The two books of Samuel, which follow Judges in the Hebrew Bible and Ruth in the English, tell the stories of Samuel, Saul, and David.该两本书，塞缪尔，按照法官在希伯来文圣经和罗思，在英语，讲故事，萨穆埃尔，娑罗双树，和大卫。 The events from the cataclysmic breakup of Israel's premonarchic league through the foundation of Saul's monarchy and the beginnings of David's political emergence to the death of Saul are narrated in 1 Samuel.事件从灾难性的破裂，以色列的premonarchic联盟通过的基础娑罗双树的君主立宪制的开始，大卫的政治出现了向死亡的娑罗双树叙述在一塞缪尔。 David's unification of Israel and Judah, his imperial expansion, and the subsequent struggle to decide who would succeed David are described in 2 Samuel.大卫的统一，以色列和犹大，他的帝国扩张，以及随后的斗争，来决定谁将接替大卫所描述的二黄秉槐。
The books are named after Samuel, the last major representative of the old league, who figured prominently in the transition to monarchy.书籍命名后，萨穆埃尔，最后一项主要代表的旧的联盟，谁占有突出地位，在过渡到君主立宪制。 He plays no role in 2 Samuel, however, which may explain why the Septuagint and Vulgate versions designate 1 - 2 Samuel as 1 - 2 Kings.他扮演的角色，并没有在二萨穆埃尔，不过，这可能解释为什么septuagint和武加大版本，指定1 -2 ，黄秉槐为1 - 2国王。
Both volumes are part of the Deuteronomistic History (compiled in the time of Josiah, c. 640 - 609 BC), but they largely consist of preexisting literary sources, such as the pre Davidic narrative about the Ark (1 Sam. 2, 4 - 6) and the Solomonic Throne Succession Narrative (2 Sam. 9 - 20), that the final editor used relatively unchanged.这两卷的一部分，该deuteronomistic历史（汇编在的时候，乔赛亚，长640 -6 09B C）的，但他们在很大程度上构成既存的文学来源，如前d avidic叙事约方舟（ 1萨姆。 2 ， 4 - 6 ）和solomonic王位继承的叙事（ 2萨姆。 9 -2 0） ，最后编辑器使用相对不变。
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Bibliography
参考书目
PR Ackroyd, The
First Book of Samuel (1971); FM Cross, Canaanite Myth and Hebrew Epic (1973); HW
Hertzberg, 1 and 2 Samuel (1964); PK McCarter, 1 Samuel (1980); RN Whybray, The
Succession Narrative (1968).公关ackroyd ，第一本书的塞缪尔（ 1971年） ;调频交叉，
canaanite神话和希伯来语的史诗（ 1973年） ;硬件hertzberg ， 1和第2款，黄秉槐（ 1964 ） ;的PK mccarter
，一，黄秉槐（ 1980年） ;氡whybray ，继承叙事（ 1968年） 。
Samuel, heard of God.萨穆埃尔，听到上帝的。 The peculiar circumstances connected with his birth are recorded in 1 Sam.特殊情况下，与他的出生都记录在一山姆。 1:20. 1时20分。 Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son.汉娜，其中两个妻子elkanah ，谁出来，以示罗崇拜耶和华面前，认真向上帝祈祷，她可能成为母亲，一个儿子。 Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh nd consecrated him to the Lord as a perpetual Nazarite (1:23-2:11).她的祈祷是宽宏大量批准;之后，孩子断奶，她带他到示罗钕consecrated他向耶和华作为一个永久的把拿细耳人（ 1:23-2:11 ） 。 Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture.在这里，他的身体要和培训出席会议，向由妇女谁曾任职于幕，而ELI的照顾，他的宗教文化。 Thus, probably, twelve years of his life passed away.因此，可能，十二年他生命中去世。 "The child Samuel grew on, and was in favour both with the Lord, and also with men" (2:26; comp. Luke 2:52). “孩子长大就黄秉槐，并在赞成，都与主，也与男人” （ 2时26分;可比。路加福音2时52分） 。 It was a time of great and growing degeneracy in Israel (Judg. 21:19-21; 1 Sam. 2: 12-17, 22).这是一个伟大的时间和日益增长的简并在以色列（ judg. 21:19-21 ;萨姆1 。 2 ： 12月17日， 22 ） 。
The Philistines, who of late had greatly increased in number and in power, were practically masters of the country, and kept the people in subjection (1 Sam. 10:5; 13:3).该非利士人，谁晚已大大提高，在数量和权力，实际上国家的主人，保持了人民的隶属（ 1萨姆。 10时05分; 13时03分） 。 At this time new communications from God began to be made to the pious child.在这个时候新的通讯从上帝开始作出了虔诚的儿童。 A mysterious voice came to him in the night season, calling him by name, and, instructed by Eli, he answered, "Speak, Lord; for thy servant heareth."一个神秘的声音来，他在夜间赛季，称他的名字，并指示由礼，他回答说： “发言，勋爵;你的仆人heareth ” 。 The message that came from the Lord was one of woe and ruin to Eli and his profligate sons.信息来自勋爵是一个悲哀和破坏，以礼和他的儿子挥霍。 Samuel told it all to Eli, whose only answer to the terrible denunciations (1 Sam. 3:11-18) was, "It is the Lord; let him do what seemeth him good", the passive submission of a weak character, not, in his case, the expression of the highest trust and faith.塞缪尔说，这一切，以礼，其唯一的答案，以可怕的谴责（ 1萨姆。 3:11-18 ） ， “这是上帝;让他做什么seemeth他好” ，被动提交了一份弱的性格，不在他的情况下，表达最高的信任和信心。
The Lord revealed himself now in divers manners to Samuel, and his fame and his influence increased throughout the land as of one divinely called to the prophetical office.主透露，自己现在在潜水员的方式，以萨穆埃尔，和他的淡泊名利，他的影响力增加，整个土地作为一个神所谓向prophetical办公室。 A new period in the history of the kingdom of God now commenced.一个新的时期，在历史上神的国度现在开始。 The Philistine yoke was heavy, and the people, groaning under the wide-spread oppression, suddenly rose in revolt, and "went out against the Philistines to battle."该市侩是沉重的枷锁，和人民群众， groaning下，广泛蔓延的压迫，突然上升，反抗，和“走出去对非利士人战斗” 。 A fierce and disastrous battle was fought at Aphek, near to Ebenezer (1 Sam. 4:1, 2).激烈的和灾难性的战役战斗在阿费克，近到心光（ 1萨姆。 4:1 ， 2 ） 。 The Israelites were defeated, leaving 4,000 dead "in the field."以色列人被打败，留下4000人死亡“在该领域” 。 The chiefs of the people thought to repair this great disaster by carrying with them the ark of the covenant as the symbol of Jehovah's presence.酋长的人认为要修复这一伟大的灾害进行与他们的方舟，公约的象征，耶和华的存在。 They accordingly, without consulting Samuel, fetched it out of Shiloh to the camp near Aphek.他们因此，没有谘询，黄秉槐，牵强出来的，以示罗营附近的阿费克。
At the sight of the ark among them the people "shouted with a great shout, so that the earth rang again."在忽略了方舟，其中于民“ ，高呼与一个伟大喊，使地球再次响” 。 A second battle was fought, and again the Philistines defeated the Israelites, stormed their camp, slew 30,000 men, and took the sacred ark.第二次战役战斗，并再次非利士人打败了以色列人，冲进他们的营地，转换30000名男子，并采取了神圣的方舟。 The tidings of this fatal battle was speedily conveyed to Shiloh; and so soon as the aged Eli heard that the ark of God was taken, he fell backward from his seat at the entrance of the sanctuary, and his neck brake, and he died.该福音的这种致命的战场，迅速转达给示罗;这么快，作为岁礼听到的方舟是上帝所采取的，他倒地落后，从他的座位在入口处的庇护，和他的颈部制动，和他的死因。 The tabernacle with its furniture was probably, by the advice of Samuel, now about twenty years of age, removed from Shiloh to some place of safety, and finally to Nob, where it remained many years (21:1).幕与它的家具可能是，所的意见，萨穆埃尔，现在约二十年的年龄，撤职，开除的示罗的一些安全的地方，最后nob ，在那里仍然有很多年（ 21时01分） 。 The Philistines followed up their advantage, and marched upon Shiloh, which they plundered and destroyed (comp. Jer. 7:12; Ps. 78:59).该非利士人跟进他们的优势，和游行后，在示罗，他们掠夺和摧毁（ comp.哲。 7时12分;的PS 。 78:59 ） 。
This was a great epoch in the history of Israel.这是一个伟大时代，在以色列历史上。 For twenty years after this fatal battle at Aphek the whole land lay under the oppression of the Philistines.为二十年后，这种致命的战斗在阿费克整个土地奠定下压迫的非利士人。 During all these dreary years Samuel was a spiritual power in the land.在所有这些阴沉年，黄秉槐是一个强大的精神力量，在土地。 From Ramah, his native place, where he resided, his influence went forth on every side among the people.从ramah ，他的籍贯，他在那里居住，他的影响力去，提出了对每一方在人民中间。 With unwearied zeal he went up and down from place to place, reproving, rebuking, and exhorting the people, endeavouring to awaken in them a sense of their sinfulness, and to lead them to repentance.与unwearied热情，他到向上和向下地方，谴责， rebuking ，并劝告人民群众，努力在唤醒他们的责任感，他们的罪孽，并带领他们悔改之意。 His labours were so far successful that "all the house of Israel lamented after the Lord."他的劳动力，所以到目前为止，成功的“所有以色列家哀叹后勋爵” 。 Samuel summoned the people to Mizpeh, one of the loftiest hills in Central Palestine, where they fasted and prayed, and prepared themselves there, under his direction, for a great war against the Philistines, who now marched their whole force toward Mizpeh, in order to crush the Israelites once for all.黄秉槐召见的人mizpeh ，其中最高的山丘中环的巴勒斯坦，在那里他们禁食和祈祷，并编写了自己的存在，根据他的方向，一个伟大的抗日战争对非利士人，谁现在游行，他们的整个警队对mizpeh ，在秩序粉碎以色列人一旦所有。
At the intercession of Samuel God interposed in behalf of Israel.在干涉塞缪尔上帝的中间人在代表以色列。 Samuel himself was their leader, the only occasion in which he acted as a leader in war.黄秉槐自己是他们的领袖，唯一的一次他在其中担任领导在战争中。 The Philistines were utterly routed.该非利士人被完全改为。 They fled in terror before the army of Israel, and a great slaughter ensued.他们逃离恐怖活动之前，以色列的军队，伟大的屠宰随后。 This battle, fought probably about BC 1095, put an end to the forty years of Philistine oppression.这一仗，打了大概约公元前1095年，付诸表决，结束了四十年的市侩压迫。 In memory of this great deliverance, and in token of gratitude for the help vouchsafed, Samuel set up a great stone in the battlefield, and called it "Ebenezer," saying, "Hitherto hath the Lord helped us" (1 Sam. 7:1-12).在记忆体中这一伟大的解脱，并在象征性的感谢帮助vouchsafed ，黄秉槐成立一个伟大的石头，在战场上，和它称为“心光” ，他说： “迄今祂所主帮助我们” （ 1萨姆。 7 ： 1月12日） 。 This was the spot where, twenty years before, the Israelites had suffered a great defeat, when the ark of God was taken.这是地方，二十年前，以色列人遭受了很大的失败，当方舟是上帝所采取的。 This victory over the Philistines was followed by a long period of peace for Israel (1 Sam. 7:13, 14), during which Samuel exercised the functions of judge, going "from year to year in circuit" from his home in Ramah to Bethel, thence to Gilgal (not that in the Jordan valley, but that which lay to the west of Ebal and Gerizim), and returning by Mizpeh to Ramah.这一胜利，超过非利士其次是一个长期的和平时期，以色列（ 1萨姆。 7点13 ， 14 ） ，在此期间，黄秉槐行使的职能，法官，去“ ，每年在电路”从他家中，以ramah伯特利，再以gilgal （不说，在约旦谷地，但奠定了向西方的ebal和盖里济姆） ，并返还由mizpeh ，以ramah 。
He established regular services at Shiloh, where he built an altar; and at Ramah he gathered a company of young men around him and established a school of the prophets.他建立了定期服务，在示罗，他在那里建立了一个祭坛; ramah ，并在他收集的一间公司的青年男子身边，并建立一所学校的先知。 The schools of the prophets, thus originated, and afterwards established also at Gibeah, Bethel, Gilgal, and Jericho, exercised an important influence on the national character and history of the people in maintaining pure religion in the midst of growing corruption.学校的先知，从而源自，并成立之后又在gibeah ，伯特利， gilgal ，和杰里科，行使的一项重要的影响，对民族性格和历史，人民群众在维护纯洁的宗教之中日益腐败。 They continued to the end of the Jewish commonwealth.他们继续到去年底，犹太英联邦。 Many years now passed, during which Samuel exercised the functions of his judicial office, being the friend and counsellor of the people in all matters of private and public interest.多年来，现在通过，在此期间，黄秉槐行使的职能，他的司法办公室，作为朋友和辅导员的人的一切事项，私人和公共的利益。 He was a great statesman as well as a reformer, and all regarded him with veneration as the "seer," the prophet of the Lord.他是一位伟大的政治家以及作为一个改革者，并把所有与他的崇拜，作为“预言者”先知耶和华。
At the close of this period, when he was now an old man, the elders of Israel came to him at Ramah (1 Sam. 8:4, 5, 19-22); and feeling how great was the danger to which the nation was exposed from the misconduct of Samuel's sons, whom he had invested with judicial functions as his assistants, and had placed at Beersheba on the Philistine border, and also from a threatened invasion of the Ammonites, they demanded that a king should be set over them.在结束这一时期，当他现在一岁男子，长老以色列来，他在ramah （ 1萨姆。 8时04分， 5 ， 19-22 ） ;和感觉如何伟大的是危险，其中国家被揭露出来的不当行为，塞缪尔的儿子，他已投资与司法职能，作为他的助手，并已放置在贝尔谢巴对庸俗的边界，也从一个威胁入侵的菊石，他们要求国王应定为他们的。 This request was very displeasing to Samuel.这一要求是非常displeasing ，以塞缪尔。 He remonstrated with them, and warned them of the consequences of such a step.他remonstrated与他们，并警告他们的后果，这样的一个步骤。 At length, however, referring the matter to God, he acceded to their desires, and anointed Saul (qv) to be their king (11:15).在长度，但是，在谈到此事向上帝，他加入了他们的愿望，并选定娑罗双树（请参阅）成为他们的国王（ 11:15 ） 。 Before retiring from public life he convened an assembly of the people at Gilgal (ch. 12), and there solemnly addressed them with reference to his own relation to them as judge and prophet.退休之前，从公共生活中，他召开了一次大会，人民群众在gilgal （ ch. 12 ） ，并有庄严解决他们参考他自己的关系，向他们担任法官和先知。
The remainder of his life he spent in retirement at Ramah, only occasionally and in special circumstances appearing again in public (1 Sam. 13, 15) with communications from God to king Saul.其余的他的生命，他用在退休ramah ，只是偶尔和在特殊情况下，再次出现在公众（ 1萨姆。 13 ， 15 ）与通信来自上帝的国王娑罗双树。 While mourning over the many evils which now fell upon the nation, he is suddenly summoned (ch.16) to go to Bethlehem and anoint David, the son of Jesse, as king over Israel instead of Saul.而莫宁超过许多邪恶，现在下跌后，国家，他是突然召见（ ch.16 ）去伯利恒和anoint大卫的儿子杰西，作为国王对以色列不是娑罗双树。 After this little is known of him till the time of his death, which took place at Ramah when he was probably about eighty years of age.之后，这个所知甚少的他，直到时间，他的死因，其中发生在ramah时，他很可能是约八十年的年龄。 "And all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah" (25:1), not in the house itself, but in the court or garden of his house. “和所有以色列聚集在自己在一起，哀叹他，和他埋在他的房子在ramah ” （ 25:1 ） ，而不是在房子本身，而是在法庭上或花园，他的房子。 (Comp. 2 Kings 21:18; 2 Chr. 33:20; 1 Kings 2:34; John 19:41.) Samuel's devotion to God, and the special favour with which God regarded him, are referred to in Jer. （ comp. 2国王21时18分;二月人权委员会。 33:20 ; 1国王2时34分;约翰19时41分） ，黄秉槐的奉献给上帝，并特别赞成与上帝把他转介到在哲。 15:1 and Ps. 15时01分和PS 。 99:6. 99:6 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The LXX.该lxx 。 translators regarded the books of Samuel and of Kings as forming one continuous history, which they divided into four books, which they called "Books of the Kingdom."翻译把书籍和萨穆埃尔国王形成一个连续的历史，它们分为四本书，而他们所谓的“图书王国” 。 The Vulgate version followed this division, but styled them "Books of the Kings."该武加大版本，其次是这个师，但他们的风格“书籍的国王” 。 These books of Samuel they accordingly called the "First" and "Second" Books of Kings, and not, as in the modern Protestant versions, the "First" and "Second" Books of Samuel.这些书籍的塞缪尔，他们因此被称为“第一”和“第二”的书籍国王，而不是，因为在现代新教的版本， “第一”和“第二”的书籍塞缪尔。 The authors of the books of Samuel were probably Samuel, Gad, and Nathan.作者的书籍塞缪尔可能是萨穆埃尔，总装，及弥敦道。 Samuel penned the first twenty-four chapters of the first book.黄秉槐写的第一个24章的第一本书。 Gad, the companion of David (1 Sam. 22:5), continued the history thus commenced; and Nathan completed it, probably arranging the whole in the form in which we now have it (1 Chr. 29:29).总装，伴侣大卫（ 1萨姆。 22时05分） ，持续的历史，从而展开;及弥敦道的完成它，可能安排在整体的形式在这方面，我们现在有它（ 1人权委员会。 29:29 ） 。
The contents of the books.内容的书籍。
The first book comprises a period of about a hundred years, and nearly coincides with the life of Samuel.第一本书组成，为期约一百年，近，刚好与生活塞缪尔。 It contains (1) the history of Eli (1-4); (2) the history of Samuel (5-12); (3) the history of Saul, and of David in exile (13-31).它包含（ 1 ）历史上礼（ 1-4 ） ; （ 2 ）历史上，黄秉槐（ 5月12日） ; （ 3 ）的历史，娑罗双树，和大卫在流亡（ 13日至31日） 。
The second book, comprising a period of perhaps fifty years, contains a history of the reign of David (1) over Judah (1-4), and (2) over all Israel (5-24), mainly in its political aspects.第二本书，组成一个时期，也许五十年，包含一个历史时期的国宝（ 1 ）犹大（ 1-4 ） ，和（ 2 ）所有的以色列（ 5月24日） ，主要是在政治方面。 The last four chapters of Second Samuel may be regarded as a sort of appendix recording various events, but not chronologically.最后四章二黄秉槐可能被视为一种附录记录的各种活动，而不是顺序。
These books do not contain complete histories.这些书籍不包含完整的历史。 Frequent gaps are met with in the record, because their object is to present a history of the kingdom of God in its gradual development, and not of the events of the reigns of the successive rulers.频繁的差距会见了在记录中，因为他们的目的是，目前的历史，上帝的王国在其逐步发展，而不是事件的时期历任统治者。 It is noticeable that the section (2 Sam. 11:2-12: 29) containing an account of David's sin in the matter of Bathsheba is omitted in the corresponding passage in 1 Chr.值得注意的是，该科（ 2萨姆。 11:2-12 ： 29 ） ，其中载有一个帐户的大卫的单仲偕在这件事的拔示巴是遗漏了相应的通过在一人权委员会。 20. 20 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
(Also know as the FIRST AND SECOND BOOKS OF SAMUEL.) （也知道，作为第一和第二的帐簿，黄秉槐） 。
For the First and Second Books of Kings in the Authorized Version see KINGS, THIRD AND FOURTH BOOKS OF.为第一和第二的帐簿，国王在核定的版本，看看国王，第三次和第四次的帐簿。
In the Vulgate both titles are given (Liber Primus Samuelis, quem nos Primum Regum dicimus, etc.); in the Hebrew editions and the Protestant versions the second alone is recognized, the Third and Fourth Books of Kings being styled First and Second Books of Kings.在武加大双方的标题是由于（ liber普里默斯samuelis ，终止数primum regum dicimus等） ;在希伯来文版本和新教版本的第二单是公认的，第三次和第四次图书国王正在式的第一和第二的帐簿国王队。 To avoid confusion, the designation "First and Second Books of Samuel" is adopted by Catholic writers when referring to the Hebrew text, otherwise "First and Second Books of Kings" is commonly used.为了避免混淆，指定“的第一和第二的书籍塞缪尔” ，是通过天主教作家时，提到希伯来文的文字，否则“第一和第二的书籍国王”是常用的。 The testimony of Origen, St. Jerome, etc., confirmed by the Massoretic summary appended to the second book, as well as by the Hebrew manuscripts, shows that the two books originally formed but one, entitled "Samuel".的证词，俄，圣杰罗姆等，证实由massoretic摘要附加到第二本书，以及由希伯来文手稿，表明该两本书，原本形成的，但一，题为“塞缪尔” 。 This title was chosen not only because Samuel is the principal figure in the first part, but probably also because, by having been instrumental in the establishment of the kingdom and in the selection of Saul and David as kings, he may be said to have been a determining factor in the history of the whole period comprised by the book.这个称号被选为这不仅是因为黄秉槐是主要的数字，在第一部分，但也可能是因为，经过仪器在建立王国，以及在选择娑罗双树和大卫作为国王，他可说是已一个决定性因素，在历史上整个期间，包括按本子办事。 The division into two books was first introduced into the Septuagint, to conform to the shorter and more convenient size of scrolls in vogue among the Greeks.该司到两本书首次引入到septuagint ，以符合短和更方便的大小春联在时尚之间的希腊人。 The Book of Kings was divided at the same time, and the four books, being considered as a consecutive history of the Kingdoms of Israel and Juda, were named "Books of the Kingdoms" (Basileiôn biblía).这本书的国王分在同一时间内，四书，被视为一个连续的历史王国以色列和juda ，被命名为“图书王国” （ basileiôn biblía ） 。 St. Jerome retained the division into four books, which from the Septuagint had passed into the Itala, or old Latin translation, but changed the name "Books of the Kingdoms" (Libri Regnorum) into "Books of the Kings" (Libri Regum).圣杰罗姆保留分成四本书，这从septuagint已通过纳入名单，或旧拉丁语翻译，但名称改为“图书王国” （图书regnorum ）到“书籍的国王” （图书regum ） 。 The Hebrew text of the Books of Samuel and of the Books of Kings was first divided in Bomberg's edition of the rabbinical Bible (Venice, 1516-17), the individual books being distinguished as I B. of Samuel and II B. of Samuel, I B. of Kings and II B. of Kings.在希伯来文的书本和萨穆埃尔的书籍国王首次分在邦贝里出版的犹太教圣经（威尼斯， 1516年至1517年） ，个别书籍被尊敬的，正如我乙塞缪尔和第二乙的萨穆埃尔， i乙国王和第二乙国王。 This nomenclature was adopted in the subsequent editions of the Hebrew Bible and in the Protestant translations, and thus became current among non-Catholics.这个名称是通过在随后的版本的希伯来语圣经和基督教在翻译，从而成为目前非天主教徒。
