条。 ; js黑，这本书约书亚，剑桥， 1891年; e.埃尔伯，模具quellenberichte在josua （ josh.一至十二） ，波恩， 1891年;
Dillmann, Numeri, Deuteronomium, und Josua, in the Kurzgefasstes Exegetisches Handbuch, Leipsic, 1886; Oettli, commentary to the book in Deuteronomium, Josua, Richter (Strack-Zöckler, Komment. zum AT 1893); Wellhausen, Prolegomena, 4th ed.; Holzinger, Einleitung in den Hexateuch, 1893; idem, Das Buch Josua, Tübingen and Leipsic, 1901; Steuernagel, Das Buch Josua, 1900; WH Bennett, The Book of Joshua, in SBOT Leipsic and Baltimore, 1895.EGH dillmann ，数值， deuteronomium ， und josua ，在kurzgefasstes exegetisches handbuch ， leipsic ， 1886年; oettli ，评这本书在deuteronomium ， josua ，里希特（ strack - zöckler ， komment 。 zum在1893年） ;浩，绪论，第四教育署。 ; holzinger ， einleitung在Den hexateuch ， 1893年;同上，之buch josua ，蒂宾根大学和leipsic ， 1901年; steuernagel ，之buch josua ， 1900年;褔利班尼特，这本书的约书亚，在sbot leipsic和巴尔的摩， 1895.egh
ARTICLE HEADINGS:文章标题：
Appointed Moses' Successor.委任郑慕智'的继任者。
Conquest of Jericho.征服杰里科。
Division of the Land.司的土地。
-In Rabbinical Literature: -在犹太教文献：
His Faithful Service.他忠实地服务。
The Change in His Name.的变化，他的名字。
Married to Rahab.结婚的拉哈伯。
-Critical View:关键的看法：
Leader of Josephites.领导人josephites 。
Name of several Biblical personages.名称的几个圣经人物。
In Hebrew (Deut. iii. 21; Judges ii. 7) and commonly (Judges ii. 7a; Ex. xvii. 9; Josh. i. 1) correspond to = "helped by Yhwh," the shorter form being = "help" or "one who helped" (Num. xiii. 8; Deut. xxxii. 44; here probably an error for ).在希伯来语（申命记三， 21个;法官二。 7 ）和常见的（法官二。 7 A条;特惠。十七，九;乔什。一， 1 ）对应= “帮助yhwh ， ”短，形式= “帮助“或”一谁帮助“ （ num.十三。八月; deut 。三十二。 44 ;这里可能是错误） 。 The Septuagint has Ἰησους; the Vulgate, usually "Josue," but "Jesus" in Ecclus.该septuagint已ἰησους ;武加大，通常是“ josue ” ，但“耶稣”在ecclus 。 (Sirach) xlvi. （西拉奇）四十六。 1; I Macc.一，我排雷。 ii.二。 55; II Macc. 55 ;二，排雷。 xii.十二。 15, identical with , the post-exilic form of the name. 15 ，相同的，后exilic形式的名称。
1. 1 。 Biblical Data: The son of Nun; servant and successor of Moses.圣经数据：儿子尼姑;公务员和接班人的郑慕智。 An Ephraimite (Num. xiii. 8), the grandson of Elishama, he is described as the chief of his tribe (I Chron. vii. 26, 27). 1 ephraimite （ num.十三。 8 ） ，孙子elishama ，他形容为行政他的部落（我慢性七。 26 ， 27 ） 。 At first named "Hoshea" (Num. xiii. 8 [AV "Oshea"]; Deut. xxxii. 44), he was called by Moses "Jehoshua" (Num. xiii. 16).在首名为“或是何西亚” （ num.十三。 8 [视听“ oshea ” ] ; deut 。三十二。 44 ） ，他是所谓的摩西“ jehoshua ” （ num.第十三16段） 。 Joshua first leaps into notice in the account of the defeat of the Amalekites in the desert, where he leads the picked troops of the Israelites (Ex. xvii. 8-14).约书亚第一飞跃通知，帐户的失败，该amalekites在沙漠中，他在那里领导回升部队以色列人（出埃及记十七。 8月14日） 。 Afterward he appears successively at the side of Moses as his servant (ib. xxiv. 13; xxxii. 17, 18); as the guardian of the Tabernacle (ib. xxxiii. 11); and as the zealous defender of Moses' prestige on the occasion of Eldad's and Medad's prophesying in the camp (Num. xi. 27-29).随后他似乎先后在一边，郑慕智作为他的仆人（ ib.二十四。 13 ;三十二。 17 ， 18 ） ;作为监护人幕（ ib.三十三。 11 ） ;和作为热心的捍卫者，郑慕智的威信就值此eldad的和medad的prophesying在该难民营（ num.席27-29 ） 。 He is one of the spies sent to explore Canaan (ib. xiii. 9, 17).他是一个间谍送到探索迦南（ ib.十三9日， 17日） 。 Returning from this errand, it is he who with Caleb allays the apprehension of the excited people, bravely taking the risk of being stoned to death (ib. xiv. 6-10).返回从这个差事，这是他与谁， Caleb allays逮捕兴奋的人，勇敢地走有可能被用石头打死（ ib.十四。 6月10日） 。 For this fidelity he and Caleb, alone of all the Israelites twenty years old and upward at the time of this episode, are to enter the promised land (ib. xiv. 30-38, xxvi. 65, xxxii. 12).为这，他和保真度， Caleb ，单独所有以色列人二十年岁向上在的时候，这次事件，是进入应许之地（ ib.十四30-38 ， 26 。 65 ，三十二12段） 。
