Books of Kings国王 书 中文 - Zhong Wen

General Information一般资料

The two books of Kings, labeled 1 - 2 Kings in the Hebrew and English versions of the Bible, but 3 - 4 Kings in the Greek and Latin, are so designated because of their contents.国王的两本书,标记为1 - 2圣经的希伯来文和英文版本的国王,但3 - 4在希腊和拉丁,都是如此,因为它们的内容指定的国王。They follow and are a continuation of the books of Samuel (1 - 2 Kings in Greek and Latin) and narrate the history of Israel and Judah from Solomon's accession to the destruction of Jerusalem and the exile of Judah in 587 BC.他们遵循并且是塞缪尔(1 - 2在希腊和拉丁国王)的书的延续和叙述以色列和犹大的历史从所罗门加入​​摧毁耶路撒冷和犹大在公元前587流放。

The Books of Kings give a detailed account of Solomon's wisdom and wealth and the building of the Temple at Jerusalem.国王的书给了所罗门的智慧和财富的圣殿在耶路撒冷建立详细的介绍。They also narrate the decline that began during his reign and culminated in the exile.他们还叙述了下滑开始在他的统治和流亡高潮。These books conclude the Deuteronomistic History, the name given to the books from Deuteronomy to Kings, all of which appear to have been compiled on the same principle.这些书结束Deuteronomistic历史,给予从申命记到国王的书籍,所有这一切似乎已在同样的原则编制的名称。 The hand of the Deuteronomistic editor or editors is evident in the stereotyped evaluation of each king by the often anachronistic standards of the Deuteronomic law; the editor(s) also composed the greater part of Solomon's Temple dedication prayer, as well as the long explanation for the fall of Israel.该Deuteronomistic编辑器或编辑的手是在每个国王由Deuteronomic法往往不合时宜标准定型的评价明显;编辑器(S)也组成的所罗门圣殿奉献祈祷更大的一部分,以及丰富的说明为以色列的下降。 The compiler(s) did use earlier sources, however.编译器(S)并使用早期的来源,但是。

These include lost works called the Acts of Solomon, the Chronicles of the Kings of Judah, and the Chronicles of the Kings of Israel; some official lists; an account of the temple construction; and a summary of the official annals of both Israel and Judah.这些措施包括失去工作称为所罗门的犹大国王的记载,以及历代国王对以色列的行为,有些官员名单;一个寺庙建筑帐户,以及一个对以色列和犹大官方史册摘要。 The compiler(s) also incorporated a number of early prophetic legends, including the Elijah - Elisha cycles.编译器(S)也纳入了包括数以利亚先知早期传说 - 以利沙周期。The original work dates from c.615 BC, but it was updated and reedited c.550 BC.从c.615 BC原来的工作日期,但它进行了更新和reedited c.550 BC。

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Bibliography 参考书目
FM Cross, Canaanite Myth and Hebrew Epic (1973); J Gray, 1 - 2 Kings: A Commentary (1970); LB Hinton, First and Second Kings (1988); C Miller, Commentary on First and Second Kings (1991).调频交叉,迦南神话和希伯来语史诗(1973)〔J灰色,1 - 2国王:评注(1970年); LB寒春,第一和第二国王(1988年),C米勒,在第一和第二国王(1991)解说。

Books of Kings图书的国王

Brief Outline简述

  1. Solomon's reigh (1Kings 1-11)所罗门的reigh(1Kings 1-11)
  2. Kings of Israel and Judah (1Kings 12-2Kings 18)以色列和犹大国王(1Kings 12列王记下18)
  3. Kings of Judah to the Exile (2Kings 18-25)犹大国王的父子(列王记下18-25)

The Books of Kings国王的图书

Advanced Information先进的信息

The two books of Kings formed originally but one book in the Hebrew Scriptures.国王的两本书最初形成的,但一个在希伯来文圣经的书。The present division into two books was first made by the LXX., which now, with the Vulgate, numbers them as the third and fourth books of Kings, the two books of Samuel being the first and second books of Kings.将两本书分工首次作出的LXX。,现在,与武加大,作为国王的第三个和第四个数字他们的书,两书的塞缪尔被国王的第一和第二的书籍。 They contain the annals of the Jewish commonwealth from the accession of Solomon till the subjugation of the kingdom by Nebuchadnezzar and the Babylonians (apparently a period of about four hundred and fifty-three years).它们包含从所罗门直到王国的尼布甲尼撒和巴比伦人(显然约453年期)征服加入英联邦的犹太史册。The books of Chronicles (qv) are more comprehensive in their contents than those of Kings.的编年史(QV)的书的内容更全面比国王的。The latter synchronize with 1 Chr.后者同步1染色体。28-2 Chr.28-2染色体。36:21.36:21。While in the Chronicles greater prominence is given to the priestly or Levitical office, in the Kings greater prominence is given to the kingly.而在历代更加突出考虑的是祭司或利未在国王办公室,更加突出考虑的是王道。The authorship of these books is uncertain.这些书的作者是不确定的。