CONTENTS AND ANALYSIS内容和分析
I-II Books of Kings comprise the history of Israel from the birth of Samuel to the close of David's public life, and cover a period of about a hundred years.第一项和第二项的帐簿，包括国王的历史，以色列从出生到黄秉槐，以结束大卫的公共生活，并涵盖，为期约1百年。 The first book contains the history of Samuel and of the reign of Saul; the second, the history of the reign of David, the death of Saul marking the division between the two books.第一本书包含的历史和萨穆埃尔的统治娑罗双树;第二，历史时期的国宝，死亡的娑罗双树标志着部之间的两本书。 The contents may be divided into five main sections: (1) I, i-vii, history of Samuel; (2) viii-xiv or, better, xv, history of Saul's government; (3) xvi-xxxi, Saul and David; (4) II, i-xx, history of the reign of David; (5) xxi-xxiv, appendix containing miscellaneous matter.内容可分为五个主要部分： （ 1 ）我，我七，历史上，黄秉槐; （ 2 ）第八至第十四或，更好，十五，历史娑罗双树的政府; （ 3 ）十六-三十一，娑罗双树和David ; （ 4 ）第二，我- XX条，历史时期的国宝; （ 5 ） 21 - 24条，附录载有杂项问题。 The division between (3) and (4) is sufficiently indicated by the death of Saul and by David's accession to power; the other sections are marked off by the summaries, vii, 15-17; xiv, 47-58; xx, 23-26; xv, however, which is an introduction to what follows, according to the subject-matter belongs to (2).之间的分工（ 3 ）及（ 4 ）是充分显示死亡的娑罗双树和大卫的加入权力;的其他科室，是明显的小康，由摘要，七， 15日至17日;第十四， 47-58段; XX条， 23条-26 ;十五，不过，这是一个介绍什么如下，根据该标的物属于（ 2 ） 。
(1) History of Samuel （ 1 ）历史上，黄秉槐
Samuel's birth and consecration to the Lord, I, i-ii, 11.塞缪尔的出生和consecration向耶和华，我，我-二， 11 。 Misdeeds of the sons of Heli and prediction of the downfall of his house, ii, 12-36.犯错的儿子，直升机和预测下台，他的房子，二， 12-36 。 Samuel's call to the prophetic office; his first vision, in which the impending punishment of the house of Heli is revealed to him, iii.塞缪尔的号召，向先知办公室，他第一次的视觉，在这即将处罚的众院直升机是向他透露，三。 The army of Israel is defeated by the Philistines, Ophni and Phinees are slain and the ark taken; death of Heli, iv.军队打败了以色列是由非利士人， ophni和phinees是被杀害和方舟采取的;死亡的直升机，四。 The ark among the Philistines; it is brought back to Bethsames and then taken to Cariathiarim, v- vii, 1.方舟之间的非利士人，这是带回bethsames ，然后采取cariathiarim ，五至七， 1 。 Samuel as judge; he is instrumental in bringing the people back to the Lord and in inflicting a crushing defeat on the Philistines, vii, 2-17.黄秉槐作为法官，他是在乐器，使人们回到主在造成惨败于非利士人，七， 2月17日。
(2) History of Saul's Government （ 2 ）历史的娑罗双树的政府
The people demand a king; Samuel reluctantly yields to their request, viii.人民群众的需求，一个国王;塞缪尔勉强屈服于他们的要求，第八章。 Saul, while seeking his father's asses, is privately annointed king by Samuel, ix-x, 16.娑罗双树，而寻求他父亲的资产，是私人选定国王由黄秉槐，第九至第十16 。 Samuel convokes the people at Maspha (Mizpah) to elect a king; the lot falls on Saul, but he is not acknowledged by all, x, 17-27.黄秉槐convokes人民群众在maspha （米斯帕） ，以选出一个国王;该地段属于对娑罗双树，但他不是大家公认的，第十， 17-27 。 Saul defeats the Ammonite king, Naas, and opposition to him ceases, xi.娑罗双树战胜菊石国王， naas ，和反对他停止，十一。 Samuel's farewell address to the people, xii.塞缪尔的告别地址向人民负责，第十二章。 War against the Philistines; Saul's disobedience for which Samuel announces his rejection, xiii.战争对非利士人;娑罗双树的抗命，而黄秉槐宣布，他拒绝，十三。 Jonathan's exploit at Machmas; he is condemned to death for an involuntary breach of his father's orders, but is pardoned at the people's prayer, xiv, 1-46.小俊的利用在machmas ;他是谴责死刑，自愿违反了他父亲的命令，赦免，但在人们的祈祷，十四， 1-46 。 Summary of Saul's wars; his family and chief commander, xiv, 47- 52.综述娑罗双树的战争;他的家人和行政指挥官，第十四届， 47 -5 2。 War against Amalec; second disobedience and final rejection of Saul, xv.战争对amalec ;第二抗命，最后拒绝娑罗双树，十五。
(3) Saul and David （ 3 ）娑罗双树和David
David at Court朱在法庭上
David, the youngest son of Isai (Jesse), is anointed king at Bethlehem by Samuel, xvi, 1-33.国宝，最小的儿子的小井（杰西） ，是选定国王在伯利恒由黄秉槐，十六， 1-33 。 He is called to court to play before Saul and is made his armour-bearer, xvi, 14-23.他是所谓的法庭发挥之前，娑罗双树，并取得了他的装甲部队的旗手，十六， 14-23 。 David and Goliath, xvii.大卫和歌利亚，十七。 Jonathan's friendship for David and Saul's jealousy; the latter, after attempting to pierce David with his lance, urges him on with treacherous intent to a daring feat against the Philistines by promising him his daughter Michol in marriage, xviii.小俊的友谊，为大卫和娑罗双树的嫉妒;后者，后企图皮尔斯大卫与他的枪，敦促他就与奸诈的意图大胆的壮举对非利士人承诺，他的女儿michol在婚姻中，十八。 Jonathan softens his father for a time, but, David having again distinguished himself in a war against the Philistines, the enmity is renewed, and Saul a second time attempts to kill him, xix, 1-10.乔纳森软化，他的父亲一时间，但朱经再次尊敬自己在战争中对非利士人，敌意，是续约，娑罗双树，并在第二次试图杀死他，十九， 1月10日。 Michol helps David to escape; he repairs to Samuel at Ramatha, but, seeing after Jonathan's fruitless effort at mediation that all hope of reconciliation is gone, he flees to Achis, King of Geth, stopping on the way at Nobe, where Achimelech gives him the loaves of proposition and the sword of Goliath. michol帮助大卫走火通道;他修理，黄秉槐在ramatha ，但看到后，小俊的徒劳努力，在调解都希望和解，是走了，他逃到阿希斯，国王geth ，停在路在nobe ，其中achimelech给他该面包的主张和剑歌利亚。 Being recognized at Geth he saves himself by feigning madness, xix, 11-xxi.被公认在geth他节省自己feigning疯狂，十九， 11 -二十一。
David as an Outlaw国宝，作为取缔
He takes refuge in the cave of Odollam (QR88-->Adullam), and becomes the leader of a band of outlaws; he places his parents under the protection of the King of Moab.他躲藏在洞穴的odollam （ qr88 -> “亚杜兰） ，并成为领导人，乐队的不法分子;他的地方他的父母的保护下，国王莫阿布。 Saul kills Achimelech and the priests of Nobe, xxii.娑罗双树杀死achimelech和祭司nobe ，二十二。 David delivers Ceila from the Philistines, but to avoid capture by Saul he retires to the desert of Ziph, where he is visited by Jonathan.大卫提供ceila从非利士人，但为了避免捕获娑罗双树他退休到沙漠的ziph ，他在那里是参观由乔纳森。 He is providentially delivered when surrounded by Saul's men, xxiii.他是providentially交付时，包围娑罗双树的男子，二十三。 He spares Saul's life in a cave of the desert of Engaddi, xxiv.他不遗余力地娑罗双树的生活在一个洞穴的沙漠engaddi ，二十四。 Death of Samuel.死亡的塞缪尔。 Episode of Nabal and Abigail; the latter becomes David's wife after her husband's death, xxv.集nabal和阿比盖尔;后者成为大卫的妻子后，她丈夫的死亡，二十五。 During a new pursuit, David enters Saul's camp at night and carries off his lance and cup, xxvi.在一个新的追求，朱进入娑罗双树的阵营在晚间进行了他的枪和杯，二十六。 He becomes a vassal of Achis, from whom he receives Siceleg (Ziklag); while pretending to raid the territory of Juda, he wars against the tribes of the south, xxvii.他将成为附庸阿希斯，从他收到siceleg （ ziklag ） ;而假装的RAID领土juda ，他对战争的部落，南，二十七。 New war with the Philistines; Saul's interview with the witch of Endor, xxviii.新的战争与非利士人;娑罗双树的访谈与巫婆的恩，二十八。 David accompanies the army of Achis, but his fidelity being doubted by the Philistine chiefs he is sent back.朱伴随着军队阿希斯，但他的保真度被质疑，由庸俗的酋长，他是送回。 On his return he finds that Siceleg has been sacked by the Amalecites during his absence, and Abigail carried off with other prisoners; he pursues the marauders and recovers the prisoners and the booty, xxix-xxx.他返回他认为， siceleg已被解职，由amalecites在他离港期间，和阿比盖尔进行过与其他囚犯;他奉行突击队和复苏，战俘和战利品，第29号-三十。 Battle of Gelboe; death of Saul and Jonathan, xxxi.战役gelboe ;死亡的娑罗双树和乔纳森，三十一。
(4) History of the Reign of David （ 4 ）历史时期的国宝
David at Hebron大卫在希伯伦
He hears of the death of Saul and Jonathan; his lament over them, II, i.他听到的死亡娑罗双树和Jonathan ;他慨叹他们的第一，二，一。 He is anointed King of Juda at Hebron, ii, 1-7.他是选定国王juda在希伯伦，二， 1-7 。 War between David and Isboseth, or Esbaal (Ishbaal), the son of Saul, who is recognized by the other tribes, ii, 8-32.之间的战争，大卫和isboseth ，或esbaal （ ishbaal ） ，娑罗双树的儿子，谁是公认的由其他部落的第一，二， 8-32 。 Abner, the commander of Isboseth's forces, having quarrelled with his master, submits to David and is treacherously slain by Joab, iii. abner ，指挥官isboseth的力量，有争吵与他的主人，向朱，是背信弃义的杀害，由乔阿布，三。 Isboseth is assassinated; David punishes the murderers and is acknowledged by all the tribes, iv-v, 5. isboseth是暗杀;国宝惩罚凶手，是大家公认的部落，四-五，五。
David at Jerusalem大卫在耶路撒冷
Jerusalem is taken from the Jebusites and becomes the capital, v, 6-16.耶路撒冷是采取从耶布斯人，成为首都，五，六月十六日。 War with the Philistines, v, 17-25.战争与非利士人，五， 17-25 。 The ark is solemnly carried from Cariathiarim to Sion, vi.方舟是郑重进行从cariathiarim ，以锡永，六。 David thinks of building a temple; his intention, though not accepted, is rewarded with the promise that his throne will last forever, vii.大卫认为，建立一个庙，他的意图，虽然不接受，是回报与承诺，他的宝座，将永远持续，第七章。 Summary of the various wars waged by David, and list of his officers, viii.总结了历次战争中发动的国宝，并列出他的人员，第八章。 His kindness to Miphiboseth, or Meribbaal, the son of Jonathan, ix.他的爱心，以miphiboseth ，或meribbaal ，儿子乔纳森，第九章。 War with Ammon and Syria, x.战争与亚扪人和叙利亚，十。
David's Family History大卫的家族病史
His adultery with Bethsabee, the wife of Urias, xi.他通奸与bethsabee ，妻子乌里亚斯，十一。 His repentance when the greatness of his crime is brought home to him by Nathan, xii, 1-23.他的悔改，当伟大他的犯罪是带回家给他的弥敦道，第十二章， 1月23日。 Birth of Solomon; David is present at the taking of Rabbath, xii, 24-31.所罗门的诞生;国宝，是目前在采取rabbath ，第十二章， 24-31 。 Amnon ravishes Thamar, the sister of Absalom; the latter has him assassinated and flies to Gessur; through the intervention of Joab he is recalled and reconciled with his father, xiii-xiv. amnon ravishes thamar ，妹妹押沙龙;后者对他暗杀，飞往gessur ;通过干预乔阿布他是回顾和调和与他的父亲，十三，十四。 Rebellion of Absalom; David flies from Jerusalem; Siba, Miphiboseth's servant, brings him provisions and accuses his master of disloyalty; Semei curses David; Absalom goes in to his father's concubines, xv-xvi.叛乱押沙龙;国宝苍蝇从耶路撒冷;待职工作人员， miphiboseth的仆人，他带来的规定，并指责他的主人的不忠; semei诅咒国宝;押沙龙云在他父亲的妾，十五-十六。 Achitophel counsels immediate pursuit, but Absalom follows the advice of Chusai, David's adherent, to delay, and thus gives the fugitive king time to cross the Jordan, xvii. achitophel律师立即追求，但押沙龙如下意见chusai ，大卫的粘附，拖延，从而使该逃犯国王的时间跨越约旦，十七。 Battle of Mahanaim; Absalom is defeated and slain by Joab against the king's order, xviii.战役玛哈念;押沙龙是打败和被杀害，由乔阿布对国王的命令，十八。 David's intense grief, from which he is aroused by Joab's remonstrance.大卫的激烈的悲伤，从他所引起的乔阿布的remonstrance 。 At the passage of the Jordan he pardons Semei, receives Miphiboseth back into his good graces, and invites to court Berzellai, who had supplied provisions to the army, xix, 1-39.在通过了约旦，他赦免semei ，收到miphiboseth回到他的青睐，并请法院berzellai ，谁提供的条文，以军队，十九， 1-39条。 Jealousies between Israel and Juda lead to the revolt of Seba; Amasa is commissioned to raise a levy, but, as the troops are collected too slowly, Joab and Abisai are sent with the bodyguard in pursuit of the rebels; Joab treacherously slays Amasa.妒忌之间的以色列和juda导致反抗的施巴;阿马萨是委托提出的征费，但作为部队收集太慢，乔阿布和阿比萨伊发送带有保镖在追求的叛乱分子;乔阿布背信弃义的slays阿马萨。 Summary of officers, xix, 40-xx.综述人员，十九， 40 -第XX 。
(5) Appendix （ 5 ）附录
The two sons of Respha, Saul's concubine, and the five sons of Merob, Saul's daughter, are put to death by the Gabaonites, xxi, 1-14.两个儿子的respha ，娑罗双树的妾，和五儿子merob ，娑罗双树的女儿，提出了死刑由gabaonites ，二十一， 1月14日。 Various exploits against the Philistines, xxi, 15-22.各种利用对非利士人，二十一世纪， 15-22 。 David's psalm of thanksgiving (Ps. xvii), xxii.大卫的诗篇感恩（诗篇十七） ，二十二。 His "last words", xxiii, 1-7.他的“遗言” ，二十三， 1-7 。 Enumeration of David's valiant men, xxiii, 8-39.枚举大卫的英勇的男子，二十三， 8-39 。 The numbering of the people and the pestilence following it, xxiv.编号人民群众和瘟疫以下，二十四。
UNITY AND OBJECT团结和对象
I-II Books of Kings never formed one work with III-IV, as was believed by the older commentators and is still maintained by some modern writers, although the consecutive numbering of the books in the Septuagint and the account of David's last days and death at the beginning of III Kings seem to lend colour to such a supposition.第一项和第二项的帐簿，国王从来没有形成一个工作与三，四，相信是由老年人和评论家仍然维持一些现代作家，虽然连续编号的书籍，在septuagint和帐户大卫最后的日子，和死亡在年初三，国王似乎借给色彩，这样的假设。 The difference of plan and method pursued in the two pairs of books shows that they originally formed two distinct works.的差异，计划和方法，追求，在2对书籍，显示他们最初形成两个截然不同的工程。 The author of III-IV gives a more or less brief sketch of each reign, and then refers his readers for further information to the source whence he has drawn his data; while the author of I-II furnishes such full and minute details, even when they are of little importance, that his work looks more like a series of biographies than a history, and, with the exception of II, i, 18, where he refers to the "Book of the Just", he never mentions his sources.作者三-四，提供了更多或更少简短的示意图，每个统治，然后是指他的读者作进一步的资料来源， whence ，他引起了他的数据，而作者的第一项和第二项，提供这种充分和分钟的细节，即使当他们没有多大的重要性，他的工作看起来更象了一系列的人物传记，比1的历史，和，除二，我18 ，他在那里是指以“一书的正义” ，他从来没有提到他的消息来源。 Moreover, the writer of III-IV supplies abundant chronological data.此外，作家的三-四，供应丰富，顺序的数据。 Besides giving the length of each reign, he usually notes the age of the king at his accession and, after the division, the year of the reign of the contemporary ruler of the other kingdom; he also frequently dates particular events.除了长度，每个时期，他通常会注意到的年龄，国王在他的加入，经过表决，今年的统治当代统治者，其他英国，他也经常日期，特定的事件。 In the first two books, on the contrary, chronological data are so scant that it is impossible to determine the length of the period covered by them.在首两本书，相反，时间顺序的数据是如此微弱，这是不可能确定的长度所涵盖的时期。 The position taken by the author of III-IV, with regard to the facts he relates, is also quite different from that of the author of the other two.所采取的立场，作者三，四，就以他涉及的事实，亦是颇为不同，即作者的其他两项。 The former praises or blames the acts of the various rulers, especially with respect to forbidding or allowing sacrifices outside the sanctuary, while the latter rarely expresses a judgment and repeatedly records sacrifices contrary to the prescriptions of the Pentateuch without a word of censure or comment.前称赞或指责的行为，各项执政者，尤其是与尊重，以禁止或允许的牺牲以外的庇护，而后者则很少表示判断，并多次记录的牺牲，相反，处方的pentateuch没有一个字的谴责或评论。 Lastly, there is a marked difference in style between the two sets of books; the last two show decided Aramaic influence, whereas the first two belong to the best period of Hebrew literature.最后，是有显着差异，在风格之间的两套书籍;过去两年显示，决定阿拉姆语的影响，而头两个属于最好时期希伯莱文学。 At the most, it might be said that the first two chapters of the third book originally were part of the Book of Samuel, and were later detached by the author of the Book of Kings to serve as an introduction to the history of Solomon; but even this is doubtful.在最，它可能会说，前两章的第三本书原先的一部分，这本书的萨穆埃尔，和后来被抽离，由本书的作者国王充当介绍了历史上所罗门;但即使这是令人怀疑的。 These chapters are not required by the object which the author of the Book of Samuel had in view, and the work is a complete whole without them.这些章节是不需要的对象，这本书的作者塞缪尔曾在认为，和工作是一个完整的整体，没有他们。 Besides, the summary, II, xx, 23-26, sufficiently marks the conclusion of the history of David.此外，简易程序，二， XX条， 23日至26日，充分标志着历史的结论大卫。 In any case these two chapters are so closely connected with the following that they must have belonged to the Book of Kings from its very beginning.在任何情况下，这些有两章是如此紧密相连，与以下，他们必须有属于这本书的国王从一开始就。
The general subject of I-II Kings is the foundation and development of the Kingdom of Israel, the history of Samuel being merely a preliminary section intended to explain the circumstances which brought about the establishment of the royal form of government.一般的主题第一项和第二项是国王的基础和发展的英国，以色列，历史，黄秉槐正在只是一个初步节打算解释在何种情况下所带来的成立皇家形式的政府。 On closer examination of the contents, however, it is seen that the author is guided by a leading idea in the choice of his matter, and that his main object is not to give a history of the first two kings of Israel, but to relate the providential foundation of a permanent royal dynasty in the family of David.对密切考试的内容，不过，这是可见，作者是遵循领先的理念，在选择他的事，和他的主要目的是不要让历史的头两个国王，以色列，但涉及该基金会providential一个永久的皇家王朝在家庭中的国宝。 This strikingly appears in the account of Saul's reign, which may be summarized in the words: elected, found wanting, and rejected in favour of David.这突出地出现在该帐户的娑罗双树的统治地位，这可能是在总结的话：当选后，发现要，并拒绝在赞成大卫。 The detailed history of the struggle between David and Saul and his house is plainly intended to show how David, the chosen of the Lord, was providentially preserved amid many imminent dangers and how he ultimately triumphed, while Saul perished with his house.详细的历史之间的斗争大卫和娑罗双树，他的房子，显然是为了表明如何国宝，选择的主，被providentially保存中的许多迫在眉睫的危险，以及他如何，最终的胜利，而娑罗双树灭亡与他的房子。 The early events of David's rule over united Israel are told in few words, even such an important fact as the capture of Jerusalem being little insisted on, but his zeal for God's worship and its reward in the solemn promise that his throne would last forever (II, vii, 11-16) are related in full detail.早期的事件，大卫的统治，美国是以色列说，在几句话，即使是这样一个重要的事实，作为捕获耶路撒冷是很少坚持，但他一心为上帝的崇拜和其奖励，在庄严的承诺，他的宝座，将永远持续（第二，七， 11月16日）是在相关的详细情况。 The remaining chapters tell how, in pursuance of this promise, God helps him to extend and consolidate his kingdom, and does not abandon him even after his great crime, though he punishes him in his tenderest feelings.其余各章真假如何，在根据这项承诺，上帝帮助他扩大和巩固他的王国，并没有放弃他，甚至后，他的伟大的犯罪，虽然他惩罚他，在他的tenderest的感受。 The conclusion shows him in peaceful possession of the throne after two dangerous rebellions.结论表明，他在和平藏的宝座后，两个危险的反叛。 The whole story is thus built around a central idea and reaches its climax in the Messianic promise, II, vii, 11 sqq.整个故事，因此，围绕中央的想法，并达到了高潮，在救世主的承诺，二，七，十一sqq 。 Besides this main object a secondary one may be observed, which is to convey to king and people the lesson that to obtain God's protection they must observe His commands.除了这个主要目的，一中一可以看到，这是转达国王和人民的教训，以获得上帝的保护，他们必须遵守他的命令。
AUTHOR AND DATE作者和日期