Appointed Moses' Successor.委任郑慕智'的继任者。
Nevertheless, during the following thirty-eight years of the desert migration no further mention is made of him.不过，在下列三十八年的沙漠迁移没有进一步提到了他。 But when Moses is apprised of his own impending death, Joshua is pointed out as the one man to carry to completion the great leader's unfinished task.但是，当摩西是了解自己即将死亡，约书亚是指出，作为一名男子进行，以完成伟大领袖的未完成的任务。 Moses is bidden to lay his hand upon him-"a man in whom is the spirit"-and thus to give him charge as his successor; which command is carried out (ib. xxvii. 16 et seq.).郑慕智是bidden奠定他的手后，他“一个人在其中是精神” - ，从而给他负责，作为他的继任者;哪些命令是进行（ ib.二十七。 16条及以下各条） 。 Joshua is to preside over the division of the land (ib. xxxiv. 17), but must keep the compact entered into with Reuben, Gad, and the half of Manasseh (ib. xxxii. 28).约书亚是主持该司的土地（ ib.三十四。 17 ） ，但必须保持紧凑的进入与流便，总装，以及一半的玛（ ib.三十二28段） 。 God assures Joshua of success in the leadership (Deut. xxxi. 14, 23); and he as the designated successor is with Moses when the great prophet addresses his last counsel to the people (ib. xxxii. 44).上帝保证，约书亚的成功在领导（申命记三十一。 14 ， 23 ） ;和他作为指定的继任者是与摩西时，伟大的先知的地址，他最后一次律师向人民负责（ ib.三十二44段） 。
At Moses' death Joshua was filled with "the spirit of wisdom" (ib. xxxiv. 9).在摩西死亡约书亚是充满了“精神的智慧” （ ib.第三十四9段） 。 Upon him devolved a twofold duty: to conquer the land, and to apportion it among the tribes (Josh. i. 1-5).他下放双重责任：征服的土地，由它各部落（ josh.一1-5 ） 。 Yhwh Himself encouraged him to be strong and to cling to the Law, which was never to "depart out of his mouth." yhwh自己，鼓励他坚强，并固守的法律，这是从来没有“离开了他的嘴” 。 After enlisting the cooperation of the kindred east-Jordanic tribes (ib. i. 6-18), his first concern was to spy out Jericho (ib. ii. 1).之后，争取合作的骨肉东- jordanic部落（ ib.一， 6月18日） ，他首先关心的问题是间谍了杰里科（ ib.二。 1 ） 。 On receiving the report of his emissaries (ib. ii. 23, 24) he gave the necessary instructions for the crossing by the Israelites of the Jordan (ib. iii. 1-13).在收到的报告，他的使者（ ib.二， 23日， 24日）他给了必要的指示，为通道以色列人的约旦（ ib.三， 1月13日） 。 With the Ark of the Covenant carried by the priests in the van, on the tenth day of the first month of the forty-first year after the Exodus the Israelites set out to conquer the land.与方舟该公约的进行，由神父在货车内，关于第十届天的第一个月的40 -后的第一年以色列人出埃及记载列征服的土地。 The river, miraculously divided as long as the priests with the Ark remained in its bed, was crossed north of Adam; and in memory of this occurrence Joshua erected over the place where the priests had been stationed a monument of twelve stones (ib. iv. 9).河，奇迹般的分歧，只要祭司与方舟仍然在其床，是越过北亚当;和在记忆体中发生的这约书亚竖立以上地方神职人员已驻守的丰碑12结石（ ib.四9段） 。 He also ordered that one man from each tribe should take each another stone from that spot and deposit it on the western bank as a memorial (ib. iv. 1-8, xx. 24).他还下令一名男子从每个部落应采取互相石头从现货及接受存款，这对西方银行作为纪念（ ib.四， 1月8日，第XX 24段） 。 Here, at Gilgal, Joshua pitched his camp and remained for some time; and in order that all might be able to participate in the Passover, he directed that every Hebrew that had been born in the desert should be circumcised (ib. v. 2-8).在这里，在gilgal ，约书亚投他的阵营，并保持了一段时间; ，并为了所有可能能够参加在逾越节，他指示每一个希伯来语已出生在沙漠中应该割礼（ ib.诉2 -8 ） 。
Conquest of Jericho.征服杰里科。