There are some portions of them and of Jeremiah that are almost identical, eg, 2 Kings 24:18-25 and Jer.但他们和耶利米的某些部分是几乎相同,例如,2国王24:18-25和哲。52; 39:1-10; 40:7-41:10.52; 39:1-10; 40:7-41:10。There are also many undesigned coincidences between Jeremiah and Kings (2 Kings 21-23 and Jer. 7:15; 15:4; 19:3, etc.), and events recorded in Kings of which Jeremiah had personal knowledge.也有许多无意中之间耶利米和国王(2国王21-23和耶7点15分; 15时04分,19点03分,等)的巧合,并在其中耶利米国王拥有个人知识记录的事件。These facts countenance in some degree the tradition that Jeremiah was the author of the books of Kings.这些事实在一定程度上的面容传统,耶利米是国王的书籍的作者。But the more probable supposition is that Ezra, after the Captivity, compiled them from documents written perhaps by David, Solomon, Nathan, Gad, and Iddo, and that he arranged them in the order in which they now exist.但更可能的假设是,以斯拉,圈养后,编制写的大卫,所罗门,弥敦道,迦得,并易多或许他们的文件,他安排的顺序,他们现在存在的。

In the threefold division of the Scriptures by the Jews, these books are ranked among the "Prophets."在由犹太人的圣经三倍部门,这些书是名列“先知”。They are frequently quoted or alluded to by our Lord and his apostles (Matt. 6:29; 12:42; Luke 4:25, 26; 10:4; comp. 2 Kings 4:29; Mark 1:6; comp. 2 Kings 1:8; Matt. 3: 4, etc.).他们经常引用或提到我们的上帝和他的使徒(太6点29到,12时42分,路加福音4点25分,26; 10时04分;比赛2国王4点29分,马可福音1:6;比赛。王下1:8;马特3:4,等等)。The sources of the narrative are referred to (1) "the book of the acts of Solomon" (1 Kings 11:41); (2) the "book of the chronicles of the kings of Judah" (14:29; 15:7, 23, etc.); (3) the "book of the chronicles of the kings of Israel" (14:19; 15:31; 16:14, 20, 27, etc.).叙事的来源是指:(1)“一书的所罗门的行为”(1国王11:41);(2)“对犹大诸王记上”(14:29; 15: 7,23,等);(3)“对以色列诸王记上”(14:19,15:31,16:14,20,27,等)。The date of its composition was some time between BC 561, the date of the last chapter (2 Kings 25), when Jehoiachin was released from captivity by Evil-merodach, and BC 538, the date of the decree of deliverance by Cyrus.其组成部分之间的日期是公元前561,在最后一章(王下25),当约雅斤是从囚禁释放邪恶米罗达巴拉,和公元前538,该法令的解脱由赛勒斯日期的日期和时间。

(Easton Illustrated Dictionary)(伊斯顿说明字典)