The Talmud attributes to Samuel the whole work bearing his name; this strange opinion was later adopted by St. Gregory the Great, who naïvely persuaded himself that Samuel wrote the events which occurred after his death by prophetic revelation.犹太法典的属性，黄秉槐整个工作事关他的名字;这个奇怪的意见，后来通过的圣格里高利大，谁naïvely说服自己，黄秉槐写道发生的事件在他死后由先知的启示。 Rabbinical tradition and most of the older Christian writers ascribe to this prophet the part referring to his time (I, i-xxiv), the rest to the Prophets Gad and Nathan.犹太教的传统，而大部分的老年人基督教作家归于这先知的部分所指的是他的时间（我，我- 24 ） ，其余的先知总装及弥敦道。 This view is evidently based on I Par., xxix, 29, "Now the acts of king David first and last are written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer."这种观点显然是基于I杆，第29届， 29 ， “现在的行为大卫王第一个和最后一个是写的这本书的塞缪尔的季节能效比，并在这本书中的弥敦道先知，并在这本书中的总装了预言者“ 。 But the wording of the text indicates that there is question of three distinct works.但措辞的案文表示，有问题的三个不同的工程。 Besides, the unity of plan and the close connection between the different parts exclude composite authorship; we must at least admit a redactor who combined the three narratives.此外，统一计划和之间的密切联系的不同部分排除复合的作者，我们必须承认，至少有一redactor谁相结合，三叙述。 This redactor, according to Hummelauer, is the prophet Nathan; the work, however, can hardly be placed so early.这redactor ，根据胡梅劳尔，是先知弥敦道;的工作，但是，难以放在这么早。 Others attribute it to Isaias, Jeremias, Ezechias, or Esdras.其他属性，它以伊萨亚斯， jeremias ，埃泽希亚什，或埃斯德拉斯。 None of these opinions rests on any solid ground, and we can only say that the author is unknown.所有这些意见，在于对任何坚实的地面，我们只可以说，作者是未知之数。 The same diversity of opinion exists as to the date of composition.同时，各种不同的意见存在，以日期组成。 Hummelauer assigns it to the last days of David.胡梅劳尔指派它的最后几天大卫。 Vigouroux, Cornely, Lesêtre, and Thenius place it under Roboam; Kaulen, under Abiam the son of Roboam; Haevernick, not long after David, Ewald, some thirty years after Solomon; Clair, between the death of David and the destruction of the Kingdom of Juda. vigouroux ， cornely ， lesêtre ， thenius的地方，它根据roboam ;考伦，下abiam的儿子roboam ;黑弗尼克，没多久后，大卫，埃瓦尔德，有些三十年后，索罗门;克莱尔之间，死亡的国宝，并销毁了王国对juda 。 According to recent critics it belongs to the seventh century, but received retouches as late as the fifth or even the fourth century.根据最近的批评它属于七世纪，但没有收到retouches迟至第五或什至四世纪。 No sufficient data are at hand to fix a precise date.没有足够的数据是在手订定确切日期。 We can, however, assign cedrtain limits of time within which the work must have been composed.不过，我们可以指派cedrtain限制的时间内的工作，必须已组成。 The explanation concerning the dress of the king's daughters in David's time (II, xiii, 18) supposes that a considerable period had elapsed in the interval, and points to a date later than Solomon, during whose reign a change in the style of dress was most likely introduced by his foreign wives.解释有关的服饰国王的女儿在大卫的时间（二，十三，十八）假设认为，在相当长的时间已经过去了，在区间，并点的日期不迟于所罗门，在其统治的改变，风格的服装是最有可能推出他的外国妻子。 How much later is indicated by the remark: "For which reason Siceleg belongeth to the kings of Juda unto this day."有多少是后来所指出的这句话： “由于这个原因siceleg belongeth向国王juda所不欲，这一天” 。 (I, xxvii, 6). （我，二十七， 6 ） 。 The expression kings of Juda implies that at the time of writing the Kingdom of Israel had been divided, and that at least two or three kings had reigned over Juda alone.表达国王juda意味着，在当时的写作，英国，以色列已分，并且至少有两个或三个国王的统治juda单。 The earliest date cannot, therefore, be placed berfore the reign of Abiam.最早的日期不能，因此，放在berfore统治abiam 。 The latest date, on the other hand, must be assigned to a time prior to Josias's reform (621 BC).最新的日期，另一方面，必须分配到一个时间之前， josias的改革（ 621 BC ）的。 As has been remarked, the author repeatedly records without censure or comment violations of the Pentateuchal law regarding sacrifices.正如已经说过，作者多次的纪录，没有谴责或评论违反了国际法关于pentateuchal牺牲。 Now it is not likely that he would have acted thus if he had written after these practices had been abolished and their unlawfulness impressed on the people, since at this time his readers would have taken scandal at the violation of the Law by such a person as Samuel, and at the toleration of unlawful rites by a king like David.现在是不太可能，他将采取行动，因此，如果他已致函后，这些做法已被取消和他们的不法留下深刻的印象对人民的，因为在这个时候他的读者会采取丑闻，在违反法律，由这样一个人作为黄秉槐，并在容忍非法的仪式，由国王一样，大卫。 The force of this reason will be seen if we consider how the author of II-IV Kings, who wrote after Josias's reform, censures every departure from the Law in this respect or, as in 1 Kings 3:2, explains it.的力量，这个原因可以看出，如果我们考虑如何作者二至四的国王，谁写后josias的改革，指责每偏离了法律在这方面，或者像在1国王3:2 ，说明了它。 The purity of language speaks for an early rather than a late date within the above limits.纯度的语言说话，为尽早而非晚的日期符合上述的限制。 The appendix, however, may possibly be due to a somewhat later hand.附录，不过，可能由于有点迟手。 Moreover, additions by a subsequent inspired revisor may be admitted without difficulty.此外，增订条文，由随后的灵感revisor ，均可予以接纳，而不会有任何困难。
SOURCES来源
It is now universally recognized that the author of I-II Kings made use of written documents in composing his work.现在是公认的，就是作者的第一项和第二项国王取得使用的书面文件，在撰写他的工作。 One such document, "The Book of the Just", is mentioned in connection with David's lament over Saul and Jonathan (II, i, 18).这样一个文件， “周易正义” ，是提到他涉嫌与大卫的慨叹超过娑罗双树和Jonathan （二，我18 ） 。 The canticle of Anna (I, ii, 1-10), David's hymn of thanksgiving (II, 22:2-51; cf. Psalm 17), and his "last words" were very probably also drawn from a written source.该canticle安娜（一，二， 1月10日） ，大卫的赞美诗的感恩节（二， 22:2-51 ;比照诗篇17 ） ，和他的“最后一句话， ”人很可能还提请从书面资料来源。 But besides these minor sources, the writer must have had at hand, at least for the history of David, a document containing much of the historical matter which he narrates.但除了这些轻微的来源，作者必须已在手，至少在历史的国宝，一份文件，载有很多的历史问题，他叙述了。 This we infer from the passages common to I-II Kings and the First Book of Paralipomenon (Chronicles), which are shown in the following list:–这是我们推断，从通道的共同第一项和第二项国王和第一本书的paralipomenon （方志） ，这是表现在以下列表： -
I K., xxxi II K., iii, 2-5 v, 1-10 v, 11-25 vi, 1-11 vi, 12-23 i k. ，三十一k.二，三， 2月5日五， 1月10日五，六， 11月25日， 1月11日六， 12月23日
viiI Par., x, 1-12 iii, 1-4 xi, 1-9 xiv, 1-16 xiii, 1-14 xv, 25-29 xvi, 1-3, 43 xviiI K., viii x,1-xi, 1 xii, 26-31 xxi, 18-22 xxiii, 8-39 xxiv八杆， X的1月12日三， 1-4席， 1月9日十四，十三， 1月16日， 1月14日第十五，十六， 25日至29日， 1月3日， 43第十八k. ，八X的1 -第十一，十二，一， 26-31二十一世纪， 18日至22日二十三，二十四8-39
I Par., xviii xix, 1-xx. i杆，十八，十九， 1至XX 。 1 xx, 1-3 xx, 4-8 xi, 10-46 xxi 1 XX条，第XX 1月3日， 4月8日十一，二十一世纪10-46
Although these passages often agree word for word, the differences are such that the author of Paralipomenon, the later writer, cannot be said to have copied from I-II Kings, and we must conclude that both authors made use of the same document.虽然这些通道往往同意逐字逐句，分歧是这样的作者paralipomenon ，后来的作家，不能说有抄袭一至二国王，我们必须得出结论，两位作者利用了同样的文件。 This seems to have been an official record of important public events and of matters pertaining to the administration, such as was probably kept by the court "recorder" (2 Samuel 8:16; 20:24), and is very likely the same as the "Chronicles of King David" (1 Chronicles 27:24).这似乎已成为正式纪录的重要公众活动及有关的事项，政府当局，例如可能是所保存的法庭“记录” （ 2塞缪尔8时16分; 20时24分） ，并很可能相同“方志的大卫王” （ 1方志27:24 ） 。 To this document we may add three others mentioned in I Par.本文件，我们可以添加其他三人提到在I相提并论。 (xxix, 29) as sources of information for the history of David, namely, the "Book of Samuel", the "Book of Gad", and the "Book of Nathan". （第29届， 29 ）作为信息来源的历史国宝，即“一书，黄秉槐” ， “书总装” ， “图书弥敦道” 。 These were works of the three Prophets, as we gather from II Par., ix, 29; xii, 15; xx, 34, etc.; and our author would hardly neglect writings recommended by such names.这些工程的三个先知，我们聚集在从第二杆，九， 29日;第十二，十五; XX条， 34条等;和我们的作者将难以忽视的著作的建议，这样的名称。 Samuel very probably furnished the matter for his own history and for part of Saul's; Gad, David's companion in exile, the details of that part of David's life, as well as of his early days as king; and Nathan, information concerning the latter part, or even the whole, of his reign.黄秉槐，很可能提供了的事，他自己的历史和部分娑罗双树的;总装，大卫的同伴在流亡，细节的部分，大卫的生活，以及他早年作为国王;弥敦道，信息关于后者的一部分，或什至整个，他的统治。 Thus between them they would have fairly covered the period treated of, if, indeed, their narratives did not partially overlap.因此，它们之间的他们将有相当涵盖的期间的待遇，事实上，如果他们的叙述并没有部分重叠。 Besides these four documents other sources may occasionally have been used.除了这四个文件的其他来源可能偶尔会得到采用。 A comparison of the passages of I-II Kings and I Par.比较通道的第一项和第二项国王和我相提并论。 given in the list above shows further that both writers frequently transferred their source to their own pages with but few changes; for, since one did not copy from the other, the agreement between them cannot be explained except on the supposition that they more or less reproduce the same document.由于在上述清单进一步表明，这两个作家经常转移其来源，以自己的网页上，但是数的变化;为，因为一不复制，从另一方面，双方之间的协议不能解释，除假设他们更多或更少重现同一文件。 We have therefore reason to believe that our author followed the same course in other cases, but to what extent we have no means of determining.因此，我们有理由相信，我们的作者遵循同样的，当然在其他情况下，但到什么程度，我们没有办法确定。
THE CRITICAL THEORY批判理论
According to recent critics, I-II Kings is nothing but a compilation of different narratives so unskillfully combined that they may be separated with comparative ease.根据最近的批评，我第二国王只不过是汇编了不同的叙述，使unskillfully结合起来，他们可能会分开比较安心。 In spite of this comparative ease in distinguishing the different elements, the critics are not agreed as to the number of sources, nor as to the particular souce to which certain passages are to be ascribed.尽管有此比较容易在区分不同的要素，批评是不同意，以数目的来源，也不至于把源，特别是其中某些段落是得益于。 At present the Wellhausen-Budde theory is accepted, at least in its main outlines, by nearly the whole critical school.目前，浩-布德理论是接受，至少在其主要的轮廓，几乎整个学校的关键。 According to this theory, II, ix-xx, forms one document, which is practically contemporary with the events described; the rest (excluding the appendix) is chiefly made up of two writings, an older one, J, of the ninth century, and a later one, E, of the end of the eighth or the beginning of the seventh century.根据这一理论，第二，第九至第XX号文件的形式之一，这几乎是当代与描述的事件;其余的（不包括附录） ，主要是弥补了两个著作，一个老年人一， J以来，该第九世纪，和稍后一，电子商务，年底第八届或年初七世纪。 They are designated J and E, because they are either due to the authors of the Jahwist and Elohist documents of the Hexateuch, or to writers belonging to the same schools.他们是指定的J和英，法，因为它们要么是由于作者的jahwist和elohist文件的hexateuch ，或到作家属于同一所学校。 Both J and E underwent modifications by a revisor, J² and E² respectively, and after being welded together by a redactor, RJE, were edited by a writer of the Deuteronomic school, RD.双方j和电子商务经历了修改，由revisor ， j ²和E ² ，分别和后焊接在一起，由redactor ， rje ，编辑，由作家的deuteronomic学校，路。 After this redaction some further additions were made, among them the appendix.之后，这节录的部分再增加发了言，其中附录。 The different elements are thus divided by Budde:–不同要素，因此，除以布德： -
J.–I, ix, 1-x, 7, 9-16; xi, 1-11, 15; xiii, 1-7a, 15b-18; xiv, 1-46, 52; xvi, 14-23; xviii, 5-6, 11, 20-30; xx, 1-10, 18-39, 42b; xxii, 1-4, 6-18, 20-23; xxiii, 1-14a; xxvi; xxvii; xxix-xxxi. j.我，第九章， 1 - X的， 7 ， 9月16日;席， 1月11日， 15日;第十三， 1 - 7 A条， 15 B - 18岁;第十四， 1-46 ， 52 ;十六， 14日至23日;十八， 5月6日， 11 ， 20-30 ; XX条， 1-10 ， 18-39 ， 42b ;二十二， 1月4日， 6月18日， 20日至23日;二十三， 1 - 14 A条;二十六;二十七;第29号-第三十一。 II, i, 1-4, 11-12, 17-27; ii, 1-9, 10b, 12-32; iii; iv; v, 1-3, 6-10, 17-25; vi; ix-xi; xii, 1-9, 13-30, xiii-xx, 22.二，我1月4日， 11-12 ， 17-27 ;二， 1月9日， 10 B条， 12-32 ;三;四，五， 1月3日， 6月10日， 17日至25日;第六;第九席;第十二， 1月9日， 13-30 ，第十三至XX ， 22 。 J².–I, x, 8; xiii, 7b- 15a, 19-22. j ² .- ，我X的8条;第十三7B条- 15A条， 19日至22日。
E.–I, iv, 1b-vii, 1; xv, 2-34; xvii, 1-11, 14-58; xviii, 1-4, 13-29; xix, 1, 4-6, 8-17; xxi, 1- 9; xxi, 19; xxii, 19-xxiv, 19; xxv; xxviii. e.我，四， 1 B款七，一;十五， 2-34 ;十七， 1月11日， 14-58 ;十八， 1月4日， 13-29 ;十九， 1 ， 4月6日， 8月17日;二十一世纪， 1 -9 ;二十一世纪， 1 9日;二十二， 1 9- 2 4条，第1 9条;二十五;二十八。 II, i, 6-10, 13-16; vii.第二，我6月10日， 13日至16日;七。 E².–I, i, 1-28; ii, 11- 22a, 23-26; iii, 1-iv, 1a; vii, 2-viii, 22; x, 17-24; xii. e ² .-我，我， 1月28日;二， 11 -2 2A条， 2 3日至2 6日;三，一-四，第1 A ;第七， 2 -第八， 2 2日; X的1 7-24;十二。
RJE.–I, x, 25-27; xi, 12-14; xv, 1; xviii, 21b; xix, 2-3, 7; xx, 11-17, 40-42a; xxii, 10b; xxiii, 14b-18; xxiv, 16, 20-22a. rje.我，第十， 25日至27日;席， 12月14日;十五，一;十八，第二十一期乙;十九，二月三日，七日; XX条， 11月17日， 40 - 42 A ;二十二， 10 B条;二十三， 14b -18 ; 24 ， 16 ， 20 - 22A条。 II, i, 5.第二，我， 5 。 RD.–1, iv, 18 (last clause); vii, 2; xiii, 1; xiv, 47-51; xxviii, 3. rd. -一，四， 18 （去年第） ;七，二;第十三， 1 ;第十四， 47-51 ;二十八， 3 。 II, ii, 10a, 11; v, 4-5; viii; xii, 10-12.二，二， 10 A条，第11条;五， 4月5日;第八;十二， 10月12日。
Additions of a later editor.–I, iv, 15, 22; vi, 11b, 15, 17-29; xi, 8b; xv, 4; xxiv, 14; xxx, 5.增订稍后editor.我，四， 15日， 22日;六， 11 B款， 15 ， 17-29 ;席， 8 B条;十五，四;二十四， 14 ;第XXX号5 。 II, iii, 30; v, 6b, 7b, 8b; xv, 24; xx, 25- 26.第二，三， 30 ;五， 6B型， 7B条， 8 B条;十五， 24日; XX条， 25 -2 6。
Latest additions.–I, ii, 1-10, 22b; xvi, 1-13; xvii, 12-13; xix, 18-24; xx, 10-15; xxii, 5.最新additions. -第I ， II ， 1月10日， 22 B条;十六， 1月13日;十七， 12月13日;十九， 18日至24日; XX条， 10月15日;二十二， 5 。 II, xiv, 26; xxi-xxiv.二，第十四届， 26人;二十一-二十四。
This minute division, by which even short clauses are to a nicety apportioned to their proper sources, is based on the following grounds.这分钟记名表决，其中，甚至短期内的条文是一个准确分配给他们适当的来源，是基于以下理由。 (1) There are duplicate narratives giving a different or even a contradictory presentation of the same event. （ 1 ）有重复叙述给予不同的，甚至是矛盾的陈述同一事件。 There are two accounts of Saul's election (I, viii, 1-xi), of his rejection (xiii, 1-14 and xv), of his death (I, xxxi, 1 sqq., and II, i, 4 sqq.), of his attempt to pierce David (I, xxiii, 10-11, and xix, 9-10d).有两个帐户的娑罗双树的选举（一，第八条， 1 - 11 ） ，他拒绝（十三， 1月14日和XV ）号决议，他的死因（我，三十一， 1 sqq ，第一和第二，我， 4 sqq 。 ） ，他企图皮尔斯国宝（我，二十三， 10月11日，和第19条， 9 - 10天） 。 There are also two accounts of David's introduction to Saul (I, xvi, 14 sqq. and xvii, 55-58), of his flight from court (xix, 10 sqq., and xxi, 10), of his taking refuge with Achis (xxi, 10 sqq., and xxvii, 1 sqq.), of his sparing Saul's life (xxiv, and xxvi).也有两个帐户的大卫的介绍娑罗双树（一，十六， 14 sqq 。和XVII ， 55-58 ） ，他的飞行从法院（十九， 10 sqq ，和二十一世纪， 10 ） ，他的避难与阿希斯（ 21 ， 10 sqq ，和二十七， 1 sqq ） ，他不遗余力娑罗双树的生命（ 24 ， XXVI ）号决议。 Lastly, there are two accounts of the origin of the proverb: "Is Saul too among the prophets?"最后，有两个帐目的起源谚语： “是太娑罗双树间的先知” ？ (x, 12; xix, 24). （十， 12岁;十九， 24 ） 。 Some of these double narratives are not only different, but contradictory.一些这种双重的叙述不仅是不同，但矛盾的。 In one account of Saul's election the people demand a king, because they are dissatisfied with the sons of Samuel; the prophet manifests great displeasure and tries to turn them from their purpose; he yields, however, and Saul is chosen by lot.在一个帐户的娑罗双树的选举中人民的需求，一个国王，因为他们是不满意的儿子塞缪尔;先知，体现了伟大的不满，并试图把他们从自己的目的，他的收益，然而，娑罗双树是通过抽签决定。 In the other, Samuel shows no aversion to the kingdom; he privately anoints Saul at God's command that he may deliver Israel from the Philistines; Saul is proclaimed king only after, and in reward of his victory over the Ammonite king, Naas.在另一方面，黄秉槐表明，没有任何的反感王国;他私下意味着娑罗双树在上帝的命令，他可能会提供以色列从非利士人;娑罗双树是国王宣布后，才，并在奖励他的胜利比菊石国王， naas 。 According to one version of Saul's death, he killed himself by falling on his sword; according to the other, he was slain at his own request by an Amalecite.根据一个版本的娑罗双树的死，他杀害自己属于他的剑;据另一方面，他是被杀害在自己的要求，一amalecite 。 Again, in xvi, David, then arrived at full manhood and experienced in warfare, is called to court to play before Saul and is made his armour-bearer, and yet in the very next chapter he appears as a shepherd lad unused to arms and unknown both to Saul and to Abner.再次，在十六，国宝，然后抵达充分青壮年和有经验的在战争中，是所谓的法庭发挥之前，娑罗双树，并取得了他的装甲部队的旗手，但在非常下一章他看来，作为一个牧羊人，法援署未使用的武器和未知既要娑罗双树，并abner 。 Moreover, there are statements at variance with one another.此外，还有报表的差异1 。 In I, vii, 33, it is stated that "the Philistines . . . did not come any more into the borders of Israel . . . all the days of Samuel"; while in ix, 16, Saul is elected king to deliver Israel from them, and in xiii a Philistine invasion is described.在我七， 33岁，这是说： “非利士人。 。 。没有任何更多的进入以色列的边界。 。 。的所有天的塞缪尔” ;而在第九， 16 ，娑罗双树是当选国王提供以色列从他们，并在第十三一市侩入侵所描述的。 In I, vii, 15, Samuel is said to have judged Israel all the days of his life, though in his old age he delegated his powers to his sons (viii, 1), and after the election of Saul solemnly laid down his office (xii).在我七， 15 ，塞缪尔说，是有判断以色列所有的日子，他的生活，虽然在他的晚年，他授予他的权力，他的儿子（八， 1 ） ，并在选举后的娑罗双树郑重放下办公室（十二） 。 Finally, in I, xv, 35, Samuel is said never to have seen Saul again, and yet in xix, 24, Saul appears before him.最后，在我十五， 35 ，塞缪尔是说，从未有见过娑罗双树再次，但在十九， 24 ，娑罗双树出现在他面前。 All this shows that two narratives, often differing in their presentation of the facts, have been combined, the differences in some cases being left unharmonized.这一切表明，两个叙述，往往是不同的在其陈述的事实，已合并，分歧在某些情况下，被左unharmonized 。 (2) Certain passages present religious conceptions belonging to a later age, and must therefore be ascribed to a later writer, who viewed the events of past times in the light of the religious ideas of his own. （ 2 ）某些段落，目前的宗教观念，属于一个后来年龄，因此，必须归因于稍后的作家，谁看的事件，过去的时代，根据宗教的想法，他自己的。 A difference of literary style can also be detected in the different parts of the work.不同的文学风格也可以发现在不同部分的工作。 If all this were true, the theory of the critics would have to be admitted.如果这一切属实，则理论的批评者，都必须承认。 In that case much of I-II Kings would have but little historical value.在这种情况下许多第一项和第二项国王会，但很少有历史价值的。 The argument from the religious conceptions assumes the truth of Wellhausen's theory on the evolution of the religion of Israel; while that from literary style is reduced to a list of words and expressions most of which must have been part of the current speech, and for this reason could not have been the exclusive property of any writer.论据，从宗教观念，假设的真相浩理论的演变的宗教以色列;而从文学风格是减少到名单的字和词句，其中大部分必须有一部分目前的讲话，为这原因可能不会有专属财产，任何作家。 The whole theory, therefore, rests on the argument from double narratives and contradictions.整个理论，因此，在于对论点双重的叙述和矛盾。 As this seems very plausible, and presents some real difficulties, it demands an examination.作为这似乎是很合理的，并提出了一些实际困难，它要求一试。
DOUBLETS AND CONTRADICTIONS doublets和矛盾