Jericho was the first city captured.杰里科是第一个城市抓获。 After exploring it by spies Joshua invested it, finally capturing it in a miraculous manner (ib. v. 13-vi.).之后，探索它的间谍约书亚投资，终于捕捉它在一个神奇的方式（ ib.五13 -六） 。 The ban was pronounced over the ruins, and all the inhabitants were destroyed save Rahab and her paternal family; they being spared because she had shown hospitality to the spies.禁令是明显超过废墟，和所有居民被摧毁储存拉哈伯和她的父系家庭，他们正不遗余力，因为她表现出的热情接待，间谍。 Joshua became famous by this victory, but met a reverse at Ai in consequence of Achan's misdeed; however, after visiting condign punishment upon the offender he made himself master of the town, which was the key to the mountains rising west of the plain of Jericho.约书亚成为著名的这个胜利，但遇到了扭转，在爱的后果，在亚干的不当行为;不过，经过了来访的condign惩罚罪犯，他把自己掌握的城市，这是关键向两侧高山耸立，西部平原杰里科。 The Gibeonites made their peace with him, gaining advantageous terms by means of a clever ruse (ix. 3 et seq.).该gibeonites了他们的和平与他，赢得有利的条件，就是由一个聪明的鲁塞（ ix. 3条及以下各条） 。 On Ebal and Gerizim he caused the blessings and the curses to be read (comp. Deut. xxvii.).对ebal盖里济姆和他所造成的祝福和诅咒，以读（ comp. deut 。第二十七号） 。
While Joshua was thus engaged in the north, five of the southern rulers made an alliance to punish Gibeon; but they were completely routed at Makkedah by Joshua, who had hastened to the assistance of the Gibeonites.而约书亚因此，从事在北部地区， 5个南部统治者作出了联盟，以惩治基遍，但他们完全被改为在makkedah由约书亚，谁曾赶紧援助的gibeonites 。 It was during this battle that a furious hail-storm set in, proving more deadly than the sword (Josh. x. 11), and on this occasion also, at Joshua's command, the sun stood still upon Gibeon and the moon in the valley of Ajalon (ib. x. 12-13a).正是在这一仗，一个愤怒的冰雹风暴定在，证明更致命的比剑（ josh.十，十一日） ，并在此之际同时，在约书亚的指挥，太阳停滞不前后，基遍和月亮在山谷的亚雅仑谷（ ib.十， 12 - 13 A条） 。 The fugitive five kings were discovered hiding in a cave at Makkedah.逃犯5国王被发现藏在一个洞穴在makkedah 。 By Joshua's orders the cave was closed with huge stones until the pursuit was over, when it was reopened and the kings, after having been thoroughly humiliated, were slain, their bodies being hanged on trees until the evening, when they were taken down and cast into the cave.由约书亚的命令，洞穴被关闭，与庞大的石块，直至追求是，当它重开和国王后，被彻底羞辱，被杀害，他们的尸体被吊死在树上，直到傍晚时分，当他们被带到下跌及演员进入洞穴。 Then followed the conquest of Libnah, Lachish, Eglon, Hebron, and Debir.接着征服立拿，莱基，埃格隆，希伯伦，和底璧。 In the south Joshua penetrated as far as Kadesh-barnea; in the west as far as Gaza (ib. x. 29 et seq.).在南方的约书亚侵入据kadesh - barnea ; ，在西方据加沙（ ib.十， 29条及以下各条） 。 Later onhe routed the allied kings of the north at Lake Merom-Hazor being the head of these kingdoms-killing the inhabitants and burning the city of Hazor (ib. xi.).后来onhe改为盟军王北湖的Merom - hazor正在头部这些演义-杀害居民和焚烧市hazor （ ib.席） 。
Division of the Land.司的土地。
In this manner Joshua within a few years (ib. xiv. 7; comp. verse 10) had made himself master of the whole country with the exception of the Philistine and Phenician coasts.在这种方式约书亚在一个数年（ ib.十四。七;可比。韵文10 ）作出了自己的主人整个国家与例外的市侩和phenician海岸。 Still he continued to guard in Gilgal his fortified camp; thence he governed the land (ib. xiv. 6), and there he began to allot the districts to the various tribes.他仍继续民警卫队在gilgal他强化营;再他的管治土地（ ib.十四6 ） ，并在那里，他开始以配发的地区到各部落。 Judah, Ephraim, and the half of Manasseh were the first to be settled, Caleb being allowed to take Hebron (ib. xiv. 12, xv.-xvii.).犹大， ephraim ，以及一半的玛的人是首先要解决的， ， Caleb被允许采取希布伦（ ib.十四。 12 ， xv. - 17 ） 。 After this, Joshua removed the Tabernacle and the Ark from Gilgal to Shiloh, and took up his residence there (ib. xviii.).在此之后，约书亚拆除幕和方舟从gilgal ，以示罗，和了他的住所，有（ ib.十八） 。 Here he continued the work of apportioning the rest of the land by lot according to the families (ib. xviii.-xix.).在这里，他继续工作，乱摊派，其余的土地很多，根据家庭（ ib. xviii. -十九） 。 Cities of refuge, in accordance with the Law, were appointed (ib. xx.).城市收容所，依照法律规定，被任命为（ ib.第XX ） 。 Joshua himself received the city of Timnath-serah in Ephraim for an inheritance (ib. xix. 49, 50; xxiv. 30).约书亚自己收到市timnath - serah在ephraim为财产继承（ ib.十九。 49 ， 50 ;二十四30段） 。 Having thus completed his task, he gave Reuben, Gad, and the half of Manasseh permission to return to their east-Jordanic territory (ib. xxii. 1-9).因此，完成后，他的任务，他给了流便，总装，以及一半的玛许可返回其东- jordanic领土（ ib.二十二。 1月9日） 。