Third and Fourth Books of Kings国王的第三和第四书籍

Catholic Information天主教信息

The historical book called in the Hebrew Melakhim, ie Kings, is in the Vulgate, in imitation of the Septuagint, styled the Third and Fourth Book of Kings.历史书在希伯来文Melakhim,即国王,被称为是在武加大,在七十模仿,风格的第三和第四的国王图书。This designation is justified, inasmuch as the historical narration contained in I and II Kings is herein continued, and, especially, because the history of David's life, begun in I and II, is here concluded.这个称号是有道理的,生死时刻在第一和第二国王中的历史叙述是这里继续,特别是因为大卫的生活历史,在第一和第二,开始在这里结束。 It is, on the other hand, an independent work, distinct from the Books of Samuel (ie I and II Kings) in its origin and its style, as well as by reason of the purpose it has in view.这是,另一方面,一个独立的工作,从不同的书籍塞缪尔(即第一和第二国王)在它的起源和它的风格,它的目的在检视有理由以及。 Its division into two books--at an awkward place, just in the middle of the history of Ochozias--did not exist in early times, and has only been introduced later into the Hebrew editions from the Septuagint and the Vulgate.在一个尴尬的地方只是在历史中的Ochozias - - 其划分为两个书不存在于早期,并且只有被引入从七十和武加大后的希伯来文版本。A division into three parts would be more in keeping with the contents.一分为三部分分工会更符合的内容一致。The first part (1 Kings 1:11), beginning with David's enactments concerning the succession to the throne and his last instructions, comprises the history of Solomon: his God-given wisdom, the building of the temple and royal palace, the splendour of his reign, his great fall on account of which God announced to him the breaking up of his realm.第一部分(列王纪上1:11),与大卫的关于继承王位和他的最后一个指令成文法开始,包括所罗门的历史:他的上帝赐予的智慧,庙宇和皇家宫殿建筑,是辉煌他的统治,他的帐户,其中神宣布他打破了他的境界的巨大下降。 The second part (1 Kings 12-2 Kings 17) gives an historical survey of the kindred Kingdoms of Juda and Israel: Jeroboam's falling away from God and worship of the golden calf, the continuous wars between the succeeding kings of Israel and Juda up to Achab, the endeavours on the part of Elias to bring back to God the people misled by Achab, the destructive alliances between the house of Achab and the house of David, the miracles, prophecies, and activity of Eliseus, the destruction of the race of Achab by Jehu, Athalia's abortive attempt to destroy the house of David, the further line of contemporaneous kings of Juda and Israel until the end of the last-named kingdom, with an epilogue setting forth the causes of the fall of the latter.第二部分(1国王国王17 12-2)给出了犹大和以色列的亲属演义历史调查显示:耶罗波安的下跌远离上帝和崇拜的金牛犊,以色列和犹大之间的战争持续成功的国王达Achab,对埃利亚斯的努力的一部分带回神的Achab,房子之间的Achab和大卫的奇迹,预言,和Eliseus活动,破坏了种族内部的破坏性联盟误导市民Achab由耶户,Athalia的未遂企图破坏,直到最后命名王国结束大卫,对当时的犹大和以色列诸王进一步行房子与尾声,列举了后者下跌的原因。 The third part (2 Kings 18-25) treats of the history of the Kingdom of Juda after the reign of Ezechias: his miraculous deliverance from the power of the Assyrians, his boastful conniving with the Babylonians, which gave rise to the Babylonian Captivity and Exile, the historical account of the reign of Manasses, whose sins evoked the pronouncement of the ruin of Juda, of Josias, who restored the temple, renewed the covenant with God, and endeavoured to stamp out idolatry, of the last kings up to the destruction of Jerusalem by the Babylonians, with a short postscript concerning the Judeans who had remained behind, and the delivery of King Joachim from his imprisonment.第三部分(2国王18-25)治疗后埃泽希亚什在位的犹大王国​​的历史:他奇迹般的解脱从亚述权力,他与巴比伦人吹嘘纵容,这给人们带来了巴比伦圈养和流放中,对Manasses统治时期,诱发了其罪恶的犹大宣告破产的Josias,谁恢复的寺庙,历史记录,重新与上帝立约,并努力杜绝偶像崇拜,最后国王到破坏耶路撒冷的巴比伦人,用短有关谁一直保持落后Judeans后记,约阿希姆和国王从他的监禁交付。 The Books of Kings were not completed in their present form before the middle of the Exile.国王的书没有完成之前,在他们中间的流亡目前的形式。Indeed 2 Kings 25:27-30, relates that Joachim was released from bondage (562), and admitted to the court of Babylon for "all the days of his life".