Some of the narratives said to be doublets, while having a general resemblance, differ in every detail.一些叙述说是doublets ，而一般的相似，不同的每一个细节。 This is the case with the two accounts of Saul's disobedience and rejection, with the two narratives of David's sparing Saul's life, and of his seeking refuge with Achis.在这种情况下，与这两个帐户的娑罗双树的抗命和排斥反应，与两个叙述大卫的不遗余力娑罗双树的生活，以及他投靠阿希斯。 Such narratives cannot be identified, unless the improbability of the events occurring as related be shown.这样的叙述无法确定，除非improbability的事件发生，相关的显示。 But is it improbable that Saul should on two different occasions have disregarded Samuel's directions and that the latter should repeat with greater emphasis the announcement of his rejection?但是，它难以琢磨的说，娑罗双树，应在两个不同的场合无视塞缪尔的方向，并认为后者应重复更加重视宣布，他拒绝呢？ Or that in the game of hide-and-seek among the mountains David should have twice succeeded in getting near the person of Saul and should on both occasions have refrained from harming him?或认为在游戏中的隐藏和寻求之间的山区，朱应该有两次成功地得到了附近的人娑罗双树，并应在这两次避免伤害他呢？ Or that under changed conditions he should have entered into negotiations with Achis and become his vassal?或根据条件的变化，他应该进入谈判阿希斯，并成为他的附庸？ Even where the circumstances are the same, we cannot at once pronounce the narratives to be only different accounts of the same occurrence.即使在此情况下都是一样的，我们不能在一次宣判的叙述，以只不同的帐目，同一事件。 It is not at all strange that Saul in his insane moods should twice have attempted to spear David, or that the loyal Ziphites should twice have betrayed to Saul David's whereabouts.这不是在所有奇怪的是，娑罗双树在他的疯狂情绪，应两次企图矛国宝，或者说，忠于ziphites应两次出卖，以娑罗双树国宝的下落。 The two accounts of Saul among the prophets at first sight seem to be real doublets, not so much because the two narratives are alike, for they differ considerably, as because both incidents seem to be given as the origin of the proverb: "Is Saul too among the prophets?"这两个帐户的娑罗双树间先知乍看起来似乎是真正的doublets ，而不是这么多，因为两者的叙述是完全一样的，因为他们差别很大，因为，因为这两起事件似乎得到作为原产地的谚语： “是娑罗双树太之间的先知“ ？ The first, however, is alone said to have given rise to the proverb.第一，然而，仅说已引起谚语。 The expression used in the other case–"Wherefore they say, Is Saul also among the prophets?"–does not necessarily imply that the proverb did not exist before, but may be understood to say that it then became popular.表达中使用的另一起案件-“ w herefore他们说，是娑罗双树间，也先知？ ”并不一定意味着谚语是不存在的前，但也可能被理解为说，它后来成为受欢迎的。 The translation of the Vulgate, "Unde et exivit proverbium", is misleading.翻译的武加大， “ unde等exivit proverbium ” ，有误导之嫌。 There is no double mention of David's flight from court.有没有双重提到大卫的航班从法院。 When in xxi, 10, he is said to have fled from the face of Saul, nothing more is affirmed than that he fled to avoid being taken by Saul, the meaning of the expression "to flee from the face of" being to flee for fear of some one.当在二十一世纪， 10 ，据说，他是逃离面对娑罗双树，没有更多的是肯定比他逃离，以避免所采取的娑罗双树，意义的表达“逃离面对”正在逃亡恐惧的一些一。 The double narrative of Saul's election is obtained by tearing asunder parts which complement and explain one another.双重叙事娑罗双树的选举中得到撕裂分裂的部分补充和解释1 。 Many a true story thus handled will yield the same results.许多一个真实的故事，因此处理将产生相同的结果。 The story as it stands is natural and well connected.的故事，因为它的立场是很自然的和，以及连接。 The people, disgusted at the conduct of the sons of Samuel, and feeling that a strong central government would be an advantage for the defence of the country, request a king.人民群众，反感，在行为的儿子塞缪尔，和感觉，一个强有力的中央政府将是一个优势，为保卫国家，要求国王。 Samuel receives the request with displeasure, but yields at God's command and appoints the time and place for the election.塞缪尔在收到请求与不满，但收益率在上帝的命令，并任命的时间和地点的选举。 In the meanwhile he anoints Saul, who is later designated by lot and acclaimed king.在此期间，他意味着娑罗双树，谁是后来所指定的地段和著名的国王。 All, however, did not recognize him.所有，不过，不承认他。 Influential persons belonging to the larger tribes were very likely piqued that an unknown man of the smallest tribe should have been chosen.有影响力的人士，属于规模较大的部落，很可能piqued说，一名不知名男子的最小的部落，应已选择。 Under the circumstances Saul wisely delayed assuming royal power till a favourable opportunity presented itself, which came a month later, when Naas besieged Jabes.在这种情况下娑罗双树明智延迟假设皇家权力到一个有利的机会本身，来一个月后，当naas围攻jabes 。 It is objected, indeed, that, since the Jabesites did not send a message to Saul in their pressing danger, chap.这是反对，事实上， ，自jabesites没有传送讯息给娑罗双树在其紧迫的危险，第一章。 xi, 4 sq., must have belonged to an account in which Saul had not yet been proclaimed king, whence a double narrative is clearly indicated.十一， 4平方米的，必须有属于一个帐户，其中娑罗双树尚未被宣布为国王， whence双重叙事是明确表示。 But even if the Jabesites had sent no message, the fact would have no significance, since Saul had not received universal recognition; nothing, however, warrants us to read such a meaning into the text.不过，即使jabesites发送了无讯息，事实上便没有意义，因为娑罗双树没有收到普遍承认;无关，不过，值得我们阅读这样一个意思到文本。 At all events, Saul on hearing the news immediately exercised royal power by threatening with severe punishment anyone who would not follow him.在所有的活动，娑罗双树对听证会的消息，立即行使皇家权力威胁与严厉的惩罚，任何人谁也不会追随他。 Difficulties, it is true, exist as to some particulars, but difficulties are found also in the theory of a double account.困难，这是事实，存在的一些细节，但困难还发现在理论的双重帐户。 The two accounts of Saul's death are really contradictory; but only one is the historian's; the other is the story told by the Amalecite who brought to David the news of Saul's death, and nothing indicates that the writer intends to relate it as true.这两个帐户的娑罗双树的死因真的是矛盾的，但只有一个是历史学家的;另一种是故事，告诉由amalecite谁带来的国宝的消息，娑罗双树的死刑，并没有表明，作者打算与它当作事实。 We need have little hesitation in pronouncing it a fabrication of the Amalecite.我们需要有一点毫不犹豫地宣判它捏造的amalecite 。 Lying to promote one's interests is not unusual, and the hope of winning David's favour was a sufficient inducement for the man to invent his story.躺卧，以促进人的利益，并非不寻常，并希望获胜的大卫的赞成，是一个足够的诱因，该名男子发明他的故事。
With regard to the apparent contradiction between xvi, 14-23, and xvii, it should be remarked that the Vatican (B) and a few other manuscripts of the Septuagint omit xvii, 12-31 and xvii, 55-xviii, 5.对于明显的矛盾，十六， 14日至23日，和XVII ，应该说，梵蒂冈（ b ）和其他一些手稿的septuagint省略十七， 12月31日和XVII ， 55 - 18 ， 5 。 This form of the text is held to be the more original, not only by some conservative writers, but by such critics as Cornill, Stade, WR Smith, and HP Smith.这种形式的案文举行将更多的原创，而不是只有一些保守的作家，但这些批评者作为cornill ，比赛，西铁的史密斯，史密斯和惠普公司。 But though this text, if it were certain, would lessen the difficulty, it would not entirely remove it, as David still appears as a boy unused to arms.不过，虽然这文字，如果是肯定的，将减轻困难，它不会完全删除它，作为国宝似乎仍作为一名男童未使用的武器。 The apparent contradiction disappears if we take xvi, 14-23, to be out of its chronological place, a common enough occurrence in the historical books both of the Old and of the New Testament.这个明显的矛盾消失，如果我们采取十六， 14日至23日，以走出其顺序的地方，一个共同的足够发生在历史书籍这两个旧的和新约圣经。 The reason of the inversion seems to be in the desire of the author to bring out the contrast between David, upon whom the spirit of the Lord came from the day of his anointing, and Saul, who was thenceforth deserted by the spirit of the Lord, and troubled by an evil spirit.原因反演似乎是在的愿望，作者带出的对比国宝后，人的精神，主来自天他anointing ，娑罗双树，谁是此后遗弃所体现的精神，主，和所困扰，一个邪恶的精神。 Or it may be due to the fact that with xvii the author begins to follow a new source.或者它可能是由于这一事实，即与十七作者开始走一条新的来源。 This supposition would explain the repetition of some details concerning David's family, if xvii, 17-21, is original.这个假设可以解释重复一些细节，关于大卫的家庭，如果十七， 17日至21日，是原。 According to the real sequence of events, David after his victory over Goliath returned home, and later, having been recommended by one who was aware of his musical skill, he was called to court and permanently attached to the person of Saul.根据实际事件的顺序，国宝后，他的胜利，巨人回国，后来，被推荐人之一，谁知道他的音乐技巧，他是所谓的法庭，并永久重视人的娑罗双树。 This explanation might seem inadmissible, because it is said (xviii, 2) that "Saul took him that day, and would not let him return to his father's house."这个解释似乎不可接受的，因为它是说（十八， 2 ） “娑罗双树了他的那一天，不会让他回到他父亲的房子” 。 But as "on that day" is often used in a loose way, it need not be taken to refer to the day on which David slew Goliath, and room will thus be left for the incident related in xvi, 14-23.不过，正如“那一天”是常用在一个松散的方式，不必采取的是指一天就大卫一系列歌利亚，和室，从而留给事件有关，在十六， 14-23 。 It is not true, therefore, that it is impossible to reconcile the two accounts, as is asserted.但这是不真确的，因此，这是不可能调和的两个帐户，是断言。 The so-called contradictory statements may also be satisfactorily explained.那些所谓自相矛盾的说法也可以得到圆满解释。 As vii is a summary of Samuel's administration, the words "the Philistines . . . did not come any more into the borders of Israel" must be taken to refer only to Samuel's term of office, and not to his whole lifetime; they do not, therefore, stand in contradiction with xiii, where an incursion during the reign of Saul is described.作为七，是一个总结，黄秉槐的政府，改为“非利士人。 。 。没有任何更多的边界，以色列”必须采取措施，以仅指黄秉槐的任期内，而不是他的整个一生;他们不因此，在矛盾的立场，与第十三，凡入侵统治期间娑罗双树描述。 Besides, it is not said that there were no further wars with the Philistines; the following clause: "And the hand of the Lord was against the Philistines, all the days of Samuel", rather supposes the contrary.此外，这不是说有没有进一步的战争与非利士人;以下条款： “和的手，耶和华对非利士人，所有的日子，黄秉槐” ，而不是假设相反。 There were wars, indeed, but the Philistines were always defeated and never succeeded in gaining a foothold in the country.有战争，事实上，但非利士人总是失败，从来没有成功地获得了立足点，在该国。 Still they remained dangerous neighbours, who might attack Israel at any moment.他们仍然仍然是危险的邻居，谁可能会攻击以色列在任何时候。 Hence it could well be said of Saul, "He shall save my people out of the hands of the Philistines" (ix, 16), which expression does not necessarily connote that they were under the power of the Philistines.因此，可以说的娑罗双树， “他应保存我的人走出手中的非利士人” （九， 16 ） ，其中的表达，并不一定的含意，他们下的权力的非利士人。 Ch.的CH 。 xiii, 19-21, which seems to indicate that the Philistines were occupying the country at the time of Saul's election, is generally acknowledged to be misplaced.十三， 19日至21日，这似乎表明，该非利士人占领了该国在时间的索尔贝的选举中，普遍认识到，不必要的。 Further, when Samuel delegated his powers to his sons, he still retained his office, and when he did resign it, after the election of Saul, he continued to advise and reprove both king and people (cf. I, xii, 23); he can therefore be truly said to have judged Israel all the days of his life.此外，当塞缪尔授予他的权力，他的儿子，他仍然保留他的办公室，当他没有辞职，选举后的娑罗双树，他继续提供咨询意见和谴责两个国王和人民（参见我十二， 23 ） ;他因此可以说，真正有判断以色列所有的日子，他的生活。 The last contradiction, which Budde declares to be inexplicable, rests on a mere quibble about the verb "to see".在过去的矛盾，布德宣布将令人费解，就在于仅仅狡辩约动词“看到” 。 The context shows clearly enought that when the writer states that "Samuel saw Saul no more till the day of his death" (xv, 35), he means to say that Samuel had no further dealings with Saul, and not that he never beheld him again with his eyes.背景清楚地表明， enought ，当笔者说： “塞缪尔看到娑罗双树没有更多，直到一天他的死因” （十五， 35岁） ，他的意思说，黄秉槐没有进一步的交往与娑罗双树，而不是说，他从来没有看到他再次与他的眼睛是雪亮的。 Really, is it likely that a redactor who, we are told, often harmonizes his sources, and who plainly intends to present a coherent story, and not merely a collection of old documents, would allow glaring contradictions to stand?说真的，是很可能一redactor谁，有人告诉我们，往往是协调他的消息来源，以及谁显然是打算向一个连贯的故事，而不是仅仅收集了旧文件，将允许的突出矛盾的立场？ There is no sufficient reason, then, why we should not grant a historical character to the section I, i-II, viii, as well as to the rest of the work.有没有足够的理由，那么，为什么我们不应该给予历史人物，以一节我，我-二，第八条，以及为其余的工作。 Those internal marks–namely, lifelike touches, minuteness of detail, bright and flowing style–which move the critics to consider the latter part as of early origin and of undoubted historical value, are equally found in the first.这些内部马克-即，栩栩如生触及，微小的细节，光明和流动式，其中提出批评考虑后者的一部分，作为早期原籍国和不容置疑的历史价值，也同样发现，在第一。
THE HEBREW TEXT, THE SEPTUAGINT, AND THE VULGATE希伯来文的文字， septuagint ，和武加大
The Hebrew text has come down to us in a rather unsatisfactory condition, by reason of the numerous errors due to transcribers.希伯来文的文字已下降到我们在一个相当不理想的条件下，因许多错误是由于transcribers 。 The numbers especially have suffered, probably because in the oldest manuscripts they were not written out in full.人数特别是遭受了，可能是因为在最古老的手稿，他们不写出来，在充分。 In I, vi, 19, seventy men become "seventy men, and fifty thousand of the common people."在我六， 19 ， 70的男子成为“ 70名男子，和50000的普通百姓” 。 In I, xiii, 5, the Philistines are given the impossible number of thirty thousand chariots.在我十三，五，非利士人是鉴于不可能的人数30000战车。 Saul is only a year old when he begins to reign, and reigns but two years (I, xiii, 1).娑罗双树是只有一岁时，他开始统治，并普遍存在，但二年（一，第十三， 1 ） 。 Absalom is made to wait forty years to accomplish the vow he made while in Gessur (II, xv, 7).押沙龙是要等待四十年完成的誓言，他虽然在gessur （二，十五， 7 ） 。 In I, viii, 16, oxen are metamorphosed into "goodliest young men", while in II, x, 18, forty thousand footmen are changed into horsemen.在我八， 16 ，牛是变质成“ goodliest青年男子” ，而在第二，第十， 18 ， 40000步兵是改为骑兵。 Michol, who in II, vi, 23, is said to have had no children, in II, xxi, 8, is credited with the five sons of her sister Merob (cf. I, xviii, 19; xxv, 44; II, iii, 15). michol ，谁在第二，六， 23日，是说有没有子女，在第二组， 21 ， 8 ，记入与五个儿子，她的妹妹merob （参见我十八，十九;二十五， 44 ;二，三， 15岁） 。 In II, xxi, 19, Goliath is again slain by Elchanan, and, strange to say, though I Par., xx, 5, tells us that the man killed by Elchanan was the brother of the giant, some critics here also see a contradiction.在第二组， 21 ， 19 ，巨人，又是被杀害，由elchanan ，并说也奇怪，虽然我看齐，第XX ， 5 ，告诉我们，该名男子杀害的elchanan是兄弟的巨人，有些人批评在这里还可以看到矛盾。 Badan in I, xii, 11, should be changed to Abdon or Barak, and Samuel, in the same verse, to Samson, etc. Many of these mistakes can readily be corrected by a comparison with Paralipomenon, the Septuagint, and other ancient versions.巴丹在我十二， 11 ，应改为abdon或巴拉克和萨穆埃尔，在相同的诗，黄山等许多这些错误可随时予以更正，由比较paralipomenon ， septuagint ，和其他古代版本。 Others antedate all translations, and are therefore found in the versions as well as in the Massoretic (Hebrew) text.其他antedate所有翻译，并因此发现在该版本，以及在massoretic （希伯来文）的案文。 In spite of the work of correction done by modern commentators and textual critics, a perfectly satisfactory critical text is still a desideratum.尽管该国的工作做了更正现代评论家及文字的批评，一个完全令人满意的关键文字仍是一个desideratum 。 The Septuagint differs considerably from the Massoretic text in many instances; in others the case is not so clear.该septuagint有很大不同，从massoretic文字，在许多情况;而在其他情况就不那么明确了。 The Vulgate was translated from a Hebrew text closely resembling the Massoretic; but the original text has been interpolated by additions and duplicate translations, which have crept in from the Itala.该武加大被翻译从希伯来文密切相似的massoretic ;但原文已插由增补和重复翻译，其中有出现在从名单。 Additions occur: I, iv, 1; v, 6, 9: viii, 18; x, 1; xi, 1; xiii, 15; siv, 22, 41; xv, 3, 12; xvii, 36; xxi, 11; xxx, 15; II, i, 26; v, 23; x, 19; xiii, 21, 27; xiv, 30; duplicate translations, I, ix, 15; xv, 32; xx, 15; xxiii, 13, 14; II, i, 18; iv, 5; vi, 12; xv, 18, 20.增补发生的：我，四，一;五，六，九：第八， 18岁; X的一;喜，一;第十三，十五;西夫， 22 ， 41 ;十五，三， 12岁;十七，三十六;二十一世纪， 11 ;第XXX号15 ;第二，我26日;五， 23岁; X的19个;十三，二十，二十一，二十七;十四， 30 ;重复翻译，我，九，十五;十五，第32条; XX条， 15 ;二十三， 13 ，第14条;第二，我18岁;四，五;第六， 12岁;十五， 18 ， 20 。
Publication information Written by F. Bechtel.出版的资料，写楼柏克德公司。 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
Catholic: GIGOT, Special Introd.天主教： gigot ，特别introd 。 (New York, 1901), 251-65; CORNELY, Introductio, (Paris, 1897), i, 240-76; HUMMELBAUER, Comm. （纽约， 1901 ） ， 251-65 ; cornely ， introductio ， （巴黎， 1897年） ，我， 240-76 ; hummelbauer ，商业。 in Libros Samuelis (Paris, 1886); FILLION in VIG., Dict.在libros samuelis （巴黎， 1886 ） ;菲利安在vig ，翻译字典。 de la Bible, sv Rois (les quatre livres des); VIGOROUX, Manuel Bibl., 10th ed., II (Paris, 1899), 80 sqq.; CLAIR, Livres des Rois (Paris, 1884); DHORME, Les Livres de Samuel (Paris, 1910); KAULEN, Einleitung (3rd ed., Freiburg im Br., 1890), 223-30; SCHÄFERS, I Sam., i-xv literarkritisch untersucht in Bibl.德香格里拉圣经， sv里奥斯（本港就业辅导组四livres万） ; vigoroux ，曼努埃尔bibl ，第十版，二（巴黎， 1899年） ， 80 sqq 。 ;克莱尔， livres万里奥斯（巴黎， 1884 ） ;多尔姆，本港就业辅导组livres德黄秉槐（巴黎， 1910 ） ;考伦， einleitung （第三教育署。弗赖堡即时通讯溴， 1890 ） ， 223-30 ; schäfers ，我山姆。 ，我-第十五literarkritisch untersucht在bibl 。 Zeitschr., V (1907), 1, 126, 235, 359; VI, 117; PETERS, Beiträge zur Text-und Literaturkritik der B252;cher Samuels (Vienna, 1904); WIESMANN, Die Einführung des Königtums in Israel in Zeitsch. zeitschr 。 ，五（ 1907年） ， 1 ， 126 ， 235 ， 359 ;第六， 117 ;彼得斯， beiträge zur文本und literaturkritik明镜b252 ;谢尔塞缪尔斯（维也纳， 1904 ） ; wiesmann ，模具einführung万königtums在以色列的zeitsch 。 für Kathol. f黵kathol 。 Theologie, XXXIV (1910), 118-153; IDEM, Bemerkungen zum I Buche Samuels, ibid., XXXII (1908), 187, 597; XXXIII, 129, 385, 796. theologie ，三十四（ 1910 ） ， 118-153 ;同上， bemerkungen zum i buche塞缪尔斯，同上，三十二（ 1908年） ， 187 ， 597 ;三十三， 129 ， 385 ， 796 。
Non-Catholic: STENNING in HAST., Dict of the Bible, sv Samuel, I and II; DRIVER, Literat.非天主教： stenning在行事，翻译字典的圣经， sv ，黄秉槐，我第一和第二;司机， literat 。 of the OT, 8th ed.该酒店，第八，教育署。 (Edinburgh, 1909), 172-85; IDEM, Notes on Heb. （爱丁堡， 1909 ） ， 172-85 ;同上，债券在heb 。 Text of the B. of Samuel (Oxford, 1890); HP SMITH, Comm.文本的B.塞缪尔（牛津， 1890 ） ;惠普史密斯，商业。 on the B. of Samuel (New York, 1899); WELLHAUSEN, Composition des Hexateuchs und der Histor.对乙塞缪尔（纽约， 1899 ） ;浩，组成万hexateuchs und明镜histor 。 Bücher des AT (Berlin, 1899); IDEM, Text der Bücher Samuels (Göttingen, 1871); BUDDE, Die Bücher Richter und Samuel (Giessen, 1890); IDEM, The Books of Samuel in HAUPT, Sacred Books of the OT (Baltimore, 1894); IDEM, Die Bücher Samuel in MARTI, Kurzer Hand Comm. bücher万（柏林， 1899 ） ;同上，文字明镜bücher塞缪尔斯（德国哥廷根， 1871 ） ;布德，模具bücher里und塞缪尔（吉森， 1890 ） ;同上，书本，黄秉槐在豪普特，神圣的书籍的催产素（巴尔的摩， 1894 ） ;同上，模具bücher塞缪尔在马蒂， kurzer手通讯 zum AT, (1902); CORNILL in Zeitschr. zum在， （ 1902 ） ; cornill在zeitschr 。 für kirchl. f黵kirchl 。 Wissensch. wissensch 。 und kirchl. und kirchl 。 Leben (1885), 113 sqq.; IDEM in Königsberg. leben （ 1885 ） ， 113 sqq 。 ;同上在königsberg 。 Studien (1887); 25 sqq.; IDEM in Zeitsch. studien （ 1887 ） ; 25 sqq 。 ;同上在zeitsch 。 für AT Wissensch., (1890), 96 sqq.; THENIUS, Die Bücher Samuels, ed. f黵在wissensch ， （ 1890 ） ， 96 sqq 。 ; thenius ，模具bücher塞穆尔斯，教育署。 LÖHR (Leipzig, 1898); KLOSTERMANN, Die Bücher Samuels und der Könige (Munich, 1887). löhr （莱比锡， 1898 ） ; klostermann ，模具bücher塞穆尔斯und明镜könige （慕尼黑， 1887年） 。
ARTICLE HEADINGS:文章标题：
-Biblical Data: -圣经的数据：
Name and Contents.名称和内容。
First Book of Samuel:第一本书塞缪尔：
Saul Assumes the Kingship.娑罗双树假设王位。
Saul's Jealousy of David.娑罗双树的嫉妒，大卫。
Closing Days of Saul's Reign.最后几天娑罗双树的统治地位。
Second Book of Samuel:第二本书塞缪尔：
David in Hebron.大卫在希伯伦。
The Ark Brought to Jerusalem.方舟带到耶路撒冷。
David and Uriah.大卫和uriah 。
David and Absalom.大卫和押沙龙。
Complex Documentary Sources.复杂的文件来源。
-Critical View:关键的看法：
Oldest Literary Strata.最古老的文学阶层。
Story of the Ark.故事的ark.