When he was "old and stricken in age" Joshua convened the elders and chiefs of the Israelites and exhorted them to have no fellowship with the native population (ib. xxiii.).当他是“老灾区，在年龄”约书亚召开的长老和头目的以色列人，并告诫他们有没有金与本土人口（ ib.二十三） 。 At a general assembly of the clans at Shechem he took leave of the people, admonishing them to be loyal to their God, who had been so mightily manifested in the midst of them (ib. xxiv.).在大会的氏族在shechem他离开的人，告诫他们忠于他们的神，谁已使mightily表现在处于他们（ ib.二十四） 。 As a witness of their promise to serve Yhwh, Joshua set up a great stone under an oak by the sanctuary of Yhwh (ib. xxiv. 26-28).作为一个见证自己的承诺，服务yhwh ，约书亚成立一个伟大的石头下，一个橡树由庇护yhwh （ ib.二十四。 26日至28日） 。 Soon afterward he died, at the age of 110, and was buried in Timnath-serah (ib. xxiv. 29-30).EGH随后，他真的死了，在年满110 ，被掩埋在timnath - serah （ ib.二十四。 29日至30日） 。欧洲加沙医院
-In Rabbinical Literature: -在犹太教文献：
Joshua is regarded as the type of the faithful, humble, deserving, wise man.约书亚是被视为类型的忠诚，谦虚，值得，智者。 Biblical verses illustrative of these qualities and of their reward are applied to him.圣经经文说明了这些特质和他们的奖励适用于他。 "He that waiteth on his master shall be honored" (Prov. xxvii. 18) is construed as a reference to Joshua (Num. R. xii.), as is also the first part of the same verse, "Whoso keepeth the fig-tree shall eat the fruit thereof" (Yalḳ., Josh. 2; Num. R. xii. 21). “他认为， waiteth对他的主人应荣幸” （ Prov 。二十七。十八日）是视为参考约书亚（ num. r.十二） ，亦是第一部分相同的诗句， “凡keepeth无花果-树应吃水果“ （ yalḳ. ，乔什。 2 ; NUM个。 r.第十二21段） 。 That "honor shall uphold the humble in spirit" (Prov. xxix. 23) is proved by Joshua's victory over Amalek (Num. R. xiii.). “荣誉应坚持谦卑的精神” （ Prov 。二十九。二十三日）是证明了约书亚的胜利超过amalek （ num. r.十三） 。 Joshua was a wise man; hence in him was verified the saying, "With me [wisdom] kings shall rule" (Prov. viii. 15, Hebr.).约书亚是一个明智的男子，因此在他被核实，他说： “跟我[智慧]国王应规则” （ Prov 。八。 15 ，黑布尔） 。 Not the sons of Moses-as Moses himself had expected-but Joshua was appointed successor to the son of Amram (Num. R. xii.).不是的儿子，摩西-摩西作为自己的预期，但是约书亚被任命为继任者的儿子，阿姆拉姆（ num. r.十二） 。 Moses was shown how Joshua reproved Othniel (Yalḳ., Num. 776).郑慕智结果表明，如何约书亚谴责奥思尼尔（ yalḳ. ， NUM个。 776 ） 。 Joshua's manliness recommended him for this high post.约书亚的manliness推荐他为这个高职位。 David referred to him in Ps.大卫提到他在的PS 。 lxxxvii. lxxxvii 。 25, though without mentioning the name, lest dissensions should arise between his sons and those of his brothers (Yalḳ., quoting Sifre, lc). 25 ，虽然没有提及姓名，以免纠纷应之间产生，他的儿子和他的兄弟（ yalḳ. ，引用sifre ，立法会） 。
His Faithful Service.他忠实地服务。
Joshua was always at the front of the army, and did not, as other generals, remain in the rear (ib.) or in his tent.约书亚是始终在前线的军队，并没有像其他将领，留在后方（ ib. ）或在他的帐篷。 Moses in his lifetime appointed Joshua as his interpreter ("meturgeman"), in order to forestall the possibility of his being looked upon as an upstart after Moses' death (Yalḳ., lc).郑慕智在他一生任命约书亚作为他的口译员（ “ meturgeman ” ） ，为了防止的可能性，他正在研究后，作为一个暴发户后，摩西死亡（ yalḳ. ，立法会） 。 Yet Moses' face was like the sun, and that of Joshua like the moon (ib.).然而，摩西面对的是像太阳，并约书亚一样，月球（ ib. ） 。 Joshua had deserved the honor by his faithful service.约书亚了应有的荣誉，他忠实地服务。 He used to rise early in the morning and set in order the chairs in the house of assembly.他用的上升，早在上午和设置，以便椅子在众议院的大会。