事实上,王下25:27-30,涉及的约阿希姆被释放束缚(562),并承认“所有他的生活日”,在巴比伦法庭。According to the Babylonian Talmud (Baba bathra, fol. 15, 1), the Prophet Jeremias is the author.据巴比伦塔木德(巴巴bathra,FOL 15,1),先知赫雷米亚斯是作者。Not a few among both older and more recent exegetes consider this probable.非中,既有老年人和较近期的注释者很少考虑这个可能。 It is indeed remarkable that Jeremias's activity is not alluded to--his name not even being mentioned--although he stood in close relation to the events of the last few years, while everything other prophets (eg Elias, Eliseus, Isaias) did for kings and people is carefully noted.这实在是了不起的赫雷米亚斯的活动不是暗示 - 他的名字甚至没有被提及 - 虽然他在密切的关系在过去几年的事件站着,而一切(如埃利亚斯,Eliseus,伊萨亚斯)其他先知也为国王和人民是仔细注意。In case Jeremias was the author, we have to accept the explanation that he did not consider it suitable to relate here what he had set forth at length in his prophecy.如果赫雷米亚斯是作者,我们必须接受的解释,他认为没有什么适合在这里与他在他的预言集长度等等。Furthermore, Jer., lii, the narrative of the events in which Jeremias's predictions were fulfilled, is taken almost verbatim from 2 Kings 24:18-25:30.此外,耶,LII,对其中赫雷米亚斯的预测是实现事件的叙述,几乎是采取逐字从2国王24:18-25:30。 The compiler of the Prophecy of Jeremias felt justified in doing this, inasmuch as, in his opinion, the Books of Kings were by the same author.该编译器的赫雷米亚斯预言感到这样做有道理的,因为生死时刻,在他看来,国王的图书都是由同一作者。There is an undoubted resemblance in language and style between this historical book and the Prophecy of Jeremias.有一个在语言和历史的书,这之间的风格无疑赫雷米亚斯预言相似。The same expressions occur in both writings (compare, for instance, 1 Kings 2:4 with Jeremiah 33:17; 1 Kings 9:8 with Jeremiah 18:16 and 19:8, also Lamentations 2:15; 2 Kings 21:12, with Jeremiah 19:3; 2 Kings 21:13-14, with Jeremiah 30:16 and 22:17, also Lamentations 2:8).同样的表情出现在这两个作品(比较,例如,1国王与耶利米33:17 2:4; 1国王与耶利米18:16和19:8 9:8,也哀歌2:15; 2国王21:12 ,与耶利米19:3; 2国王21:13-14与耶利米30:16和22:17,也悲叹2:8)。 If Jeremias be indeed the author, it must be accepted as probable that he wrote the book not long before, or shortly after, the fall of Jerusalem (587 BC); the last verses (xxv, 27-30) have possibly been added by a different hand.如果确实赫雷米亚斯是作者,我们必须接受的可能,他写的书没多久之前,或之后不久,耶路撒冷(587年)秋,在(XXV,27-30)最后的诗句有可能被添加不同的手。 The style, especially in the second chapter, is entirely different from that of the Books of Samuel (I and II Kings).的风格,特别是在第二章,完全是由塞缪尔(I和II国王)的书籍不同。The well-developed and comprehensive presentation of those books differs noticeably from the dry and chronicle-like reports about most of the kings.这些书籍发达的和全面的介绍从不同明显有关的国王最干燥和编年史式的报告。Besides, the Books of Samuel never refer to those lost books which served as sources and which contained fuller particulars, while the Books of Kings are full of such references.此外,塞缪尔的教科书从来是指那些失去的书籍,如源和载有更全面的资料服务,而国王的图书都是这种提法充分。 In the latter books the chronology is very clearly set down; for instance, as long as the two kingdoms exist simultaneously, in considering the history of one king, the year in which the contemporary king of the other kingdom acceded to the throne and the length of his reign are both indicated.在后一种书的年代是非常明确下来,例如,只要同时存在两个王国在考虑一个国王的历史,在这一年中的其他王国的当代王的宝座,并加入了长度,他的王朝都表示。 Such notices are entirely absent from the Books of Samuel.这样的通知是完全由塞缪尔图书缺席。From them it is even impossible to discover how long Samuel and Saul governed.从他们来说,这更是不可能发现多久撒母耳和扫罗管辖。Moreover, the historian of 1 and 2 Kings himself passes judgment on every king of Israel and of Juda as to whether he did right or wrong in the eyes of God; whereas the Books of Samuel simply give the judgments of other historians or leave it to the reader to judge for himself.此外,1和2国王本人通过对每一个以色列王和犹大,以他是否做得对或在上帝的眼中错误判断的历史学家,而塞缪尔的书籍只是给其他史学家的判断或留待读者自己判断。