Supposed Time of Redaction.假定时间的节录。
-Biblical Data: -圣经的数据：
Two books in the second great division of the canon, the "Nebi'im," or Prophets, and, more specifically, in the former of its subdivisions, the "Nebi'im Rishonim," or Earlier, Prophets, following upon Joshua and Judges; the third and fourth of the historical writings according to the arrangement of the Masoretic text.两本书，在第二次大分工，佳能， “ nebi'im ， ”或先知，以及更具体地说，在前者，其分支机构， “ nebi'im rishonim ， ”或更早，先知，以下后，约书亚和法官;第三和第四的历史著作，根据安排，该masoretic文本。 Originally the two books of Samuel formed a single book, as did the two books of Kings.本来两本书，塞缪尔，形成了单一的图书，由于没有两本书的国王。 In the Septuagint Samuel and Kings were treated as one continuous and complete history of Israel and Judah, and the work was divided into four books under the title Βίβλια Βασιλειῶν ("Books of Kingdoms").在septuagint和萨穆埃尔国王被视为一个连续和完整的历史，以色列和犹大，和工作被分成四本书的标题下βίβλια βασιλειῶν （ “图书王国” ） 。 This division was accepted in the Vulgate by Jerome, who changed the name to "Books of Kings."这个师被接受，在武加大由Jerome ，谁改变了名称为“书籍的国王” 。 Thence it passed into the editions of the Hebrew Bible published by Daniel Bomberg of Venice in the sixteenth century; and it has since reappeared in every Hebrew printed edition though the individual books retained the captions they had in the Hebrew manuscripts, viz., "I Samuel" and "II Samuel" for the first two of the four Kings, and "I Kings" and "II Kings" for the last two.再通过纳入版本的希伯来语圣经出版的丹尼尔邦贝里的威尼斯在十六世纪，并已自出现在每一个希伯来语的印刷版，虽然个别书籍的保留字幕，他们曾在希伯来文手稿，即： “我黄秉槐“和”二黄秉槐“首两项四个国王，和”我的国王“和”二王“ ，为过去两年。 But the Masorah continued to be placed after II Samuel for both I and II.但masorah继续放在后二塞缪尔为I及II 。
Name and Contents.名称和内容。
The name "Samuel," by which the book, now divided into two, is designated in Hebrew, was construed to imply that Samuel was the author (see below).命名为“黄秉槐， ”这本书，现在分为两个，是指定的希伯来文，被视为暗示塞缪尔作者（见下文） 。 More likely, the title was chosen because Samuel is the most important of all the personages mentioned in the record, he having a prominent, even dominant, part in most of the events related in book I. The two books comprise, according to the Masoretic note at the end, thirty-four "sedarim" (the mnemonic word is given as ); in the printed editions the first book has thirty-one chapters and the second twenty-four, making fifty-five chapters in all.更有可能，标题选择，因为塞缪尔是最重要的所有人士提到，在记录中，他有一个突出，甚至主导，一部分在大多数的事件有关，在预订一两本书组成，根据该masoretic注意：在去年底， 34 “ sedarim ” （助记符字是考虑） ;在印刷版的第一本书有31章和第二个04年，使55章在所有。 They give the history of Israel from the concluding days of the period of the Judges-Samuel being considered the last of them-through the reigns of the first two kings, Saul and David, and continue the story not up to the latter's death, but merely to his incipient old age, the account of his declining years forming the prelude to the history of Solomon in I Kings.他们给以色列历史上从总结天的期间，法官-塞缪尔被视为去年他们通过时期首两个国王，娑罗双树和大卫，并继续的故事，不能达到后者的死亡，但只是他的起动岁的年龄，他的帐户下降，年形成的前奏，历史上在所罗门王。
First Book of Samuel:第一本书塞缪尔：
This book consists of three main sections, to which the following headings may respectively be prefixed: (1) Eli and Samuel, ch.这本书组成，三个主要部分，其中下列标题可能分别为前缀： （ 1 ）礼和萨穆埃尔，社区会堂。 i.-vii.; (2) Samuel and Saul, viii.-xv.; and (3) Saul and David, xvi.-xxxi.一至七。 ; （ 2 ）和萨穆埃尔娑罗双树， viii.-xv. ;及（ 3 ）娑罗双树和大卫， xvi. -三十一。 In detail the contents are as follows:在详细内容如下：
(1) Eli and Samuel: Samuel's Younger Days and the Story of Eli: Birth of Samuel and his dedication to Yhwh (i.); Hannah's song (ii. 1-10); Samuel's service in the sanctuary (ii. 11-iv. 1). （ 1 ）礼和Samuel ：塞缪尔的年轻天的故事礼：出生塞缪尔和他的献身精神，以yhwh （一） ;汉娜的宋（ ii. 1月10日） ;塞缪尔的服务，在禁猎区（ ii. 11 -四1款） 。 The Story of the Ark: Loss of the Ark and its dire consequences (iv.); the Ark retained by the Philistines (v.); return of the Ark (vi. 1-18); the Ark at Beth-shemesh and Kirjath-jearim (vi. 19-vii. 1).故事方舟：损失方舟及其可怕的后果（ iv. ） ;方舟保留由非利士人（五） ;返回方舟（ vi. 1月18日） ;方舟在什么- shemesh和kirjath - jearim （ vi. 19 -七。 1 ） 。 Samuel as Judge: The people's sorrow (vii. 2-6); defeat of the Philistines (vii. 7-12); Samuel judges Israel (vii. 12-17).塞缪尔担任法官：人的悲哀（ vii. 2月6日） ;失败的非利士人（ vii. 7月12日） ;塞缪尔法官以色列（ vii. 12月17日） 。
(2) Samuel and Saul: Israel Clamors for a King: The desire of the people (viii. 1-5); Samuel consults Yhwh (viii. 6-9); Samuel admonishes the people (viii. 10-18); their persistence (viii. 19-22). （ 2 ）和萨穆埃尔娑罗双树：以色列叫嚣为一景：欲望的人（ viii. 1月5日） ;塞缪尔谘询yhwh （ viii. 6月9日） ;塞缪尔admonishes人民的（ viii. 10月18日） ;其持续（ viii. 19-22 ） 。 Saul Anointed as King: Details of Saul's pedigree and character (ix. 1-2); his adventure with his father's asses and his visit to the seer (ix. 3-14); meeting of Samuel and Saul (ix. 15-21); meal set before Saul (ix. 22-24); Saul anointed by Samuel (ix. 25-x. 8); Saul's home-coming (x. 9-16).娑罗双树选定作为国王：详情娑罗双树的系谱和品格（ ix. 1月2日） ;他的冒险与他父亲的资产和他访问该季节能效比（ ix. 3月14日） ;会议和萨穆埃尔娑罗双树（ ix. 15-21 ） ;膳食设置之前，娑罗双树（ ix. 22日至24日） ;娑罗双树选定由黄秉槐（ ix. 25 - X的。 8 ） ;娑罗双树的家-未来（十9月16日） 。 Saul's Election to the Kingship: The election by lot (x. 17-25a); dismissal of the people (x. 25a-27a).娑罗双树的当选为王位：选举抽签（十17 - 25A条） ;解雇的人（十25A条- 27A条） 。 Saul Assumes the Kingship.娑罗双树假设王位。
The Peril of Jabesh-gilead; Saul's Valor and Its Reward-the Crown: Siege of Jabesh-gilead; outrageous conditions of peace (xi. 1-3); messengers for relief at Gibeah; Saul, stirred by the spirit, calls Israel to arms (xi. 4-8); Saul relieves the city (xi. 9-11); his kingship acknowledged and confirmed (xi. 12-15).危险的jabesh -基列;娑罗双树的英勇及其悬赏官方：围困jabesh -基列;离谱和平条件（ xi. 1-3 ） ;使者，为救济在gibeah ;娑罗双树，搅拌所体现的精神，呼吁以色列停止武器（ xi. 4月8日） ;娑罗双树缓解城市（ xi. 9月11日） ;承认他的王位，并证实（ xi. 12月15日） 。 Samuel Relinquishes His Judgeship: Samuel's challenge to prove malfeasance in office against himself (xii. 1-6); his pleading with the people in a retrospect of Israel's history (xii. 7-15); he calls down thunder and rain upon the people, who are thereby compelled to request his intercession for them as sinners; he exhorts them to fear Yhwh (xii. 16-25).黄秉槐放弃他的judgeship ：塞缪尔的挑战，以证明渎职在办公室对自己（ xii. 1月6日） ;他的恳求，与人民群众在回顾了以色列的历史（ xii. 7月15日） ;他呼吁下跌打雷和下雨时人，是谁，从而迫使他干涉的要求，为他们的罪人，他力劝他们的恐惧yhwh （ xii. 16日至25日） 。
War Against the Philistines: Saul begins his reign(xiii. 1); war breaks out; the people in distress hide for their lives (xiii. 2-7a); Saul's failure; his rejection at Gilgal (xiii. 7b-15); Philistines in possession of the mountains of Ephraim (xiii. 16-18, 23); the people of Israel are unarmed, the Philistines having forbidden work at the smithies (xiii. 19-22); Jonathan's great feat of arms (xiv. 1-15); battle with the Philistines (xiv. 16-24); Saul's curse on the man that should eat, and Jonathan's violation of the prohibition (xiv. 25-30); Saul prevents the people from eating blood (xiv. 31-35); discovery of Jonathan's transgression; his rescue by the people (xiv. 36-45); brief exposition of Saul's wars; names of his sons and daughters; and other details (xiv. 46-52).战争对非利士：娑罗双树开始他的统治（ xiii. 1 ） ;爆发战争;人民在危难隐藏自己的生命（ xiii. 2 - 7 A ）款;娑罗双树的失败，他拒绝在gilgal （ xiii. 7B条- 15 ） ;非利士人在藏山ephraim （ xiii. 16日至18日， 23 ） ;以色列人民的是手无寸铁的，非利士人后，禁止在工作smithies （ xiii. 19-22 ） ;乔纳森的伟大壮举武器（ xiv. 1 -15 ） ;战役与非利士人（ xiv. 16-24 ） ;娑罗双树的诅咒，该名男子就应该吃饭，小俊的违反禁止（ xiv. 25-30 ） ;娑罗双树防止人从吃血（ xiv.月31日-35 ） ;发现小俊的侵;拯救他是由人民（ xiv. 36-45 ） ;简短的论述，娑罗双树的战争;的名字，他的儿子和女儿;以及其他细节（ xiv. 46-52 ） 。 War Against the Amalekites; Saul's Rejection: Command to Saul to destroy Amalek (xv. 1-3); the war; Saul disobeys by sparing Agag and the flocks (xv. 4-9); Samuel's censure and menace for this disobedience (xv. 10-23); Saul, repentant, pleads for mercy (xv. 24-31); death of Agag (xv. 32-33); Samuel's complete separation from Saul (xv. 34-35).战争对amalekites ;娑罗双树的排斥反应：命令娑罗双树摧毁amalek （ xv. 1-3 ） ;战争;娑罗双树服从由不遗余力agag和成群（ xv. 4月9日） ;塞缪尔的责难和威胁，这抗命（十五。 10月23日） ;娑罗双树，悔罪，请求为怜悯（ xv. 24-31 ） ;死亡agag （ xv. 32-33 ） ;塞缪尔的完全分离娑罗双树（ xv. 34-35 ） 。
(3) Saul and David: David's Family and Qualifications: Selection and consecration of David, the son of Jesse, after the rejection of his brothers (xvi. 1-13); David, as a cunning player on the harp, is brought to Saul to drive away the evil spirit from the king (xvi. 14-23); David's valor; his victory over Goliath (xvii. 1-54); David becomes Jonathan's friend and a general of Saul (xvii. 55-xviii. 5). （ 3 ）娑罗双树和大卫：大卫的家庭和学历：选择和consecration大卫的儿子杰西后，拒绝他的兄弟（ xvi. 1月13日） ;国宝，作为一个狡猾的球员就竖琴，是带来娑罗双树，赶走邪恶的精神，从国王（ xvi. 14日至23日） ;大卫的英勇，他的胜利，巨人（ xvii. 1-54 ） ;国宝成为小俊的朋友和一个一般的娑罗双树（ xvii. 55 - 18 。 5 ） 。
Saul's Jealousy of David.娑罗双树的嫉妒，大卫。
David Distrusted by Saul; His Flight: Saul's jealousy; the women's song, "Saul has slain his thousands, and David his ten thousands"; the king hurls his spear at David; the latter is relieved of the duty of attending on Saul; David is loved by all Israel and Judah; Saul attempts to lure David to his death at the hands of the Philistines by the promise of his elder daughter, Merab, in marriage; David weds Michal, the king's younger daughter, in spite of the dangerous conditions Saul imposes for the marriage (xviii. 6-30); Jonathan's intercession leads to a reconciliation between Saul and David; futile attempt by Saul to assassinate David; the latter, aided by a ruse of Michal, flees (xix. 1-17); David with Saul at Ramah; Saul repeatedly attempts to seize him, but is foiled (xix. 18-24); David and Jonathan (xx.); David at Nob with Ahimelech the priest; he eats the Showbread, feigns madness before Achish (King of Gath), takes refuge in the cave of Adullam, and goes to Mizpah of Moab; he returns to Judah upon the advice of the prophet Gad; Saul's revenge against Ahimelech, who is killed under his orders by Doeg (xxi.-xxii.).大卫不信任由娑罗双树，他的飞行：娑罗双树的嫉妒;妇女的歌曲， “娑罗双树已被杀害他的数千名，和David ，他10千” ;国王hurls他的矛，在大卫;后者则是卸任的责任，出席于娑罗双树;国宝是喜闻乐见的所有以色列和犹大;娑罗双树企图引诱大卫他的逝世在手中的非利士人所承诺，他的大女儿，梅拉布，在婚姻中;国宝weds人员称，国王的小女儿，尽管有危险的条件娑罗双树施加为婚姻（ xviii. 6月30日） ;小俊的干涉导致了人之间的和解娑罗双树和David ;徒劳的企图娑罗双树暗杀国宝;后者，资助由鲁塞的人员称，逃到（ xix. 1月17日）大卫与娑罗双树在ramah ;娑罗双树一再试图抓住他，但是挫败（ xix. 18-24 ） ;大卫和乔纳森（ xx. ） ;国宝在nob与ahimelech神父，他吃了showbread ， feigns疯狂的前achish （王迦特） ，需时躲藏在洞穴的亚杜兰，和去米斯帕的单抗;他返回犹大的意见后，先知总装;娑罗双树的打击报复ahimelech ，谁是杀害他的命令下，由doeg （ xxi. -二十二） 。
David a Freebooter in Philistia: David and the city of Keilah; Saul threatening to besiege him there, David consults Abiathar's ephod and at the oracle's advice departs (xxiii. 1-13); David's adventures while pursued by Saul in the wilderness of Ziph and in the strongholds of En-gedi (xxiii. 14-xxiv. 23); Samuel's death (xxv. 1a); David in the wilderness of Paran; his dealings with Nabal and Abigail (xxv.); his night visit to Saul's camp (xxvi.); his escape into the land of the Philistines, where he finds protection at the hand of Achish at Gath, receiving later Ziklag as a gift; he dwells in the land a year and four months, raiding his neighbors, while duping the king into the belief of his loyalty to him and in his active hostility to the people of Judah (xxvii.).朱一freebooter在非利士：大卫和市keilah ;娑罗双树扬言要围攻他在那里，大卫谘询亚比亚他的ephod ，并在甲骨文的意见，背离（ xxiii. 1月13日） ;大卫的冒险，而所追求的娑罗双树在旷野和ziph在该据点的EN -格迪（ xxiii. 14 - 24 。 23 ） ;塞缪尔的死亡（ xxv. 1A ）条;大卫在旷野paran ;他打交道nabal和阿比盖尔（ xxv. ） ;他昨晚访问娑罗双树的阵营（二十六。 ） ;逃跑到土地的非利士人，他在那里发现保护在手achish在迦特，接收后ziklag作为礼物;驻留在他的土地1年零4个月，突击搜查他的邻居，而该duping景成的信念，他的忠诚，他和在他的积极的敌意，给人民的犹大（ xxvii. ） 。
Closing Days of Saul's Reign.最后几天娑罗双树的统治地位。
Saul's End: War breaks out between Achish and Philistia, and Saul of Israel (xxviii. 1-2); Saul and the witch of En-dor (xxviii. 3-25); Achish, upon the complaint of his chieftains, who distrust David, dismisses him to Ziklag (xxix.); David's expedition against the Amalekites, who, during his absence, had raided Ziklag and set it on fire, taking large booty and carrying off among the women David's wives.娑罗双树的结束：战争爆发之间的achish和非利士，娑罗双树，以色列（ xxviii. 1月2日） ;娑罗双树和巫婆的恩dor （ xxviii. 3月25日） ; achish后，投诉他的酋长，谁不信任国宝，解雇他ziklag （ xxix. ） ;大卫的远征对amalekites ，谁，在他离港期间，曾突击搜查ziklag ，并将它设置的防火，以大型战利品和贯彻小康之间的妇女大卫的妻子。 Consulting the ephod, David pursues the marauders.谘询ephod ，朱奉行突击队。 Meeting on the way an Egyptian slave abandoned by the Amalekites, David is led by him to where the enemies are feasting.会议就如何埃及奴隶被遗弃的，由amalekites ，大卫是他领导的地方，敌人宴。 He fights them till sundown, slaying or capturing all save 400, and recovering his own; David's ordinance concerning the division of the spoils; his gifts to the elders of Judah (xxx.); the last battle of Saul; death of his sons Jonathan, Abinadab, and Melchi-shua; Saul, after the refusal of his armor-bearer to kill him, dies by falling upon his own sword; his body and those of his sons are stripped; Saul's head is cut off, to be sent as a trophy into the cities of Philistia; his body is fastened to the wall of Beth-shan, whence it is recovered by the men of Jabesh-gilead, who burn it, together with the remains of his sons, at Jabesh, and later bury the bones under a tamarisk-tree (xxxi.).他打架，他们到日落，杀害或捕捉所有储存400个，并收回他自己;大卫的条例有关司肥;他的礼物，以长者的犹大（ xxx. ） ;最后一战娑罗双树;死刑，他的儿子乔纳森， abinadab ， melchi -舒阿;娑罗双树后，拒绝他的铠甲的旗手要杀死他，去世后由下降他自己的剑;他的身体和他的儿子被剥夺;娑罗双树的头部被切断，将被送到作为奖杯纳入城市非利士;他的身体是固定在墙上的什么山， whence ，这是康复所官兵jabesh -基列，谁烧，连同遗骸，他的儿子，在jabesh ，后来埋葬骨头下，柽柳-树（ xxxi. ） 。
Second Book of Samuel:第二本书塞缪尔：
This book likewise readily lends itself to a division into three main parts: (1) David as king (i.-viii.); (2) David and his crown princes (ix.-xx.); and (3) complementary appendixes consisting of various historical glosses (xxi.-xxiv.).这本书同样容易出自己一分为3个主要部分： （ 1 ）朱景（一-八） ; （ 2 ）大卫和他的王储（ ix.-xx. ） ;及（ 3 ）互补性附录构成的各个历史美化（ xxi. - 24 ） 。 The details are as follows:详情如下：
(1) David as King: David Learns of Saul's Death: Arrival of the messenger (i. 1-5); he reports that he had slain Saul at the latter's own request (i. 6-10); David mourns for Saul and Jonathan (i. 11-12); he directs that the messenger, "the son of a stranger, an Amalekite," be surreptitiously killed (i. 13-16). （ 1 ）朱景：大卫得知娑罗双树的死亡：抵达信差（一， 1月5日） ;他报告，他已被杀害娑罗双树在后者的自己的要求（一， 6月10日） ;国宝吊唁，并为娑罗双树乔纳森（一， 11月12日） ;他指示信差“的儿子，一个陌生人，一个amalekite ， ”暗中杀害（一13-16 ） 。 The Lament ("Ḳinah") of David for Saul and Jonathan: Superscription, with note that the lamentation is written in the Book of Jashar (i. 17-18); the lamentation (i. 19-27).该慨叹（ “ ḳinah ” ） ，朱为娑罗双树和Jonathan ： superscription ，与注意的是lamentation是写在这本书中的jashar （一17-18 ） ; lamentation （一19-27 ） 。
David in Hebron.大卫在希伯伦。
David Reigns in Hebron; War Against Abner, Ishbosheth's (Esh-baal's) Captain: Upon Yhwh's advice, David goes up to Hebron with his two wives, his men, and their households; he is anointed king by the men of Judah (ii. 1-4); he sends a message of approval to the men of Jabesh-gilead for having buried Saul (ii. 5-7); Abner is loyal to Saul's son Ish-bosheth or Esh-baal (ii. 8-11); Abner meets Joab, David's captain, by the pool of Gibeon, where twelve young men on each side engage in a trial by combat, all twenty-four falling; Abner is defeated in the battle which ensues (ii. 12-19); Abner is pursued, but slays Asahel, his pursuer, after vainly imploring him to desist (ii. 20-23); Joab, after parleying with Abner, blows the trumpet as a signal for the pursuit to cease (ii. 24-32).朱普遍存在在希伯伦;战争abner ， ishbosheth的（ esh -巴力的）队长：后yhwh的意见，朱高达希伯伦与他的两个妻子，他的男子，和他们的家庭，他是国王选定由官兵犹大（ ii. 1月4日） ;他传达了一个讯息，批准向官兵jabesh -基列后埋娑罗双树（ ii. 5月7日） ; abner是忠于娑罗双树的儿子ISH展览会- bosheth或esh -巴力（ ii. 8月11日） ; abner会见乔阿布，大卫的船长，由池基遍，其中12的年轻男性，每边从事审判作战，所有2004年下降; abner是打败了在战斗中，其中ensues （ ii. 12月19日） ; abner是追求，但slays asahel ，他的追求后，妄图恳求他停止（ ii. 20日至23日） ;乔阿布后， parleying与abner ，打击号角，作为一个信号，为追求停止（ ii. 24-32 ） 。
The Extermination of Saul's House: War between the house of Saul and that of David (iii. 1, 6a); enumeration of David's sons (iii. 2-5); relations betweenAbner and Ish-bosheth disturbed by suspicions on the latter's part (iii. 7-11); Abner makes treasonable overtures to David, inducing him to demand his wife Michal from Ish-bosheth, who takes her away from her second husband, Paltiel, and sends her to David (iii. 12-16); Abner urges the elders of Israel to go over to David; he himself pays a visit to him and promises to deliver over to him all Israel (iii. 17-21); Abner is treacherously slain by Joab (iii. 22-30); David mourns for Abner; he refuses to eat until sunset, which pleases the people (iii. 31-39); Ish-bosheth is assassinated; and his head is taken to David, who, however, causes the assassins to be killed (iv. 1-3, 5-12; verse 4 is a gloss giving an account of the escape of Mephibosheth, Jonathan's son, when five years old, and of his fall from the arms of a nurse, which resulted in his lameness).灭绝娑罗双树的房子：之间的战争，众议院娑罗双树和大卫（ iii. 1 ， 6A ）条;枚举大卫的儿子（ iii. 2月5日） ;关系betweenabner和原位杂交- bosheth不安，怀疑对后者的一部分（三， 7月11日） ; abner使叛逆性的序曲，以国宝，引导他的需求，他的妻子人员称，从原位杂交- bosheth ，谁需要她远离她的第二任丈夫，帕尔蒂尔，并传送到她的大卫（ iii. 12月16日） ; abner促请长者，以色列去给国宝;他本人自付前往探视，并承诺提供超过他所有的以色列（ iii. 17日至21日） ; abner是背信弃义的杀害，由乔阿布（ iii. 22-30 ） ;大卫哀悼，为abner ;他不肯吃，直到日落，高兴的人（ iii. 31-39段） ;原位杂交- bosheth是暗杀;和他的头部，是采取的国宝，谁，不过，原因刺客被杀害（四。 1月3日， 5月12日;诗四是光泽给予交代，逃跑的非波设，乔纳森的儿子，当5岁，和他的秋天，从武器的一名护士，导致在他跛行） 。
David and Jerusalem: David is made king over all Israel (v. 1-3); his age and length of reign (v. 4, 5); he takes Jerusalem from the Jebusites; comment on David's growing power (v. 6-10); Hiram of Tyre sends materials and workmen and builds David a house (v. 11-12); David increases his harem; names of his sons born in Jerusalem (v. 13-16); war with the Philistines leading to their defeat (v. 17-25).大卫和耶路撒冷：大卫是国王所有的以色列（五1-3 ） ;他的年龄和长度的统治（五，四，五） ;他以耶路撒冷从耶布斯人;评论对大卫的日益增长的功耗（五6 - 10 ） ;西贡轮胎发出的材料和工人，并建立一所房子，朱（五11-12 ） ;国宝增加他的harem ;的名字，他的儿子出生在耶路撒冷（五13-16 ） ;战争与非利士导致其失败（五17-25 ） 。
The Ark Brought to Jerusalem.方舟带到耶路撒冷。