Therefore, according to some, Moses raised up Joshua from the ground and took him on his knees, and he and the whole of Israel would lift up their heads to hear Joshua's words; but Joshua in his modesty exclaimed: "Blessed be Yhwh, who gave the Torah to Israel through Moses, our master" (Yalḳ., lc, quoting the Midrash Yelammedenu).因此，根据对一些人来说，郑慕智提出了约书亚从地面并把他对他的膝盖，他和整个以色列将解除他们的元首听到约书亚的话;约书亚，但在他的谦虚，惊呼： “有福被yhwh ，谁给诵读经文向以色列通过摩西，我们的师父“ （ yalḳ. ，立法会，引述米德拉士yelammedenu ） 。 The wisdom of Joshua is emphasized also in other connections (Ex. R. xi. and parallels).智慧是约书亚也强调，在其他连接（例如r.十一。和平行） 。 The prediction (Deut. xxxiii. 17) in the blessing of Moses is held to have come to pass in Joshua (Sifre, ad loc.).预测（申命记三十三。十七日）在祝福郑慕智是举行有来通过在约书亚（ sifre ，广告同上。 ） 。 Moses possessed "hod" (splendor), but Joshua, only "hadar" (a lesser degree of fame; according to Friedmann, Sifre, 146b, note 11, this has reference to the fact that kingship was denied to Joshua); for if the former had been Joshua's portion he would have been absolutely irresistible.郑慕智拥有“部门首长” （辉煌） ，但约书亚，只有“ hadar ” （较低程度的名利;据弗里德曼， sifre ， 146b ，注11 ，这是参考的事实，王位被拒绝，以约书亚） ;如果前者已约书亚的部分，他将已绝对不可阻挡的。 Joshua was given the strength of the ox but the beauty of the "re'em" (Sifre, lc; Yalḳ., Deut. 959).约书亚被给予的力量，牛年，但美丽的“ re'em ” （ sifre ，立法会; yalḳ ， deut 。 959 ） 。 When Joshua upon his return with the spies found the people ungrateful, he was the only one that was shocked to the extent of both falling on his face, like Moses and Aaron, and rending his garments, like Caleb (Yalḳ., Num. 744).当约书亚后，他返回与间谍发现人忘恩负义，他是唯一一个震惊的程度都下降，对他的脸上，像摩西和亚伦，并rending他的服装，一样， Caleb （ yalḳ. ， NUM个。 744 ） 。
The Change in His Name.的变化，他的名字。
Moses added the letter郑慕智说，该信 to the name "Hoshea" (Num. xiii. 16) because he had prayed that God () would keep Joshua from joining the conspiracy of the spies, and also because, as Caleb's reward was a portion of the land, Joshua's compensation was to be his own allotment and that of the other ten (= "yod") spies (Soṭah 34b; Tan. ad loc.; Num. R. xvi.).以命名为“或是何西亚” （ num.十三16 ） ，因为他祈祷上帝（ ）会继续约书亚从加入的阴谋的间谍，而且还因为，正如， Caleb的奖励是一个部分的土地，约书亚的补偿是是他自己的分配，以及对其他10 （ = “ yod ” ）间谍（ soṭah 34b ;火炭。广告同上。 ; NUM个。 r.十六） 。 According to Yer.据yer 。 Sheb. sheb 。 vi.六。 1, the name "Hoshea" was changed as soon as Joshua entered the service of Moses, or at the latest after the victory over Amalek. 1 ，命名为“或是何西亚” ，尽快改变约书亚进入服务郑慕智，或在最新的胜利后，超过amalek 。
Joshua was among those who, too modest to call themselves " 'ebed," were so dignified by God Himself (Sifre, Wa'etḥanan, cited in Yalḳ., Josh. 1).约书亚是其中那些谁，太温和，把自己称为“ ebed ， ”这么有尊严的，由上帝自己（ sifre ， wa'etḥanan ，引自yalḳ ，乔什1款） 。 The spies whom Joshua sent to Jericho were Phinehas and Caleb (Yalḳ., lc).间谍，其中约书亚发送到杰里科被非尼哈和， Caleb （ yalḳ. ，立法会） 。 When Joshua commanded the sun to stand still he used the phrase (= "be still"; Josh. x. 12); for the sun kept on singing a song of praise as long as it was moving.当约书亚指挥孙停滞不前他用词组（ = “仍然” ;乔什。十， 12 ） ;为太阳不断地唱歌，一首歌赞不绝口，只要是感人。 The sun would not obey Joshua until he had assured it that he would sing God's praises himself (Yalk., lc 22).太阳不会听从约书亚，直到他保证它，他会唱上帝的赞美自己（ yalk. ，立法会22日） 。 Joshua led and governed the people during thirty-eight years (Seder 'Olam R.; Yalḳ., lc 35).约书亚领导和人民群众的管治期间，三十八年（ seder '的OLAM r. ; yalḳ ，立法会35 ） 。 Israel is represented by the Rabbis as not very eager to pay him honor at his obsequies (Yalḳ., lc).以色列代表拉比没有非常急切地要付出他的荣誉，在他的obsequies （ yalḳ. ，立法会） 。
Married to Rahab.结婚的拉哈伯。