The Books of Kings cover a period of about four centuries, from the time of the last years of David until the fall of Jerusalem.国王的图书涵盖了约四百年期间,从大卫的最后几年,直到耶路撒冷的下降时间。They do not give the complete history of Israel during this period; such was not the purpose of the writer.他们不给在此期间,以色列完整的历史,这样是不是作家的目的。He omits many important events or barely alludes to them.他忽略了许多重要的事件或勉强暗示他们。For the political history of the two kingdoms, the military exploits of the kings, their public achievements, he constantly refers to three other writings which, at that time, were still in existence.对于这两个王国的政治历史上,国王的战功,其公共成就,他经常提到三个,当时,他们仍然存在的其他著作。By these references he wishes to indicate that he does not intend to relate everything which may be found in those sources.他希望通过这些引用以表示他不打算涉及一切可能在这些来源中找到。Whoever wanted information concerning the wars, the treaties, and public acts was to consult the writings referred to.谁想要的信息关于战争,条约,并征询公众的行为,是指著作。In the Book of Kings, as is shown by its contents, another matter predominates, namely, the relation of each king to revealed religion.在国王的书,显示其内容,另一回事占主导地位,即每个国王启示宗教的关系。For this reason, the narrator judges the conduct of each king, treats more extensively the history of those kings who fostered or brought religion to a flourishing state (such as Solomon, Ezechias, Josias), or who had, on the contrary, wrought it great harm (Jeroboam I, Achab, and Joram); and therefore he relates particularly what the prophets did to bring back the kings and people to the observance of the laws of religion and to spur them on.出于这个原因,叙述者法官的每一个国王的行为,更广泛地对待那些国王谁培育或提请宗教繁荣状态(如所罗门,埃泽希亚什,Josias),或谁过,相反,它造成的历史极大的伤害(耶罗波安我,Achab,和约兰),因此,他特别涉及什么先知没有带回国王和人民对宗教的法律的遵守,并刺激它们。 The object the writer had in view he indicates very clearly in the epilogue which follows the story of the fall of Israel (2 Kings 17:7 sqq.).对象的作家有鉴于他表示很清楚在尾声遵循的是以色列(2国王17点07 SQQ)秋天的故事。With emphasis he points out the cause: "They worshipped strange gods and they hearkened not [to the warnings of the prophets] and they rejected the covenant that he [God] made with their fathers. And the Lord was very angry with Israel, and removed them from his sight, and there remained only the tribe of Juda. But neither did Juda itself keep the commandments of the Lord their God; but they walked in the errors of Israel. And the Lord cast off all the seed of Israel."他重点指出了原因:。。。。。。“他们崇拜奇怪的神灵,他们听从不是[对先知的警告],他们拒绝了契约,​​他[上帝]作出与他们的父亲和的。耶和华以色列非常愤怒,并免去他的视线他们,只剩下了犹大支派,但也没有犹大本身保持耶和华他们神的诫命; 但他们在以色列的错误和走过的主投了所有以色列的种子。“1 Kings 2:3-4; 9:3-9; 11:11, 11:33-39; 14:7-11; 16:12 sqq.; 2 Kings 10:30-33; 13:3; 21:11-16; 22:15-17; 24:3-20, bring out the same idea.1国王2:3-4; 9:3-9; 11点11分,11:33-39; 14:7-11; 16时12 SQQ;王下10:30-33; 13点03分,21: 11-16; 22:15-17; 24:3-20,带出同样的想法。In this manner the writer teaches that the unlawful cult offered in the high places and the idolatry practised both by kings and people in spite of the admonitions of the prophets were the cause of the downfall of Israel and of Juda.在这种方式下,作家教的非法邪教组织在高的地方,都实行由国王和人民在先知的告诫,尽管提供的偶像崇拜是对以色列和犹大灭亡的原因。 Still this is not the entire purpose of the work.不过这不是工作的全部目的。The repeated calling to mind of the promises of the God Who had pledged a permanent reign to David, the acknowledgment of the mercy of the God Who, on account of David, Ezechias, and Josias, had suspended the judgment pronounced upon Juda--all this served to revive the hope and confidence of the remnant of the people.一再呼吁心中的上帝的人认捐了永久的统治大卫,是对谁,对大卫,埃泽希亚什和Josias帐户,暂停了该判决宣判后,犹大神怜悯确认承诺 - 所有这起到了振兴的希望和人民的残余信心。From this they were to learn that God, just in His wrath, was also merciful in His promises to David and would be faithful to His promise of sending the Messias, whose kingdom should endure.从这个他们were知道上帝,只是在His wrath,也是他的应许大卫仁慈的,将忠实于他发送的messias,whose王国应该忍受的承诺。Not unappropriately this whole work may be called an historical elucidation and explanation of Nathan's oracle (2 Samuel 7:12-16).不unappropriately这整个工作可称为历史的澄清,弥敦道的甲骨文(撒下7:12-16)和解释。