Removal of the Ark: The Ark is brought on a new cart out of the house of Abinadab, David and the Israelites playing before it on all sorts of instruments; its arrival at the thrashing-floor of Nachon; Uzzah, to save the Ark from falling when the oxen stumbled, puts forth his hand, for which act he is smitten dead (vi. 1-8); David, afraid to remove the Ark to Jerusalem, carries it aside to the house of Obed-edom, the Gittite, where it remains for three months (vi. 9-12); hearing that Obed-edom has prospered in consequence, David brings the Ark to Jerusalem, offering sacrifices along the way; David dances before the Ark, which causes Michal to despise him; the Ark is set in the midst of a tent, David offering "'olot" and "shelamim" before Yhwh, and the people receiving a share of the sacrificial meal; Michal's censure of David; her reproof and punishment (vi. 13-23).去除方舟：方舟是带来了一个新的购物车出来的众院abinadab ，大卫和以色列人打之前，对各种文书;其抵达时痛击-楼纳琼; uzzah ，为了节省方舟从下降时，牛偶然，提出了他的手，为他的行为是smitten死亡（ vi. 1月8日） ;国宝，恐怕要删除的方舟到耶路撒冷，进行它除了向下议院obed -益登， gittite ，如果它仍然为三个月（ vi. 9月12日） ;听证obed -益登已在蓬勃发展的后果，大卫带来的方舟到耶路撒冷，祭祀在前进的道路上;国宝舞蹈之前，方舟，从而导致人员称，蔑视他;方舟是设置在正处于一个帐篷，大卫提供“ olot ”和“ shelamim ”之前yhwh ，人民群众得到的份额牺牲吃饭;人员称的谴责大卫，她的谴责和惩罚（ vi. 13日至23日） 。
Plans to Build Temple: Nathan and David; the prophet recalls that no permanent sanctuary has existed during Israel's history, and bids David desist from his plan to build one (vii. 1-12); the prophet promises that David shall have a successor, who will be permitted to carry out his (David's) plans (vii. 13-17); David's prayer of thanks for his own elevation and for the divine promise that his dynasty shall continue to rule (vii. 18-29).计划兴建庙宇：弥敦道和David ;先知回忆，没有永久的庇护所已经存在，在以色列的历史，和竞标价格国宝停止从他的计划是建立一（ vii. 1月12日） ;先知的承诺，朱应具有的继任者，谁将被允许进行，他（大卫）计划（ vii. 13日至17日） ;大卫的祈祷，感谢他自己的海拔和神圣的承诺，他的王朝将继续统治（ vii. 18-29 ） 。
Data Concerning David's Reign: David's wars (viii. 1-6); the spoils of gold and silver vessels dedicated to Yhwh (viii. 7-12); other military records (viii. 13-14); David as a just ruler; details of the administration and the names of his chief officers (viii. 15-18).数据大卫的统治：大卫的战争（ viii. 1月6日） ;肥，黄金，白银的船只，专责yhwh （ viii. 7月12日） ;其他军事记录（ viii. 13日至14日） ;国宝，作为一个公正的统治者;细节的行政管理和姓名，他的行政人员（ viii. 15-18 ） 。
(2) David and His Crown Princes: The Story of David and Jonathan's Son: Ziba, a servant, upon David's inquiry, reveals the existence and place of sojourn of Mephibosheth (ix. 1-5); David sends for him, receives him graciously, assigns him Ziba for a body-servant, restores to him all of Saul's lands, and accords him a place as a daily guest at the royal table (ix. 6-10a); Ziba, his fifteen sons, and twenty retainers serve Mephibosheth and his son Micha (ix. 10b-13). （ 2 ）大卫和他的王储：故事大卫和乔纳森的儿子：奇巴，一名仆人后，大卫的调查，揭示了存在和地点逗留的非波设（ ix. 1月5日） ;国宝发出对他来说，收到他宽宏大量，指派他奇巴为一体的公仆，恢复他所有的娑罗双树的土地，和协定，他的地方，作为一个每天客户在皇家表（ ix. 6 - 10 A条） ;奇巴，他15的儿子， 20聘服务非波设和他的儿子米莎（ ix. 10 B条- 13 ） 。
David and Uriah.大卫和uriah 。
The Expeditions Against Ammon and Syria: The first campaign; the provocation: Ammon's king having died, David sends a deputation to present his condolence to Hanun, the son and successor; his envoys are grossly insulted, and are sent back with one-half of their beards shaved off, and their clothes cut off in the middle, so that they have to wait at Jericho until they obtain fresh garments and their beards are grown (x. 1-5); the first battle: Ammon hires Syrian mercenaries, against whom David sends Joab and an army of mighty men; with fine strategy Joab and his brother Abishai defeat the enemy (x. 6-14); the second battle: Hadarezer leads the Syrians, against whom David in person takes the field, marching to Helam, where he defeats them (x. 15-19); war against Ammon is renewed, but David remains at Jerusalem; he sins with Bath-sheba, wife of Uriah the Hittite, who is with the army (xi. 1-5); to hide his sin David commands Uriah to return home, but is foiled in his designs (xi. 6-13); Uriah delivers to Joab a letter from David containing an order to place Uriah in the forefront of the battle so that he may be killed; this is done, and Uriah falls (xi. 14-17); Joab sends a report to David (xi. 18-25); David takes Bath-sheba into his house, where she gives birth to the first son born unto him while king; Yhwh is displeased (xi. 26, 27); Nathan's parable: "Thou art the man"; Nathan rebukes the king; David confesses (xii. 1-15); the child sickens; David fasts; death of the child; David, to the surprise of his servants, now eats; his explanation (xii. 16-23); Solomon born of Bathsheba; Nathan gives him the name "Jedidiah" (xii. 24-25); Joab calls upon David to join the army lest all the glory of the victory fall to his (Joab's) name; David captures Rabbah, taking the king's crown for himself, and treating the prisoners most cruelly; end of the war (xii. 26-31).该探险队对亚扪人和叙利亚：第一战役;挑衅：亚扪人的国王去世后，大卫发出了一个代表来陈述他的慰问hanun ，儿子和接班人;他的特使是严重的侮辱，并送回与1的一半他们的胡须剃光富裕，她们的衣服切断，在中东，以使他们有等待在杰里科，直到他们获得新的服装和他们的胡须生长（十一月五日） ;第一次战役：特德雇用叙利亚雇佣军，对其中，朱发送乔阿布和军队威武的男子;与罚款战略乔阿布和他的兄弟比筛战胜敌人（十6月14日） ;第二战役： hadarezer领导叙利亚人，对其中国宝在人采取领域，走向helam ，他在那里的失败，他们（十15-19 ） ;战争对亚扪人续期，但朱仍然在耶路撒冷，他的罪过与浴室示巴，妻子uriah该赫梯，谁是与陆军（ xi. 1月5日） ;隐藏他的单仲偕国宝命令uriah回家，但侦破一宗在他的设计（ xi. 6月13日） ; uriah传递至乔阿布的信从，朱载有一，以地方uriah在前列的战斗，使他可能丧生;这样做，和uriah瀑布（ xi. 14-17 ） ;乔阿布发出了一个报告，朱（ xi. 18-25 ） ;国宝需浴示巴到他的房子，在那里她生下第一个儿子出生祂，而国王; yhwh是不悦（ xi. 26 ， 27 ） ;弥敦道的寓言： “你的艺术，该名男子” ;弥敦道指责国王;国宝confesses （ xii. 1月15日） ;儿童sickens ;国宝fasts ;死刑该儿童的;国宝，感到惊讶他的仆人，现在吃;他的解释（ xii. 16-23 ） ;所罗门出生的拔示巴;弥敦道给他命名为“ jedidiah ” （ xii. 24日至25日） ;乔阿布吁请大卫加入军队，否则所有的荣耀的胜利属于他（乔阿布的）名称;国宝捕捉安曼，以国王的皇冠为自己，和治疗的犯人最残酷;战争结束（ xii. 26-31 ） 。
Amnon and Absalom: Amnon, in love with Tamar, the sister of his half-brother Absalom, upon the counsel of his cousin Jonadab feigns sickness and secures his father's consent for Tamar to nurse him; he outrages her, and sends her off with insults (xiii. 1-19); Absalom, seeing her grief, consoles her, takes her to his house and awaits an opportunity to take revenge (xiii. 20-22); two years later Absalom invites the king and his sons to a sheep-shearing feast in Baal-hazor, in which Amnon, after the king's refusal to attend, takes part; at the bidding of Absalom, Amnon is killed at the table (xiii. 23-29a); the king's sons fleeing, David hears that all have been killed; Jonadab reassures him, revealing to him Absalom's plot; Absalom takes refuge with Talmai, King of Geshur, remaining in exile three years (xiii. 29b-38); the king yearns for Absalom; Joab's ruse in sending for a wise woman from Tekoah, who feigns to be a widow and to having had an experience with her two sons similar to that of the king; extracting a promise from David that the avenger of blood shall destroy no more, she invokes the promise in Absalom's case; she confesses to be in leaguewith Joab (xiii. 39-xiv. 20); Absalom is granted complete immunity; Joab is sent to bring him home; Absalom is bidden to stay in his own house without seeing the king (xiv. 21-24); Absalom's beauty; his sons and daughter (xiv. 25-27); Absalom, after living two years in Jerusalem without seeing the king, in order to force an interview with Joab sets fire to the latter's field; Joab meets Absalom, and at his bidding intercedes in his behalf with David; David pardons Absalom (xiv. 28-33). amnon和押沙龙： amnon ，在爱与添马舰，他的妹妹，同父异母兄弟押沙龙，当律师，他的堂兄jonadab feigns疾病，并确保他的父亲的同意添马舰护士他，他的暴行，她的，并传送她的小康与侮辱（ xiii. 1月19日） ;押沙龙，看到她的悲痛，控制台她，她向他的房子，并等待一个机会，以采取报复（ xiii. 20-22 ） ;两年后押沙龙请国王和他的儿子，以一只羊剪切盛宴在巴力- hazor ，在这种amnon后，国王的拒绝出席，参加;竞投押沙龙， amnon是死亡，在表（ xiii. 23 - 29A条） ;国王的儿子逃走，朱听说所有已被杀害; jonadab放心他，揭示了他押沙龙的阴谋;押沙龙需庇护达买，国王的基述，其余的在流亡三年（ xiii. 29 B款- 38 ） ;国王渴望押沙龙;乔阿布的鲁塞在发送一个明智的女子从tekoah ，谁feigns是一个寡妇，并过一的经验，与她的两个儿子相似，即国王;提取的承诺，来自David复仇者的血液应销毁，没有更多的，她引用的承诺，在押沙龙的案件;她confesses要在leaguewith乔阿布（ xiii. 39 - 14 。 20 ） ;押沙龙是理所当然的完全豁免权;乔阿布发送，使他回家;押沙龙是bidden继续留在自己的房子没有看到国王（ xiv. 21 - 24 ） ;押沙龙的美丽;他的儿子和女儿（ xiv. 25日至27日） ;押沙龙，后两年的生活在耶路撒冷没有看到国王，以迫使采访乔阿布套消防到后者的领域;乔阿布会见押沙龙，和他竞标intercedes在他的代表与David ;国宝赦免押沙龙（ xiv. 28-33 ） 。
David and Absalom.大卫和押沙龙。
Absalom's Rebellion: Outbreak of the rebellion at Hebron (xv. 1-12); David has to leave Jerusalem; incidents of the flight; Ittai; Zadok and the Ark; Ahithophel and Hushai; Ziba reveals Mephibosheth's plot against David, and is rewarded; Shimei curses David, who, however, will not have him punished (xv. 13-xvi. 14); Absalom at Jerusalem; Hushai joins him; Ahithophel advises Absalom to seize the harem (in token of his being the ruling sovereign), and asks to be allowed to pursue David; Hushai counsels that Absalom should go out in person at the head of all Israel; Hushai's advice is followed; Hushai sends to Zadok and Abiathar asking them to warn David; Jonathan and Ahimaaz, the messengers, are seen by a lad who betrays them, but they are hidden in a well by a woman, and Absalom can not find them; they warn David, who passes over the Jordan; Ahithophel commits suicide (xvi. 15-xvii. 23); David at Mahanaim; Absalom crosses the Jordan with Amasa as his general; Shobi, Machir, and Barzillai provide beds and food (xvii. 24-29).押沙龙的叛乱：爆发叛乱，在希伯伦（ xv. 1月12日） ;国宝已离开耶路撒冷;事件的飞行; ittai ;扎多克和方舟; ahithophel和hushai ;奇巴揭示了非波设的阴谋对国宝，是奖励;朱士梅诅咒，谁，不过，不会有他的惩罚（ xv. 13 -十六14 ） ;押沙龙在耶路撒冷; hushai加入他; ahithophel意见，押沙龙抓住harem （在令牌，他作为执政党的主权） ，以及要求被允许追求国宝; hushai律师认为，押沙龙应该走出去，在人头部的所有以色列; hushai的意见，其次是; hushai发送给扎多克和亚比亚他，要求他们提出警告，国宝; Jonathan和ahimaaz ，信差，被认为是由法援署谁出卖他们，但他们隐藏在一个由一女，和押沙龙无法找到他们，他们警告朱，谁经过的约旦; ahithophel自杀（ xvi. 15 - 17 。 23 ） ;国宝在玛哈念;押沙龙穿越约旦与阿马萨他一般; shobi ， machir ，巴西莱提供病床和食品（ xvii. 24-29 ） 。
The Battle and Absalom's Death: David not allowed to go into battle; he gives orders to deal gently with Absalom; the battle in the forest of Ephraim; Absalom is defeated; he is caught by his hair in the boughs of an oak while his mule passes from under him; Joab, learning of this, takes three darts and thrusts them into Absalom's heart; this ends the pursuit (xviii. 1-16); glosses concerning Absalom's monument and grave (xviii. 17-18); Joab sends the Cushite to the king; Ahimaaz, after having been refused by Joab, is allowed to follow the Cushite, whom he outruns; Ahimaaz informs the king of the victory; David inquires after Absalom, and receives from Ahimaaz an evasive answer; the Cushite arriving, David learns of his son's fate; David's lamentation (xviii. 19-33); the people mourn, the soldiers entering the city as though they had been defeated; Joab forces David to show himself to the people (xix. 1-9); David returns at the solicitation of the people and the priests; Shimei supplicates for pardon; Mephibosheth, whose appearance shows grief, pleads that his servant deceived him; Ziba and he are told to divide the land; Barzillai invited to live at court; he declines, pleading old age, and begging that Chimham may take his place; jealousy between Judah and Israel (xix. 10-44).战斗和押沙龙的死亡：国宝不得进入战斗;他给的订单处理，轻轻与押沙龙;战斗在森林中的ephraim ;押沙龙是打败了，他是受他的头发，在boughs一个橡树，而他的骡子通过从下他;乔阿布，学习这一点，需时3飞镖游戏的主旨和他们成为押沙龙的心，这两端的追求（ xviii. 1月16日） ;美化有关押沙龙的纪念碑和严重（ xviii. 17日至18日） ;乔阿布发送古实向国王; ahimaaz后，一直拒绝乔阿布，是允许遵循古实，他outruns ; ahimaaz通知国王的胜利;国宝询问后，押沙龙，并接收由ahimaaz回避回答;古实抵港，大卫得知他的儿子的命运;大卫的lamentation （ xviii. 19-33 ） ;人民的悼念，战士们进入城市，虽然他们已被打败;乔阿布势力的国宝，以显示自己是人民的（ xix. 1月9日） ;朱传回在征求人民群众和司铎;士梅supplicates赦免;非波设，其外观显示，悲伤，恳求，他的仆人欺骗他;奇巴和他告诉分裂的土地;巴西莱邀请住在法院，他跌幅，恳求岁的年龄，和乞讨认为chimham可能需要他的地方;妒忌之间的犹大和以色列（ xix. 10-44 ） 。
Sheba's Uprising and Amasa's Violent Death: Sheba instigates a rebellion on the part of Israel (xx. 1-2); David's return to Jerusalem; treatment of his concubines (xx. 3); Amasa, bidden to call the Judeans together, exceeds the prescribed limit of three days; Abishai given command to pursue Sheba; at the great stone in Gibeon, Amasa meets them; Joab in full equipment salutes him, and thrusts a sword into his bowels, killing him; kindness of a young man to the dying Amasa (xx. 4-13); Sheba besieged in Abel; the wise woman's parley with Joab to save the city; Joab asks that Sheba be delivered up, and the woman promises that his head shall be thrown to Joab over the wall; she induces the people to kill Sheba, and his head is cast out to Joab; the siege is raised (xx. 14-22); repetition of viii.示巴的起义和阿马萨的暴力死亡：示巴煽动叛乱对以色列的一部分（ xx. 1月2日） ;大卫的返回耶路撒冷;治疗他的妾侍（ xx. 3 ） ;阿马萨， bidden致电judeans两者合计，超过明限制的三天;比筛给予命令，以追求示巴;伟大的石头基遍，阿马萨会见他们;乔阿布在充分设备致敬，他的主旨和一把刀到他的肠，把他打死;善良的年轻男子，以亡者阿马萨（ xx. 4月13日） ;示巴围困在阿贝尔;明智的女人的parley与乔阿布救市;乔阿布要求示巴交付，以及该名女子的承诺，他的头部应投掷到乔阿布超过墙;她诱导人杀死示巴，和他的头部是铸造出来乔阿布;围困的是提出的（ xx. 14-22 ） ;重复八。 16-18 (xx. 23-26). 16日至18日（ xx. 23日至26日） 。
(3) Complementary Appendixes: Famine and the extermination of Saul's house (xxi. 1-14); the four giants and their capture (xxi. 15-22); David's song of triumph (xxii.); his last words (xxiii. 1-7); his thirty-three "mighty men" (xxiii. 8-39); census (xxiv. 1-9), plague (xxiv. 10-17), and erection of the altar (xxiv. 18-25). （ 3 ）互补性附录：饥荒和灭绝娑罗双树的家（ xxi. 1月14日） ;四巨头和他们的捕获（ xxi. 15-22 ） ;大卫的宋得胜（ xxii. ） ;他的最后一句话（ xxiii. 1月7日） ;他33 “威武之男子” （ xxiii. 8-39 ） ;普查（ xxiv. 1月9日） ，鼠疫（ xxiv. 10月17日） ，并竖立祭坛（ xxiv. 18-25 ） 。 Complex Documentary Sources.复杂的文件来源。
-Critical View:关键的看法：
Rabbinical tradition assigns to Samuel the prophet the authorship of ch.犹太教的传统指派给塞缪尔先知作者的CH 。 i.-xxiv.一-二十四。 (his own biography up to his death), while, on the strength of I Chron. （他自己的传记到他的逝世） ，而对强度的I慢性。 xxix.二十九。 29, it credits Gad and Nathan with having written the remainder of the book (I and II forming one book in the Jewish canon; BB 14b, 15a; see Biblical Data, above). 29 ，学分总装及弥敦道与写了余下的这本书（ I和II形成一本书在犹太佳能; BB心跳14b ， 15A条;见圣经的数据，如上所示） 。 In so far as tradition recognizes that the books of Samuel are not by one author, it accords with the conclusions of the critical schools.在迄今作为传统认识到的书本，黄秉槐是不是由一位作者，它符合结论的关键学校。 It is, however, needless to add that modern scholars reject the theory of the joint authorship of Samuel, Gad, and Nathan.然而，它不用补充一点，就是现代学者拒绝理论的联合作者，黄秉槐，总装，及弥敦道。 As preserved in the canon, the books of Samuel are clearly not the work of men contemporary with the events chronicled.作为保存在佳能，书籍塞缪尔显然是不工作的男性与当代的事件记载。 Behind these documents lie various and conflicting traditions which, in keeping with the method of early Hebrew historiography, the compiler has to a certain extent incorporated in his work without making any attempt to harmonize discrepancies.这些文件背后的各种谎言和矛盾的传统，在符合法的早期希伯来语史学，编译器要在一定程度上纳入了他的工作而不做任何努力，以协调各不一致。 Thus, in recording how Saul was chosen king, the first book in ch.因此，在录音如何娑罗双树被选为国王，第一本书，在CH 。 ix., x.九，十。 1-16, xi. 1月16日，十一。 1-11, 15, xiii., and xiv. 1月11日， 15日，第十三，第十四和。 1-46 proceeds on the theory that Yhwh had appointed a king over the people in order to liberate them from the yoke of the Philistines, commanding the seer to anoint young Saul, who had come to him while seeking his father's asses (ix. 15 et seq.). 1-46收益就理论yhwh任命了一个国王比人民在以解放他们从枷锁的非利士人，指挥季节能效比，以anoint年轻的娑罗双树，谁已经到了他的同时，寻求他父亲的资产（ ix. 15等法律） 。 In the war against the Ammonites, Saul proves himself a hero and is chosen king by the people (xi.), after which he leads them against the Philistines (xiii. et seq.).在战争中对菊石，娑罗双树，证明自己是一个英雄，是选择的国王是由人民（ xi. ） ，之后，他所领导的，他们对非利士人（ xiii.等法律） 。 It is for this war that he enlists young David's services (xiv. 52).这是这场战争中，他enlists青年大卫的服务（ xiv. 52 ） 。 An altogether different sequence of events and ideas is unfolded in vii.一个完全不同的事件序列和想法，是展现在七。 2 et seq., viii., x. 2等法律，八，十。 17-24a, xii., and xv. 17 - 24A条，第十二章，和第XV 。 Samuel the judge is remembered as having finally and conclusively driven off the Philistines.黄秉槐法官的记忆，终于得出结论，并赶走了非利士人。 Ungrateful Israel, in order to be like the other peoples, compels Samuel in his old age to yield to their clamor for a king; and Yhwh, though greatly incensed, at last gives His consent (viii., x. 17 et seq.).忘恩负义以色列，在以像其他国家人民，迫使黄秉槐在他的晚年屈服于他们的鼓噪国王; yhwh ，虽然极大愤怒，终于让他同意（ viii. ，十，十七条及以下各条） 。 。 With due solemnity Samuel relinquishes the office which he has administered so faithfully, but reserves for himself the post of censor and counselor, and interceder with Yhwh (xii.).适当的严肃性，黄秉槐放弃办公室，他经管的，所以，忠实地，但储备，为自己的职位检查员和参赞，以及interceder与yhwh （ xii. ） 。 At the first test Saul is discovered to be disobedient and is rejected by Yhwh (xv.).在第一次测试发现，娑罗双树是要听话，并拒绝yhwh （ xv. ） 。
In the story of David a similar duplication and divergence are easily established.在故事的国宝类似的重复和分歧，很容易成立。 In xvi.在十六。 14-23 David is called to Saul's court to dispel the king's evilmoods by playing on the harp. 14日至23日，朱，是所谓的以娑罗双树的法院，以消除国王的evilmoods发挥对竖琴。 He is a young but tried warrior, and is at once appointed armor-bearer to the monarch.他是一位年轻，但尝试的战士，是在一旦任命盔甲的旗手，以君主。 In ch.在CH 。 xvii.十七。 David is a lad who, up to the time when the story opens, tended his father's flock.大卫是一个法援署谁，最多的时候，这个故事打开后，往往他父亲的羊群。 He is not inured to war and kills Goliath with a stone from his shepherd's sling.他是不是inured战争和杀死歌利亚的同一块石头从他的牧羊人的吊索。 This feat of valor attracts to him the attention of Saul, who has him trained subsequently for a warrior's career.这一壮举的英勇吸引他的注意娑罗双树，谁已受过训练，随后他为一位勇士的职业生涯。 Analysis with reference to both the content and the religious conception thereby disclosed, and also to stylistic and linguistic peculiarities, makes it apparent that the books of Samuel in their present form are a compilation from various written and oral sources, their last editor being post-Deuteronomic.分析与参考无论内容和宗教观，从而披露，也文体和语言上的特殊性，使得它明显的书本，黄秉槐在其目前的形式是一个汇编从各种书面和口头消息人士透露，他们正在最后编辑器后deuteronomic 。
Oldest Literary Strata.最古老的文学阶层。
Undoubtedly, the oldest literary documents are David's elegies (on the death of Saul and Jonathan, II Sam. i. 18 et seq.; on Abner, a fragment, II Sam. iii. 33-34).毫无疑问，历史最悠久的文学文件是大卫的elegies （关于死亡的娑罗双树和乔纳森，第二萨姆一18等法律。 ;就abner ，一个片段，二，三。三， 33-34段） 。 Next in age are those portions which are assigned to the "Jerusalem" cycle of stories.明年在年龄的那些部分，其中分配给“耶路撒冷”的恶性循环的故事。 This cycle takes its name from the fact that the scene of the happenings it purports to describe is always Jerusalem.这个周期需要它的名字来自一个事实，即现场的事件，它意图来形容，始终是耶路撒冷。 It gives a history of David and his house, and is probably the work of a Judean writing shortly after Solomon (II Sam. v. 3-16, vi. 9-20).它的历史，大卫和他的房子，可能是工作的一朱迪亚写作后不久，所罗门（二山姆。五， 3月16日，六， 9月20日） 。 To the ninth century, and to a Judean, or perhaps a Benjamite, author, are credited the fragments of Saul's (I Sam. ix. 1-x. 16, xi., xiii., xiv.) and David's histories (I Sam. xvi. 14-23; xviii. 6-11, 20, 27; xx. 1-3, 11, 18-39; xxiii.-xxv.; xxvii.-xxxi.; II Sam. i.-iv.; v. 1, 2, 17-25; xxi. 15-22; xxiii. 8-39).到第九世纪，和一个朱迪亚，或也许便雅悯人，作者，贷记碎片娑罗双树的（我心。九。 1 - X的。 16 ，第十一，第十三，十四， ）和大卫的历史（我心。十六， 14日至23日;十八， 6月11日，第20 ，第27条;第XX 。 1-3 ， 11 ， 18-39 ; xxiii. -二十五。 ; xxvii. -三十一。 ;二，三。 i.-iv. ;五， 1 ， 2 ， 17-25 ;二十一15-22 ;二十三。 8-39 ） 。
Story of the Ark.故事的ark.