Rahab is said to have become Joshua's wife.拉哈伯是说，已经成为约书亚的妻子。 They had daughters but no son.他们的女儿，但没有儿子。 From this union many prophets descended, and Hannah was Rahab's reincarnation.从这个联盟的许多先知的后裔，和汉娜是拉哈伯的轮回。 Rahab was ten years old when Israel left Egypt, and during the forty years intervening she was a great sinner; but when the spies visited her she became a proselyte.拉哈伯是十年岁时，以色列离开埃及，并在四十年干预，她是一位伟大的罪人;但是，当间谍访问她，她成为proselyte 。 There is some doubt as to her having had only daughters by Joshua(see Zeb. 116b; Mek., Yitro [beginning]; Rashi to Josh. ii.; Yalḳ., Josh. 9; Meg. 14a; Gedaliah ibn Yaḥya, "Shalshelet ha-Ḳabbalah," p. 14a).也有一些疑问，她过的唯一的女儿由约书亚（见zeb 。 116 B条;人民圣战者组织， yitro [开始] ; rashi ，以乔什二。 ; yalḳ ，乔什。九月;梅格。 14 A条;大利斋日的Ibn yaḥya “ shalshelet公顷- ḳabbalah ， “第14 A条） 。 According to Pirḳe R. El.据pirḳe r.下午。 xlii., when Joshua was fighting for the Gibeonites the Sabbath was about to set in. Seeing the disinclination of his people to continue the battle at the risk of desecrating the Sabbath, and perceiving that the magicians of the heathen were inciting the constellations to help the cause of Israel's enemies, he spread out his hand toward the light of the sun and of the moon and "remembered upon them" the Ineffable Name, when both sun and moon stood still for thirty-six hours (Yalḳ., Gen. Lek Leka).四十二，当约书亚是争取该gibeonites安息日即将成立英寸不愿看到他的人民继续战斗在的风险，亵渎安息日，和感知认为，魔术的heathen被煽动的星座，以帮助原因是以色列的敌人，他摊开他的手走向根据太阳和月亮的“记住他们”无法形容的名称，当太阳和月亮的停滞不前为三六小时（ yalḳ. ，将军沥leka ） 。 The song intoned by Joshua after his victory is given in full in the "Sefer ha-Yashar" (chapter on Joshua).这首歌intoned由约书亚后，他的胜利是在充分考虑到在“ sefer公顷-亚沙尔” （约书亚记一章） 。 Joshua had appealed to Israel before crossing the Jordan not, as the text has it in the literal sense, to prepare provisions for the journey-that was not necessary, since the manna had not yet ceased falling-but to repent (Pirḳe R. El. vi.).约书亚曾呼吁以色列前穿越约旦，并非如文本，它在字面意义上，准备规定的征程中-这是没有必要，因为哪尚未停止降，但悔改（ pirḳe r.下午。六） 。
Joshua's name is associated with many "taḳḳanot," eg, the benediction upon entering the holy land (Ber. 48b); the license to graze on the plowed field of others without liability to a charge of robbery (B. Ḳ. 60b); the permission to gather wood in a neighbor's field (ib. 61b); the permission to gather grass anywhere (ib.); and seven other measures enumerated in Maimonides ("Yad," Nizḳe Mamon, viii. 5), regulating certain privileges, permitting certain natural or necessary acts (in open fields or when walking through vineyards), and assuring to the unknown dead buried by the community the undisturbed possession of his grave (see Dead, Duty to the; Bloch, "Die Institutionen des Judentums," i. 54-68, Vienna, 1879).EGH约书亚的名字相关联的许多“ taḳḳanot ， ”例如， benediction后，进入圣地（ ber. 48b ） ;许可证，以放牧对槪领域的其他不承担任何责任，以被落案控以抢劫（乙ḳ 。 60b ） ;许可收集木材，在一位邻居的外地（ ib. 61 B ） ;许可，收集基层在任何地方（ ib. ） ;和7其他措施，所列举的迈蒙尼德（ “亚得， ” nizḳe mamon ，第八章。 5 ） ，调节某些特权，允许某些自然人或必要的行为（在开放的领域，或走路时通过的葡萄园） ，并保证向未知的死亡，被埋在社会打扰藏有他严重（见死亡，责任到;布洛赫， “模具institutionen万judentums ”一， 54-68 ，维也纳， 1879 ） 。欧洲加沙医院
-Critical View:关键的看法：
Joshua's historical reality has been doubted by advanced critics, who regard him either as a mythological solar figure (Winckler, "Gesch. des Volkes Israel," ii. 96-122; Schrader, "KAT" 3d ed., p. 225) or as the personification of tribal reminiscences crystallized around a semi-mythical hero of Timnath-serah (= "Timnat Ḥeres").约书亚的历史现实，一直怀疑是由先进的批评，谁把他作为一个神话太阳能数字（ winckler ， “ gesch 。 volkes万以色列， ”二。 96-122 ;施拉德， “吉”的三维版，第225页）或作为人格化部落回忆结晶左右，一个半神话中的英雄timnath - serah （ = “ timnat ḥeres ” ） 。 Eduard Meyer, denying the historicity of the material in the Book of Joshua, naturally disputes also the actuality of its eponymous hero (Stade's "Zeitschrift," i.).爱德华迈耶，否认历史性的物质在这本书中的约书亚，自然纠纷也现状及其eponymous英雄（比赛的“ zeitschrift ， ”一） 。 These extreme theories must be dismissed.这些极端的理论，必须予以驳回。 But, on the other hand, it is certain that Joshua could not have performed all the deeds recorded of him.但是，在另一方面，可以肯定的是，约书亚无法表现的一切言行录得他。 Comparison with the Book of Judges shows that the conquest of the land was not a concerted movement of the nation under one leader; and the data concerning the occupation of the various districts by the tribes present so many variants that the allotment in orderly and purposed sequence, which is ascribed to Joshua, has to be abandoned as unhistorical.比较这本书的法官表明，征服的土地不是一个协调一致的运动，民族下一个领导人和有关数据的占领，各地区，由部落，目前这么多的变异分配在有秩序和专用序列，这是归因于约书亚，已被摒弃，作为保。