The story of the Ark (I Sam. iv. 1-vii. 1) displays a character of its own; it interrupts the story of Samuel begun in the preceding chapters; the punishment of Eli and his sons, which, according to ch.故事的方舟（我心。四。 1 -七。 1 ）显示一个字符其自身的;中断的故事，黄秉槐开始在前面的章节;处罚礼和他的儿子，据的CH 。 iii., might be expected to be the central event, is treated as a mere incident, the whole of Israel being involved in the catastrophe.三，可能会预计将在中央的事件，被视为仅仅是事件发生后，整个以色列在被卷入这场灾难。 Moreover, the fate of the Ark does not emphasize the misfortune of Israel nearly as much as it does the triumph of Elohim, and the episode seems to have been written to bring the latter idea into bold relief.此外，命运的方舟，并不强调的不幸，以色列几乎一样多，因为它确实的胜利罗欣，和插曲似乎已写信给后者带来的构思到大胆救济。 In this account the Ark is regarded as a tribal or national palladium, not as a mere case for the tablets of the Decalogue.在此帐户的方舟被视为是部落或民族钯，而不是仅仅作为案件的牌位十诫。 This part exhibits the coloring of a situation in which a resident of the Northern Kingdom, before the cruder conceptions of the Deity had given way to higher ones, would most likely be interested.这部分展品着色的一种情况，即居民的北部，英国，前cruder概念神已让位给更高的，最有可能会有兴趣。 For this reason it has been held to be a fragment from a history of sanctuaries of northern origin.为此，它已举行了一个片段，从历史的圣地北部的原产地。
The remaining portions of the book reflect the views of prophetism.其余部分的这本书反映的意见， prophetism 。 The histories of Saul and Samuel are rewritten from a very rigid, prophetic point of view (I Sam. i.-iii.; viii.; x. 17-24; xv. [perhaps]; xvii. 1-xviii. 5 [for the most part], 12-19, 28-30; xix. [most]; xxi. 2-10; xxii.; xxvi.; II Sam. i. 6-10, 13-16).历史娑罗双树和Samuel是改写了由一个非常僵化，先知性的角度来看， （我心一-三。 ;八。 ;十， 17-24 ;十五。 [也许] ;十七， 1 - 18 。 5 [对于大多数部分] ， 12月19日， 28日至30日;十九。 [最] ;二十一。 2月10日;二十二。 ;二十六。 ;二，三：一， 6月10日， 13日至16日） 。 Ch.的CH 。 xv.十五。 seems to be planned to connect the older Saul story with this newer prophetic reconstruction.似乎是有计划，以连接老年人娑罗双树的故事，与这新的预言重建。 It presupposes the details of the former (xv. 1, 17 [Saul's anointment] refers to x. 1; the phraseology of xv. 19 recalls xiv. 32), but the prophetic reconstruction of this chapter appears not to have been known when the old Saul story was incorporated.它假定的细节前（ xv. 1月17日， [娑罗双树的anointment ]指十一;用语十五。 19回顾十四。 32 ） ，但先知重建这一章似乎不是已经知道，当旧娑罗双树的故事，被编入。 Otherwise there would have been no occasion for the elaborate justification of Samuel's right to counsel and command Saul.否则会一直没有机会为阐述的理由，黄秉槐的律师的权利和指挥娑罗双树。 Still, the point of view is similar to that of the prophetic reconstruction.还有，的角度来看，类似即预言重建。 Samuel is the king's superior.塞缪尔是国王的优势。 He is not the seer, but the prophet, of the type of Amos and Hosea.他是不是季节能效比，但先知，该类型的阿莫斯和何西阿。 The story emphasizes the teaching that obedience is more precious than sacrifice (comp. Jer. vii. 21-26).故事强调的教学顺从是更为珍贵，比牺牲（ comp.哲。七， 21-26 ） 。
Supposed Time of Redaction.假定时间的节录。
These various components were probably gathered into one compilation shortly before the Exile.这些不同的组件，可能聚集成一个汇编不久之前，流亡国外。 The redactor (Rd) traces of whose hand are found mainly in I Sam.该redactor （路）的痕迹，他们的手被发现，主要是在I萨姆。 ii.二。 27-36, vii. 27-36 ，第七章。 2b-16, xii., and II Sam. 2B卫星- 16 ，十二，第一和第二山姆。 vii., is held to have been under Deuteronomic influences, and thus to have been antecedent to the redactor whose views reflect those of the Priestly Code and through whose hands all of the historical books passed, though in Samuel there are few indications of his revisions, among them the glosses in I Sam.七，举行已下deuteronomic的影响，因此，已先行向redactor他们的意见反映这些的priestly代码，并通过其手中的所有历史书籍获得通过，虽然在黄秉槐有几个迹象显示，他的修改，其中有美化在I萨姆。 ii.二。 22b and the introduction of the Levites in I Sam. 22 B条和引进利在I萨姆。 vi.六。 15 and II Sam. 15和II萨姆。 xv.十五。 24. 24 。 Additions in loose connection are noticeable that can not be classified; for instance, I Sam.增补在松散的方面是明显无法被归类;举例来说，我山姆。 xix.十九。 18-24 and xx. 18-24和第xx 。 They break the sequence of the narrative and introduce several contradictions.他们打破序列的叙述和介绍的几个矛盾。 Ch.的CH 。 xix.十九。 18-24 is an attempt to explain a proverbial idiom ("Saul among the prophets"), and, as such, is a double to I Sam. 18日至24日，是企图解释一个成语谚语（ “娑罗双树间的先知” ） ，和，因为这样的，是一种双重的I萨姆。 x.十。 11. 11 。 According to ch.据的CH 。 xv.十五。 35, Samuel never saw Saul again, but here Saul appears before him. 35 ，塞缪尔从来没有看到娑罗双树再次，但在这里娑罗双树出现在他面前。 Ch.的CH 。 xx., an account David's flight, is similar to xix.第XX ，一个帐户大卫的飞行，是类似十九。 1-7. 1月7日。 Among such additions, gleaned from popular traditions or merely literary embellishments, are reckoned I Sam.在这些增补，收集来自民间传统，抑或只是文学的装饰，计算i山姆。 xxi.二十一。 11-16 and II Sam. 11月16日和第二山姆。 ii.二。 13-16, viii., xxi.-xxiv. 13日至16日，第八条， xxi. -二十四。 The song of Hannah (I Sam. ii. 1 et seq.), the psalm in II Sam.这首歌的汉娜（我萨姆二。 1等及以下各段） ，诗篇，在第二山姆。 xxii., and David's "last words" (II Sam. xxiii. 1 et seq.) are very late.二十二，和大卫的“最后的话” （二山姆。二十三， 1等及以下各段）是非常晚。 These additions may have been made at various periods, but they antedate the final redaction as a part of the second larger division of the canon.这些新增5月已在各个时期，但他们antedate最后节录的一部份，第二个较大的分工，佳能。
Historically, the prophetic reconstruction is entitled to the least confidence.历史上，先知重建有权最少的信心。 So strongly is the "Tendenz" impressed upon the narratives of this group that some recent critics have come to the conclusion that they do not represent an originally independent source, but are due to the literary activity of the Deuteronomic redactor.如此强烈的是“ tendenz ”留下深刻印象后，说明这组认为，最近的一些批评者得出的结论是，他们并不代表一个原来的独立来源，但由于文学活动的deuteronomic redactor 。 Being more naively primitive, the Saul and David histories reflect actual occurrences, colored, however, by the desire to exalt the national heroes.更原始的天真，娑罗双树和大卫史反映实际发生的事件，有色，但是，愿望，发扬民族英雄。 The Jerusalem cycle intends to glorify David's dynasty as the legitimate royal family of all Israel.在耶路撒冷周期打算美化大卫的王朝为合法皇室家族的所有以色列。
The Masoretic text is highly corrupt; that underlying the Septuagint version is more nearly correct.该masoretic文字是高度腐败;背后的septuagint版本更接近正确的。 The literalism of the Greek has enabled scholars in many instances to reconstruct a text much nearer the original than is the extant Hebrew.该literalism的希腊，使学者，在许多重建一个文本较接近原来的比是现存的希伯来文。 Unfortunately, the Greek text of the Septuagint itself requires careful editing.不幸的是，希腊文的septuagint本身需要仔细的编辑。 In many passages the Septuagint shows interpolations based on the Masorah, so that it presents duplicate versions, while in others the original independent Greek has been replaced by the translated Hebrew of the Masoretic text.在许多通道，该septuagint表明，插值的基础上， masorah ，因此它提出了重复的版本，而在另一些原独立的希腊已取代翻译希伯来语的masoretic文本。 The various Septuagint codices are not of equal value for purposes of textual criticism.各septuagint codices不是同等价值为目的的考据学。 The "Codex Vaticanus B" is the most important for the books ofSamuel while the Alexandrinus, itself shows too many emendations of the Greek after the extant Hebrew to be of much aid. “食品法典委员会vaticanus乙”是最重要的为书籍ofsamuel而alexandrinus ，本身就表明有太多emendations的希腊后，现存的希伯来语要得多的援助。
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：
Textual criticism: Friedrich Böttcher, Neue Exegetisch-Kritische Aehrenlese zum AT 1863, vol.考据学：弗里德里希böttcher ， neue exegetisch - kritische aehrenlese zum在1863年，第二卷。 i.; Julius Wellhausen, Der Text der Bücher Samuelis, 1871; SR Driver, Notes on the Hebrew Text of the Book of Samuel, 1890; R. Kittel, Textkritische Erläuterungen (appendix to E. Kautzsch, Die Heilige Schrift des Alten Testaments, 1896); Karl Budde, in SBOT; A. Mes, Die Bibel des Josephus, 1895; H. Oort, Texti Hebraici Emendationes, 1900.一;朱利浩，明镜文本明镜bücher samuelis ， 1871年;简司机，债券在希伯来文的书，黄秉槐， 1890年; r. kittel ， textkritische erläuterungen （附录至E. kautzsch ，模具heilige schrift万alten testaments ， 1896 ） ;卡尔布德，在sbot ;甲的MES ，模具bibel万约瑟夫， 1895年;每小时奥尔特， texti hebraici emendationes ， 1900 。 Commentaries: Otto Thenius, Die Bücher Samuels, 1898; August Klostermann, Die Bücher Samuelis und der Könige, 1887; HP Smith, A Critical and Exegetical Commentary on the Books of Samuel, 1899; Karl Budde, Die Bücher Richter und Samuel, 1890; idem, Die Bücher Samuel (in KHC); Bleek, Einleitung, 1878; Guthe, Kurzes Bibelwörterbuch, 1903.EGH评论：奥托thenius ，模具bücher塞缪尔斯， 1898年8月klostermann ，模具bücher samuelis und明镜könige ， 1887年;惠普史密斯，一个关键和训诂的评论书籍的萨穆埃尔， 1899年;卡尔布德，模具bücher里und萨穆埃尔， 1890年;同上，模具bücher ，黄秉槐（在khc ） ; bleek ， einleitung ， 1878年; guthe ， kurzes bibelwörterbuch ， 1903.egh
ARTICLE HEADINGS:文章标题：
-Biblical Data: -圣经的数据：
The Call of Samuel.的号召，塞缪尔。
Samuel as Judge.塞缪尔担任法官。
Samuel and Saul.和萨穆埃尔娑罗双树。
Samuel and David.塞缪尔和戴维。
-In Rabbinical Literature: -在犹太教文献：
Sources of Biography.来源传记。
-Critical View:关键的看法：
Probably Shaped Under Influence of Deuteronomy.可能形成的影响下申命记。
-Biblical Data: -圣经的数据：
Samuel was the son of Elkanah and Hannah, of Ramathaim-zophim, in the hill-country of Ephraim (I Sam. i. 1).塞缪尔的儿子elkanah和汉娜， ramathaim - zophim ，在山国的ephraim （我心一， 1 ） 。 He was born while Eli was judge.他出生的同时， ELI的是法官。 Devoted to Yhwh in fulfilment of a vow made by his mother, who had long been childless, he was taken to Shiloh by Hannah as soon as he was weaned, to serve Yhwh during his lifetime (i. 11, 22-23, 28).专门yhwh在履行一个誓言发了言他的母亲，谁已久的孩子，他被带到示罗由汉娜尽快，因为他断奶，服务yhwh在他的一生（一， 11月22日至23日， 28日） 。
The Call of Samuel.的号召，塞缪尔。
The sons of Eli being sons of Belial, wicked and avaricious, Samuel ministered before Yhwh in their stead, being even as a lad girded with a linen ephod (ii. 12 et seq., 22 et seq.).儿子礼正的儿子， belial ，邪恶和贪婪，黄秉槐ministered前yhwh在其之而起的，即使作为一项法援署girded与亚麻ephod （ ii. 12条及以下各条， 22条及以下各条） 。 His mother, on her yearly visits, brought him a robe.他的母亲，对她每年的访问，他带来长袍。 As he grew up Samuel won ever-increasing favor with Yhwh and with men (ii. 26).因为他成长起来的黄秉槐韩元不断增加的青睐yhwh和与男子（ ii. 26 ） 。 How he was called by Yhwh is related as follows: Eli, old and dim of vision, had lain down to sleep, as had Samuel, in the Temple of Yhwh, wherein was the Ark. Then Yhwh called "Samuel!"他是如何被所谓的由yhwh是有关如下：礼，旧和暗淡的视野，已连到睡眠，正如黄秉槐，在庙yhwh ，其中是ark.然后yhwh所谓的“塞缪尔” ！ Answering, "Here am I," Samuel, thinking Eli had summoned him, ran to him explaining that he had come in obedience to his call.回答， “我在这里， ”黄秉槐，思想礼曾召见他，然向他解释说，他曾来在服从他的呼吁。 Eli, however, sent him back to his couch.礼，不过，送他回到他的沙发上。 Three times in succession Samuel heard the summons and reported to Eli, by whom he was sent back to sleep. 3倍，在继承塞缪尔听到了传票，并上报礼，由谁来他被送回睡觉。 This repetition finally aroused Eli's comprehension; he knew that Yhwh was calling the lad.这一重复，终于引起了礼的理解;他知道yhwh是要求法援署。 Therefore he advised him to lie down again, and, if called once more, to say, "Speak, for Thy servant heareth."因此，他劝他躺下再次，如果再次呼吁，说： “发言，为你的仆人heareth ” 。 Samuel did as he had been bidden.黄秉槐没有，因为他已bidden 。 Yhwh then revealed to him His purpose to exterminate the house of Eli. yhwh ，然后向他透露，他的目的要消灭众议院礼。
Samuel hesitated to inform Eli concerning the vision, but next morning, at Eli's solicitation, Samuel related what he had heard (iii. 1-18).黄秉槐毫不犹豫地告知礼关于远见，但第二天早上，在礼的邀约，黄秉槐有关的是什么，他听说（ iii. 1月18日） 。 Yhwh was with Samuel, and let none of His words "fall to the ground." yhwh是塞缪尔，让没有他的话： “跌倒在地上” 。 All Israel from Dan to Beer-sheba recognized him as appointed to be a prophet of Yhwh; and Samuel continued to receive at Shiloh revelations which he imparted to all Israel (iii. 19-21).所有以色列从丹啤酒-示巴承认，他获委为先知的yhwh ;和Samuel继续收到在示罗的启示，他传授给所有以色列（ iii. 19日至21日） 。
Samuel as Judge.塞缪尔担任法官。
During the war with the Philistines the Ark was taken by the enemy.在战争期间与非利士人的方舟，是所采取的敌人。 After its mere presence among the Philistines had brought suffering upon them, it was returned and taken to Kirjath-jearim.后其仅仅存在之间的非利士人带来了深重灾难，这是归侨和采取kirjath - jearim 。 While it was there Samuel spoke to the children of Israel, calling upon them to return to Yhwh and put away strange gods, that they might be delivered out of the hands of the Philistines (vii. 2 et seq.).虽然这是有黄秉槐发言，以儿童的以色列，呼吁他们返回yhwh ，并远离奇怪的神，他们可能会发表出来手中的非利士人（ vii. 2条及以下各条） 。 The test came at Mizpah, where, at Samuel's call, all Israel had gathered, under the promise that he would pray to Yhwh for them, and where they fasted, confessed, and were judged by him (vii. 5-6).测试是在米斯帕，凡在塞缪尔的号召，所有以色列已聚集，根据承诺，他将祈祷yhwh为他们，而他们禁食，坦白，并判断他（ vii. 5-6 ） 。 Before the Philistines attacked, Samuel took a sucking lamb and offered it for a whole burnt offering, calling unto Yhwh for help; and as the Philistines drew up in battle array Yhwh "thundered with a great thunder" upon them, "and they were smitten beforeIsrael."前非利士人攻击，塞缪尔了吸吮的羔羊，并提供它为整个燔祭，要求所不欲， yhwh为帮助;正如非利士人，制定了在阵yhwh “ thundered与一个伟大迅雷”后，他们“ ，他们smitten beforeisrael “ 。 As a memorial of the victory Samuel set up a stone between Mizpah and Shen, calling it "Ebenezer" (= "hitherto hath the Lord helped us").作为一个纪念的胜利，黄秉槐成立了石材之间的米兹帕沉，把它称为“心光” （ = “迄今祂所主帮助我们” ） 。 This crushing defeat kept the Philistines in check all the days of Samuel (vii. 7-14).这一惨败，保持非利士人在检查所有的日子，黄秉槐（ vii. 7月14日） 。
In his capacity as judge Samuel went each year in circuit to Beth-el, and Gilgal, and Mizpah, but he dwelt at Ramah, where he built an altar (vii. 15 et seq.).在他的身份，法官塞缪尔到每年在电路什么-下午， gilgal ，米斯帕，但他花了在ramah ，他在那里建立了一个祭坛（ vii. 15条及以下各条） 。 When he had grown old, and was ready to surrender his duties to his sons, neither Joel, the first-born, nor Abijah, the second, proved worthy; they "turned aside after lucre, and took bribes" (viii. 1-3).当他长大岁，并准备投降，他的职责，以他的儿子，既不的Joel ，首先出生的，也不是abijah ，第二，证明了值得他们“把预留后带来滚滚的财源，并收受贿赂” （ viii. 1 - 3 ） 。 This induced the elders to go to Ramah and request Samuel to give them a king, as all the other nations had kings.这诱导的长者去ramah ，并要求黄秉槐给他们一个国王，因为所有其他国家有国王。 Samuel was much vexed, but upon praying to Yhwh and receiving the divine direction to yield, he acquiesced, after delivering a powerful address describing the despotism they were calling upon themselves and their descendants; this address, however, did not turn the people from their purpose (viii. 3 et seq.).黄秉槐得多困扰，但在祈求yhwh和接收神的方向，以高产，他默许后，提供了强大的地址描述了专制，他们呼吁他们自己和他们的后裔;这份施政报告，不过，没有把人民从他们的目的（ viii. 3条及以下各条） 。 In this crisis Samuel met Saul, who had come to consult him, the seer, concerning some lost asses.在这场危机中，黄秉槐会见了娑罗双树，谁曾来征询他说，季节能效比，一些失去资产。 Yhwh had already apprised him of Saul's coming, and had ordered him to anoint his visitor king. yhwh已了解到他的娑罗双树的未来，并已命令他anoint他的访客国王。 When Saul inquired of him the way to the seer's house, Samuel revealed his identity to the Benjamite, and bade him go with him to the sacrificial meal at the "high place," to which about thirty persons had been invited.当娑罗双树询问了他的方式向预言者的房子，黄秉槐表露身份，向便雅悯人，八德他跟他一起去祭祀餐“高的地方， ”其中约30人已被邀请。 He showed great honor to Saul, who was surprised and unable to reconcile these marks of deference with his own humble origin and station.他表现出极大的荣誉娑罗双树，谁感到惊讶和无法调和这些标志听从自己的卑微的起源和站。 The next morning Samuel anointed him, giving him "signs" which, having come to pass, would show that God was with him, and directing him to proceed to Gilgal and await his (Samuel's) appearance there (ix., x. 1-9).第二天早上，黄秉槐选定他，给他“标志”后，来通过，将表明神与他，并指挥他进行gilgal ，并等待他（黄秉槐的）的外观有（ ix. ，十1 - 9 ） 。
Samuel and Saul.和萨穆埃尔娑罗双树。
In preparation for the installation of Saul, Samuel called the people together at Mizpah, where the private anointment of Saul was confirmed by his selection by lot (x. 17-24).在准备安装娑罗双树，黄秉槐所谓的人民的共同米斯帕，那里的私人anointment的娑罗双树证实他的选择很多（十17-24 ） 。 Samuel is reported also to have taken active part in the coronation of Saul at Gilgal (xi. 12-15).黄秉槐报道，也已采取积极行动的一部分，在加冕的娑罗双树在gilgal （ xi. 12月15日） 。 He profited by the opportunity to rehearse before the people his own life and secure their acknowledgment of his probity.他获利的机会，由排练之前，人民自己的生命和安全的，他们承认他的正直。 After a solemn admonition to the people to be loyal to Yhwh, Samuel, as a sign that the demand for a king was fundamentally wicked, called forth thunder and rain, which so impressed the people that they implored him to intercede with Yhwh for them, "that we die not."后一个庄严的警，自励，以人民群众要忠于yhwh ，萨穆埃尔，作为一个迹象，表明需求的一景是从根本上邪恶的，所谓的提出和打雷下雨，因为这样可以使人们留下了深刻的印象，他们恳求他干预与yhwh对于他们来说， “我们不会死” 。 Samuel turned the occasion into a solemn lesson as to what the penalties for disobedience would be (xii.).黄秉槐转向之际，成为一个庄严的教训，至于是什么罚则抗命会（ xii. ） 。