Leader of Josephites.领导人josephites 。
Yet this does not conflict with the view that Joshua was the leader of a section of the later nation, and that he as such had a prominent part in the conquest of the districts lying around Mount Ephraim.然而，这并不冲突认为，约书亚是领导人的一段后来的国家，他这样有一个突出的一部分，在征服的地区倒卧在靠近山ephraim 。 The conquest of the land as a whole was not attempted; this final achievement was the result of several successive movements of invasion that with varied success, and often with serious reverses, aimed at securing a foothold for the Israelites in the trans-Jordanic territories.征服的土地作为一个整体，不是企图;这最后的成就是由于连续变动的入侵，随着不同的成功，而且往往有严重的倒退，旨在确保立足为以色列人在跨jordanic领土。 Joshua was at the head of the Josephite (Leah) tribes (comp. Judges i. 22, according to Budde; Joshua dies at the age of 110, as does Joseph), for whom the possession of the hill-country of Ephraim-Gibeon in the south and Ebal in the north-was the objective point.约书亚是在头部的josephite （ leah ）部落（ comp.法官一22日，根据布德;约书亚去世的年龄110一样，约瑟夫） ，其中藏山-国ephraim -基遍在该国南部和ebal在北是客观点。 This invasion on the part of the Josephites was probably preceded by others that had met with but little success (comp. the story of the spies, Num. xiv.).这次入侵对部分的josephites可能是之前其他曾与，但收效甚微（ comp.的故事间谍， NUM个。第十四） 。 But the very fact that while earlier expeditions had failed this one succeeded impressed for centuries the imagination of the people to such an extent that the leader of this invasion (Joshua) became the hero of folk-lore; and in course of time the plan of the conquest of the whole land and its execution were ascribed to him.但事实，而较早前探险失败，这一次成功了深刻的印象数百年的想象力，人民的这种程度，领导人的这次入侵（约书亚） ，成为英雄的民间传说，以及在过程中的时间计划征服整个土地和其执行被归因于他。 He thus grew to be in tradition the leader of the united people-especially in view of the supremacy enjoyed by the tribe of Joseph, in whose possession was the Ark at Shiloh-and therefore the successor of Moses, and as such the chief in authority when the land was divided among the tribes.因此，他长大要在传统的领导人对美国人民-尤其是鉴于所享有的至高无上的，由部落的约瑟夫，在其藏于方舟在示罗- ，因此，继承摩西，和作为，例如在行政管理局当土地划分各部落。
Recollections of valorous feats performed in the days of these fierce wars with the aboriginal kings were transferred to Joshua and his time; battles remembered in fable and in song were connected with his name; natural phenomena (the blocking of the waters of Jordan by rocks, the earthquake at Jericho, the hail-storm before Gibeon) which had inspired semi-mythological versions were utilized to enhance his fame, all the more since they helped to vindicate his dignity as a second Moses.回忆valorous功绩表现在的日子，这些激烈的战争与原住民国王被转移到约书亚和他的时间;战役记得在寓言和在宋涉嫌与他的名字;自然现象（阻断水域的约旦由岩石，地震在杰里科，冰雹风暴之前，基遍） ，这激励了半神话版本利用，以提高他的知名度，都更因为他们帮助维护他的尊严，作为第二郑慕智。 Snatches of popular songs, no longer understood because their original mythology had become unintelligible, were applied to his feats, and in turn gave rise to new accounts of his marvelous accomplishments (eg, at Ajalon).攫取的流行歌曲，不再理解，因为他们原来的神话已成为费解的，分别适用于他的功绩，并反过来又引起了新帐户，他的精彩的成绩（例如，在亚雅仑谷） 。 This process is perfectly natural, and has its analogues in the stories concerning other heroes; in fact parallels between his biography and that of Jacob have been discovered (Steuernagel, "Joshua," p. 150).这个过程是完全自然的，并已及其类似物，在有关的故事，其他的英雄;其实是平行的关系，他的传记，以及对雅各布已发现（ steuernagel ， “约书亚” ，第150页） 。 But all this makes the historical reality of Joshua as the chief of a successful army of invasion all the more strongly assured.但所有这使得历史的现实，约书亚作为行政的一个成功的军队的入侵都更强烈的保证。 The chapters dealing with the division of the land must be dismissed as theoretical speculation, dating from a period when the tribal organization had ceased to exist; that is, from the Exile and perhaps later.章处理与该司的土地必须被视为理论的投机活动，可以追溯到一个时期时，部落组织已不复存在，这就是由流亡海外，也许稍后。 The epilogues (the story of Joshua's gathering the elders or the whole people at Shechem before his death, Josh. xxiii.-xxiv. 28) are clearly the work of a Deuteronomic writer; and the scenes are conceived in imitation of Jacob's blessing (Gen. xlix.) or of Moses taking leave of the people and admonishing them before his transition.该epilogues （故事约书亚的收集长者或整个人在shechem在他死之前，乔什。 xxiii. -二十四。二十八日）显然是工作一deuteronomic作家和场面的构想，在仿制的雅各布的祝福（根。 xlix ） ，或摩西请假的人，并告诫他们之前，他的过渡。 The cruelty imputed to Joshua-the ban against Jericho, for instance-is a trait corroborative of the historical kernel of the military incidents of his biography.残酷归咎于约书亚-禁止对杰里科的，例如-是一个性状佐证的历史内核的军事事件，他的传记。
According to the Biblical accounts, Joshua had nowhere to meet a non-Canaanite power.根据圣经的帐户，约书亚已无处可满足非canaanite权力。 The Flinders Petrie inscription recording Me(r)neptah's battle with Israel, located in Palestine (before 1200 BC; see Exodus), is thus not to be referred to this period.该弗林德斯petrie碑文记录我（ ） neptah的战斗与以色列，设在巴勒斯坦（公元前1200年前，见出埃及记） ，因此不被转介至这一时期。 Egypt's claim to suzerainty had become merely nominal after 1250 BC The empire of theHittites (c. 1200) had become disrupted into a number of small principalities.埃及的索赔，以宗主权已成为有名无实后， 1250年帝国thehittites （长1200 ）已成为扰乱分成若干小principalities 。 This would indicate that the incursion of Joseph-Israel must have taken place about 1230-1200 BCEGH这表明入侵的约瑟夫-以色列必须已经发生了约1230年至1200年bcegh
2. 2 。 Son of Jozadak or Josedech; high priest when the Jews returned under Zerubbabel from the Babylonian exile.儿子jozadak或josedech ;大祭司时，犹太人返回下，所罗巴伯从巴比伦放逐。 His father had died in exile, and on the return from the Captivity Joshua was the first high priest to officiate (Hag. i. 1, 12, 14; ii. 2, 4; Zech. vi. 11; Ezra iii. 2, 8; v. 2; x. 18; Neh. xii. 26).他的父亲已经死亡，流亡，并返回从圈养的约书亚是第一高神父担任（ hag.一，一， 12 ， 14 ;二， 2 ， 4 ;撒加利亚六。 11 ;以斯拉三，二， 8 ;诉2 ;十， 18岁; neh 。十二。 26 ） 。 Joshua was therefore born during the Exile.约书亚因此，出生在流亡。 On the arrival of the caravan at Jerusalem, he naturally took part in erecting the altar of burnt offering and in laying the foundations of the Temple (Ezra iii. 2 et seq.).对到达的车队在耶路撒冷，他当然参加了在架设的祭坛上燔祭，并在奠定基础的庙（以斯拉三， 2条及以下各条） 。 With Zerubbabel he opposed the machinations of the Samaritans (ib. iv. 3).与所罗巴伯他反对阴谋诡计的撒玛利亚（ ib.四。 3 ） 。 Several of Haggai's utterances are addressed to Joshua (Hag. i. 1, ii. 2), and his name occurs in two of the symbolical prophecies of Zechariah (iii. 1-10, vi. 11-15).几个哈的言论是给约书亚（ hag.一，一，二， 2 ） ，他的名字出现在两所象征的预言撒迦利亚书（ iii. 1月10日，六， 11月15日） 。 He is eulogized in Ecclus.他是eulogized在ecclus 。 (Sirach) xlix. （西拉奇） xlix 。 12, in the list of worthies, as one who "builded the house and exalted a people holy to the Lord, prepared for everlasting glory." 12 ，在名单worthies ，作为一个谁“ builded内务和崇高的一人归耶和华为圣，准备永恒的荣耀” 。 In Ezra (ii., iii., iv., v., x.) and Nehemiah (vii. 7; xii. 1, 7, 10, 26) he is called "Jeshua."EGHBP在以斯拉（ ii. ，三，四，五，十）和尼希米记（ vii.七;十二，一， 7 ， 10 ， 26 ）他是所谓的“ jeshua ” 。 eghbp
Emil G. Hirsch, Bernhard Pick埃米尔g.赫希，伯恩哈德回升
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
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