At Gilgal a break with Saul came because, in the absence of Samuel, the king had offered the burnt offering.在gilgal打破娑罗双树来，因为，在没有萨穆埃尔，国王提供了燔祭。 Samuel announced then and there that Saul's dynasty was not to be permitted to continue on the throne (xiii. 8-14).黄秉槐宣布，然后在那里，娑罗双树的王朝是不被准许继续对宝座（ xiii. 8月14日） 。 Nevertheless, Samuel sent Saul to accomplish the extermination of Amalek (xv.).不过，黄秉槐发送娑罗双树完成灭绝amalek （ xv. ） 。 Again Saul proved refractory, sparing Agag, the Amalekite king, and the flocks, and everything that was valuable.娑罗双树再次证明难治，不遗余力agag ， amalekite国王，和群，和一切，这是宝贵的。 Thereupon the word of Yhwh came unto Samuel, announcing Saul's deposition from the throne.于是这个词的yhwh来所不欲，萨穆埃尔，宣布娑罗双树的沉积从宝座。 Meeting Saul, Samuel declared his rejection and with his own hand slew Agag (xv.).会议娑罗双树，黄秉槐宣布他的排斥和自己的手转换agag （ xv. ） 。 This led to the final separation of Samuel and Saul (xv. 34-35).这导致了最后的分离和萨穆埃尔娑罗双树（ xv. 34-35 ） 。 Mourning for Saul, Samuel was bidden by Yhwh to go to Jesse, the Beth-lehemite, one of whose sons was chosen to be king instead of Saul (xvi. 4).悼念娑罗双树，塞缪尔bidden由yhwh去杰西，什么- lehemite ，其中一人的儿子被选为被国王不是娑罗双树（ xvi. 4 ） 。 Fearing lest Saul might detect the intention, Samuel resorted to strategy, pretending to have gone to Beth-lehem in order to sacrifice.不怕，以免娑罗双树可能检测的意图，黄秉槐诉诸战略，假装去了什么- lehem在以牺牲。 At the sacrificial feast, after having passed in review the sons of Jesse, and having found that none of those present was chosen by Yhwh, Samuel commanded that the youngest, David, who was away watching the sheep, should be sent for.在祭祀盛宴后，在通过审查的儿子杰西，并发现所有这些目前被选为由yhwh ，塞缪尔指挥说，年轻的，国宝，谁不在看羊，应被送到。 As soon as David appeared Yhwh commanded Samuel to anoint him, after which Samuel returned to Ramah (xvi. 5-13).尽快国宝出现yhwh指挥，黄秉槐，以anoint他，之后，黄秉槐返回ramah （ xvi. 5月13日） 。
Samuel and David.塞缪尔和戴维。
Nothing further is told of Samuel until David's flight to him at Ramah, when he accompanied his fugitive friend to Naioth.没有更多的是告诉塞缪尔，直到大卫的飞行，他在ramah ，当他陪同他的逃犯朋友naioth 。 There, through Samuel's intervention, Saul's messengers, as did later Saul himself, turned prophets "before Samuel" (xix. 18 et seq.).在那里，透过黄秉槐的介入，娑罗双树的使者一样，后来娑罗双树自己，把先知“之前，黄秉槐” （ xix. 18条及以下各条） 。 The end of Samuel is told in a very brief note: "And Samuel died, and all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah" (xxv. 1, Hebr.).去年底，黄秉槐是说，在一个非常简短的说明： “和黄秉槐死亡，以及所有以色列聚集在自己在一起，哀叹他，和他埋在他的房子在ramah ” （ xxv. 1 ，黑布尔） 。 But after his death, Saul, through the witch of En-dor, called Samuel from his grave, only to hear from him a prediction of his impending doom (xxviii. 3 et seq.).但在他死后，娑罗双树，通过巫婆的恩dor ，所谓黄秉槐从他的坟墓，只听到他的预测，他即将灭亡（ xxviii. 3条及以下各条） 。
In I Chron.在I慢性。 xxvi.二十六。 28 Samuel the seer is mentioned as having dedicated gifts to the Sanctuary. 28日，黄秉槐的季节能效比是提到有专用的礼物庇护。 He is again represented in I Chron.他又是代表在I慢性。 xi.十一。 3 as having, in Yhwh's name, announced the elevation of David to the throne.三为，在yhwh的名称，宣布海拔大卫的宝座。 He is furthermore credited with having ordained the "porters in the gates" (I Chron. ix. 22).此外，他是记入与祝圣过的“搬运工，在盖茨” （我慢性第九22段） 。
In the Biblical account Samuel appears as both the last of the Judges and the first of the Prophets, as the founder of the kingdom and as the legitimate offerer of sacrifices at the altars (I Sam. vii. 9 et seq., ix. 22 et seq., x. 8, xi. 15, xvi. 1 et seq.).在圣经的帐户，黄秉槐显示为双方最后的法官和第一先知，作为创始人之一，英国和为合法offerer牺牲，在神坛（我萨姆七。九等法律，九。 22等法律，十，八，十一，十五，十六， 1条及以下各条） 。 In fact, Chronicles (I Chron. vi. 28) makes him out to be of Levitical descent.事实上，在历代志下（我慢性。六。二十八日） ，使他被视为利后裔。 According to I Sam.据到I萨姆。 ix.九。 9, the prophets preceding Samuel were called seers, while it would appear that he was the first to be known as "nabi," or "prophet."九，先知前，黄秉槐，被称为seers ，而这样看来，他是第一个被称为“彩蝶”或“先知” 。 He was the man of God (ix. 7-8), and was believed by the people to be able to reveal the whereabouts of lost animals.他是该名男子的神（ ix. 7-8 ） ，被认为是由人民必须能够揭示的下落，失去了动物。 In his days there were "schools of prophets," or, more properly," bands of prophets."他在天有“学校的先知” ，或更正确， “带先知” 。 From the fact that these bands are mentioned in connection with Gibeah (I Sam. x. 5, 10), Jericho (II Kings ii. 5), Ramah (I Sam. xix. 18 et seq.), Beth-el (II Kings ii. 3), and Gilgal (II Kings iv. 38)-places focal in the career of Samuel-the conclusion seems well assured that it was Samuel who called them into being.从事实，即这些乐队中提到的涉嫌与gibeah （我心。十， 5日， 10日） ，杰里科（二王二。 5 ） ， ramah （我心。十九， 18条及以下各条） ，什么-下午（二国王二。 3 ） ，并gilgal （二国王四。 38 ） -地方的重点在职业生涯塞缪尔-的结论，似乎以及保证，这是黄秉槐谁所谓的他们应运而生。 In the Acts of the Apostles (xiii. 20) Samuel occurs as the last of the Judges and the first true prophet in Israel (Acts iii. 24, xiii. 20; Heb. xi. 32), while a gloss in Chronicles (II Chron. xxxv. 18) connects his time with one of the most memorable celebrations of Passover.在使徒行传（ xiii. 20 ） ，黄秉槐发生作为最后的法官和第一个真正的先知在以色列的（行为三。 24 ，十三，二十; heb 。十一。 32 ） ，而光泽度在方志（二慢性。三十五。 18 ）连接的时间，他与其中一个最难忘的庆祝逾越节。 The Old Testament furnishes no chronological data concerning his life.旧约提供了没有时间顺序的数据有关他的生命。 If Josephus ("Ant." vi. 13, § 5) is to be believed, Samuel had officiated twelve years as judge before Saul's coronation.如果约瑟夫（ “蚂蚁” 。六。 13 ， § 5 ）是可信的，塞缪尔曾担任十二年担任法官之前，娑罗双树的加冕。 The year 1095 BC is commonly accepted as that of Saul's accession to the throne.今年1095年是普遍接受的，即娑罗双树的加入宝座。 EGH欧洲加沙医院
-In Rabbinical Literature: -在犹太教文献：
Samuel was a Levite (Lev. R. xxii. 6) of the family of Korah (Num. R. xviii. 17), and was also a Nazarite (Naz. 66a).塞缪尔利（ lev. r.二十二。 6 ）家庭korah （ num. r.十八17 ） ，也是一个把拿细耳人（ naz. 66a ） 。 As a child he was extremely delicate (Ḥag. 6a), but highly developed intellectually.作为一个孩子，他是非常微妙（ ḥag. 6A ）条，但高度发达的智力。 Thus, when he was weaned and brought by his mother to Shiloh, he noticed that the priests were most careful that the sacrificial victims should be slain by one of their number.因此，当他断奶，并带来他的母亲，以示罗，他注意到，祭司最审慎的表示，殉葬品，应被杀害之一，其数目。 Samuel, however, declared to the priests that even a layman might offer sacrifice, whereupon he was taken before Eli, who asked him the grounds of his statement.萨穆埃尔，不过，宣布祭司，即使是门外汉，可能提供的牺牲，这种情况下，他被带到之前，礼，谁问他，理由是他的声明。 Samuel answered: "It is not written that the priest shall slay the victim, but only that he shall bring the blood" (Lev. i. 5; comp. Zeb. 32a).黄秉槐回答说： “这不是写神父应斩受害人，但只说，他应把血液” （ lev.一，五;可比。 zeb 。 32A条） 。 Eli acknowledged the validity of his argument, but declared that Samuel merited the penalty of death for giving legal decisions in the presence of a master; and it was only the entreaty of Samuel's mother which saved the child (Ber. 31b).礼承认的有效性，他的论点，但宣布，黄秉槐值得刑罚的死亡给法律问题的决定，在在场的硕士;这只是entreaty塞缪尔的母亲挽救儿童（ ber. 31 B条） 。 When God revealed Himself to Samuel for the first time and called his name, he cautiously answered only "Speak" (I Sam. iii. 10) and not, as Eli commanded him, "Speak, O God" (Shab. 113b).当上帝发现自己塞缪尔为第一次，并呼吁他的名字，他谨慎的回答只是“发言” （我心三。 10 ） ，而不是作为礼指挥他， “发言，上帝啊” （ shab. 113b ） 。
Samuel was very rich.黄秉槐十分丰富。 On his annual journeys as judge to various cities (comp. I Sam. vii. 16-17) he was accompanied by his entire household, and would accept hospitality from no one (Ber. 10b; Ned. 38a).对每年一度的行程，曾担任法官，以各城市（ comp. i萨姆七。 16-17日） ，他是伴随着他的整个家庭，并会接受款待，从没有人（ ber. 10 B条;非执行董事。 38A条） 。 While Moses commanded the people to come to him that he might declare the Law to them (comp. Ex. xviii. 14-16), Samuel visited all the cities of the land to spare the people weary journeys to him; and while Samuel was considered equal to Moses and to Aaron (Ber. 31b; Ta'an. 5b), he was favored above Moses in one respect; for the latter was obliged to go to the Tabernacle to receive a revelation from God, whereas God Himself came to Samuel to reveal His will to him (Ex. R. xvi. 4).同时，郑慕智指挥的人来向他表示，他可能宣布依法对他们（ comp.前。十八， 14日至16日） ，黄秉槐访问了所有的城市土地备件人民的厌倦，他的行程;而塞缪尔考虑到平等的摩西和亚伦（ ber. 31 B条; ta'an 。 5B ）条，他是最惠国待遇，上述郑慕智在一个方面;对于后者不得不去幕得到的启示来自上帝，而上帝自己来黄秉槐透露，他会向他（例如r.十六。 4 ） 。 For ten years Samuel judged Israel; but in the tenth the people asked for a king.为十年，黄秉槐判断，以色列，但在第十届人民的要求国王。 Samuel anointed Saul; and when the latter was rejected by God, Samuel grieved bitterly and aged prematurely (Ta'an. 5b).黄秉槐选定娑罗双树;时，后者被否决的上帝，塞缪尔悲痛不已，年龄过早（ ta'an 。 5B ）条。 Cruel though he was in hewing Agag to pieces, yet this was a righteous punishment for the Amalekite, who had been equally barbarous to the children of Israel (Lam. R. iii. 43).残酷的，虽然他在hewing agag成碎片，不过，这是正义的惩罚，为amalekite ，谁已同样的野蛮，以儿童的以色列（ lam. r.三43段） 。
Samuel wrote the books of Judges and Ruth, as well as those bearing his own name, although the latter were completed by the seer Gad (BB 14b-15a).黄秉槐写的书籍法官和罗思，以及那些关系到他个人的名义，虽然后者完成了由季节能效比总装（ BB心跳14b - 15A条） 。 He died at the age of fifty-two (M. Ḳ. 28a).他是死在年龄52 （米ḳ 。第28A ） 。 When he was raised from the dead by the witch of Endor at the request of Saul (comp. I Sam. xxviii. 7-19), he was terrified, for he believed that he was summoned to appear before the divine judgmentseat; he therefore took Moses with him to bear witness that he had observed all the precepts of the Torah (Ḥag. 4b).WBJZL当他提出的从死里复活，由巫婆的恩在的请求，娑罗双树（ comp. i山姆。二十八。 7月19日） ，他被吓坏了，他相信他被传唤到出现之前，神judgmentseat ;因此，他了摩西与他的见证，他曾观察到的所有戒律的犹太教律法（ ḥag. 4B ）条。 wbjzl
Sources of Biography.来源传记。
-Critical View:关键的看法：
The outline of the life of Samuel given in the First Book of Samuel is a compilation from different documents and sources of varying degrees of credibility and age, exhibiting many and not always concordant points of view (see Samuel, Books of-Critical View).纲要的生活，黄秉槐由于在第一本书的塞缪尔是一个汇编，从不同的文件和资料来源的不同程度的公信力和年龄，参展的许多并不总是一致的观点（见黄秉槐，书籍的关键检视） 。 The name "Shemu'el" is interpreted "asked of Yhwh," and, as Ḳimḥi suggests, represents a contraction of , an opinion which Ewald is inclined to accept ("Lehrbuch der Hebräischen Sprache," p. 275, 3).命名为“ shemu'el ”的解释是“有记者问， yhwh ， ”而且，正如ḳimḥi顾名思义，代表了收缩，其中的一项民意埃瓦尔德是倾向于接受（ “ lehrbuch明镜hebräischen sprache ， ”页275 ， 3 ） 。 But it is not tenable.但它是站不住脚的。 The story of Samuel's birth, indeed, is worked out on the theory of this construction of the name (i. 1 et seq., 17, 20, 27, 28; ii. 20).的故事，黄秉槐的诞生，确实是工作列于理论建设的名称（一1等法律。 ， 17 ， 20 ， 27 ， 28 ;二20段） 。 But even with this etymology the value of the elements would be "priest of El" (Jastrow, in "Jour. Bib. Lit." xix. 92 et seq.).不过，即使这语言的价值的要素将是“神父萨尔瓦多” （ jastrow ，在“ jour 。背带裤。发亮。 ”十九。九十二条及以下各条） 。 Ch.的CH 。 iii.三。 supports the theory that the name implies "heard by El" or "hearer of El."支持的理论，顾名思义， “听到的下午”或“言外萨尔瓦多” 。 The fact that "alef" and "'ayin" are confounded in this interpretation does not constitute an objection; for assonance and not etymology is the decisive factor in the Biblical name-legends, and of this class are both the first and the second chapter.事实上， “ alef ”和“ ' ayin ”是混淆了在这方面的解释，并不构成反对; assonance ，而不是语言是决定性因素，在圣经中的名字-传说，和这个阶层，都是第一和第二章。 The first of the two elements represents the Hebrew term "shem" (= "name"); but in this connection it as often means "son."第一次的两个要素，代表了希伯来语的“ shem ” （ = “姓名” ） ;但在这方面，作为往往意味着“儿子” 。 "Shemu'el," or "Samuel," thus signifies "son of God" (see Jastrow, lc). “ shemu'el ， ”或“塞缪尔” ，从而标志着“上帝的儿子” （见jastrow ，立法会） 。
The older strata in the story are more trust worthy historically than are the younger.老地层中的故事更值得信任，在历史上比是年轻。 In I Sam.在I萨姆。 ix.九。 1-x. 1 - X的。 16 Samuel is a seer and priest at one of the high places; he is scarcely known beyond the immediate neighborhood of Ramah. 16 ，黄秉槐是一个预言者和牧师在一个高的地方，他几乎是众所周知的超越立即居委会的ramah 。 Saul does not seem to have heard of him; it is his "boy" that tells him all about the seer (ix.).娑罗双树似乎没有听说过他，这是他的“男孩”告诉他所有关于季节能效比（ ix. ） 。 But in his capacity as seer and priest, Samuel undoubtedly was the judge, that is, the oracle, who decided the "ordeals" for his tribe and district.但在他的身份，季节能效比和司铎，黄秉槐无疑是法官，即是甲骨文，谁决定“磨难” ，他的部落和地区。 In order to apply to him the title of "judge" in the sense it bore in connection with the heroes of former days-the sense of "liberator of the people"-the story of the gathering at Mizpah is introduced (vii. 2 et seq.).在以适用于他的标题“法官”的意识，它承担他们涉嫌与英雄的昔日-意识“解放者人民的”的故事收集在米斯帕介绍（ vii. 2等以下各段） 。 Indeed, the temptation is strong to suspect that originally the name (Saul) was found as the hero of the victory, for which later that of (Samuel) was substituted.事实上，诱惑是强烈的怀疑，原来的名称（娑罗双树）被发现，作为英雄的胜利，为后来的（塞缪尔）取代。 At all events, the story proceeds on the assumption that Samuel had given earnest thought to his people's plight, and therefore was prepared to hail the sturdy Benjamite as the leader in the struggle with the Philistines (ix. 15, 17, 20 et seq.; x. 1 et seq.).在所有的事件，故事的收益就假设黄秉槐已作出认真的思考，以他的人民的困境，因此，准备欢呼坚固便雅悯人作为领导人在斗争中与非利士人（ ix. 15 ， 17 ， 20等法律。 ;十， 1条及以下各条） 。 His hero was to be the champion of Yhwh and of Yhwh's people, the anointed prince ("nagid"), whose call would rouse the scattered tribes from their lethargy and whose leadership would unite the discordant elements into a powerful unit for offense and defense.他的英雄是为了冠军yhwh和yhwh的人，选定王子（ “ nagid ” ） ，其呼吁将振奋分散的部落从他们的嗜睡和他的领导将团结不协调的元素成为一支强大的单位，进攻和防守。 Favoring Saul even before the people had recognized in him their predestined leader, Samuel soon had cause to regret the choice.偏袒娑罗双树，甚至之前，人们已经认识到在他自己命中注定的领导人，塞缪尔尽快已造成遗憾的选择。 Common to both accounts of the rupture (xiii. 8 et seq. and xv. 10 et seq.) is the disobedience Saul manifested in arrogating to himself Samuel's functions as priest and offerer; the story concerning Agag's exemption from the ban (see Schwally, "Der Heilige Krieg im Alten Israel," p. 30) seems to be the more likely of the two, but in both instances the data show clear traces of having been recast into prophetic-priestly molds.常见的两个帐户的破裂（ xiii.八等法律。和第XV 10等以下各段）是抗命的娑罗双树体现在冒用自己的塞缪尔的职能作为牧师和offerer ;的故事，关于agag的豁免禁令（见schwally ， “明镜heilige krieg即时通讯alten以色列， ”第30页） ，似乎是越有可能的两个，但在这两个例子中的数据显示清晰的痕迹，已被改写成谶- priestly模具。
Probably Shaped Under Influence of Deuteronomy.可能形成的影响下申命记。
In fact, the majority of the reports concerning Samuel reflect the post-Deuteronomic, prophetic conception, and therefore, on the theory that before the erection of the central and permanent sanctuary the "altars" and "high places" were legitimate, no offense is manifested at his having, though not a priest, sacrificed at these places, though precisely for this reason the Book of Chronicles lays stress upon his Levitical descent.事实上，在大多数的报告，黄秉槐反映后deuteronomic ，先知的概念，因此，就理论之前，竖立在中央和永久的避难所“神坛”和“高的地方”是合法的，没有进攻是表现在他的考虑，虽然不是一名牧师，牺牲在这些地方，虽然正是基于这个原因，这本书的方志强调后，他利后裔。 In ch.在CH 。 iii.三。 20 Samuel appears as the prophet of Yhwh, known as such from Dan to Beer-sheba. 20 ，黄秉槐显示为先知的yhwh ，被称为如从丹啤酒-示巴。 In ch.在CH 。 xix.十九。 18 et seq. 18条及以下各条。 Samuel is at the head of prophet bands (differing from ix. 1 et seq., where these roving bands of "shouters" ["nebi'im"] appear to be independent of him).塞缪尔是在头部的先知带（从不同的第九1等法律，这些巡回乐队“ shouters ” [ “ nebi'im ” ]似乎是独立于他） 。 Again, ch.再次，社区会堂。 vii., viii., and ix.七，第八，第九和。 represent him as the theocratic chief of the nation.代表他作为神行政的国家。 Ch.的CH 。 vii.七。 7 et seq.七等法律。 must be held to be pure fiction, unless it is one of the many variants of Saul's victory over the Philistines (comp. xiii. 1 et seq.).必须追究，以纯小说，除非这是一个许多变种娑罗双树的胜利超过非利士人（ comp.十三。 1条及以下各条） 。 Nor is there concordance in the conceptions of the rise and nature of the monarchy and the part Samuel played in its founding.也不是在语词概念的崛起和性质的君主立宪制和部分黄秉槐发挥在其成立。 In ix.-x.在ix.-x. 16 Yhwh legitimatizes the nomination of the king, but in ch. 16 yhwh legitimatizes的提名，国王，但在CH 。 viii.八。 the view of Deut.的看法， deut 。 xvii.十七。 14 et seq. 14条及以下各条。 predominates.占主导地位。 This chapter could not have been written before Hos.这一章不可能是在没有得到书面前居屋。 x.十。 9, and the reign of Solomon and some of his successors. 9 ，和统治所罗门和他的一些接班人。 The fact is, the monarchy developed without the intervention of Samuel.事实上，君主立宪制的发展没有干预塞缪尔。 Such deeds as those performed at Jabesh caused the people to offer Saul the crown at Gilgal (xi. 1 et seq.), an act which Samuel, who at first may have welcomed the young leader as chief only, expecting him to remain under his tutelage, was compelled to ratify.这样的事迹，那些表现在jabesh造成人民提供娑罗双树官方在gilgal （ xi. 1等及以下各段） ，作为萨穆埃尔，谁在第一可能有欢迎的青年领袖，作为行政只，期待他留在他的监护，被迫批准。
The story of David's elevation (xvi. 1-13) presents itself as an offset to that of Saul's (I Sam. x. 17 et seq.), the historical kernel in it being the fact that Samuel, disappointed in Saul, transferred his favor to the rival tribe of Judah, and intrigued to bring about the raising of a counter-king in the young freebooter David.故事大卫的海拔（ xvi. 1月13日）介绍了自己作为抵销，即娑罗双树的（我心。十， 17条及以下各条） ，历史的内核，在它被事实萨穆埃尔，失望，在娑罗双树，转移他有利于向竞争对手部落的犹大，推出的实现，提高了反国王在年轻的freebooter大卫。 Ch.的CH 。 xv.十五。 is a prophetic apotheosis of Samuel, which rings with the accents familiar in the appeals of Amos, and which makes Samuel a worthy forerunner of Elijah.是一个先知的典范，黄秉槐，戒指与熟悉的口音，在上诉的阿莫斯，这使得黄秉槐值得的前身利亚。 The Levitical genealogy of I Chron.利族谱的I慢性。 vi.六。 is not historical.是不是历史。
Emil G. Hirsch, Wilhelm Bacher, Jacob Zallel Lauterbach埃米尔g.赫希，威廉bacher ，雅各布扎莱尔lauterbach
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography: Guthe, Gesch.参考书目： guthe ， gesch 。 des Volkes Israel, pp.万volkes以色列，聚丙烯。 68 et seq., Freiburg, 1899; idem, Bibelwörterbuch, Tübingen and Leipsic, 1903; HP Smith, Old Testament History, p. 68条及以下各条，弗赖堡， 1899年;同上， bibelwörterbuch ，蒂宾根大学和leipsic ， 1903年;惠普史密斯，旧约历史，体育 106, New York, 1903.EGH 106 ，纽约， 1903.egh
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