The writings upon which the Books of Kings are based and to which they refer more than thirty times are: the "book of the words of the days of Solomon" (1 Kings 11:41), the "book of the words of the days [AV book of the chronicles] of the kings of Israel" (xiv, 19; etc.), and the "book of the words of the days of the kings of Juda" (xiv, 29; etc.).一经哪个国王书籍是基于它们所引用超过三十次著作有:(1国王11点41分),对天的话“书”的所罗门的日子字书“ [AV本书的编年史]的以色列国王“(十四19;等),和”对国王的犹大“的字书的日子(十四29;等)。In the opinion of many, these "chronicles" are the official annals kept by the chancellors of the different kings.在许多人认为,这些“编年史”是官方的史册由不同国王校长保管。However, it is by no means certain that the office designated by the Hebrew mazkir signifies chancellor (Vulgate a commentariis); still less certain is it that it was part of the duty of the chancellor, who belonged to the king's household, to keep these annals.但是,它绝不是肯定的希伯来语mazkir指定的办公室,标志着校长(武加大a commentariis);更肯定的是它,它是对校长,谁属于国王的家庭责任的一部分,以保持这些史册。It is true that David (2 Samuel 8:16), Solomon (1 Kings 4:3), Ezechias (2 Kings 18:18), and Josias (2 Chronicles 34:8) counted among their officials a mazkir, but whether the other kings of Juda and of Israel employed such an officer we find nowhere indicated.的确,大卫(撒下8:16),所罗门(王上4:3),埃泽希亚什(2国王18时18分)和Josias(历代34:8)在他们的官员数了数,mazkir,但是否犹大和以色列等其他国王雇用的人员,我们发现无处表示。 Even if it were historically certain that so-called year-books were kept in the two kingdoms by the chancellors, and had been preserved in Israel in spite of so many revolutions and regicides, there remains still the question whether these are really the "chronicles" which serve as a basis for the Books of Kings.即使有一定的历史,所谓一书是由校长在这两个王国保存,并已在以色列保留在如此众多的革命和regicides尽管如此,仍然存在这些问题是否仍然是真正的“编年史“它作为对国王的图书的基础。 The chronicles of other peoples, as far as they have been preserved in cuneiform characters and otherwise, contain exclusively that which contributes to the glory of the kings, their deeds of arms, the edifices they built, etc. Our historical work, however, also relates the sins, prevarications, and other atrocities of the kings, which were not likely to be recorded in the year-books by court officials during the lifetime of their kings.其他民族的记载,据他们一直保存在楔形文字的字符,否则,只说其中包含有助于国王的荣耀,他们的事迹武器,他们的华厦建,等我们的历史著作,但是,也涉及的罪,推诿搪塞,以及国王其他暴行,这是不太可能被记录法庭官员在今年图书期间,他们的国王一生。 According to 2 Kings 21:17, "The acts of Manasses . . . and his sin which he sinned, are they not written in the book of the words of the days [AV book of the chronicles--2 Samuel 21:17] of the kings of Juda?" 。根据2国王21时17分,“行为的Manasses和他的罪,他犯了罪,是不是在的日子,他们的书上所写的话[AV书中的记载 - 撒母耳记下21点17分]对犹大的君王?“

We may endeavour to determine the nature of these sources in another way.我们可能会努力以另一种方式来确定,这些来源的性质。By comparing the accounts in the Books of Kings and those in II Par., one is immediately struck by two things: With frequent verbal similarity, both works carefully indicate the sources which have been consulted.通过比较在国王和第二杆的书的帐户,一个是立即深刻的印象有两点:随着频繁的口头相似,都仔细地标明工程已征询来源。 The history of Solomon's reign, III Kings, i-xi, is told in II Par., i-ix, in almost the same manner, and while III Kings, xi, 41, refers to the "book of the words of the days of Solomon", II Par., ix, 29, refers in the same formula ("The rest of", etc.) to "the words of Nathan the prophet, and the books of Abias the Silonite, and the vision of Addo the seer".在所罗门统治时期,三王,我喜,历史告诉记者,在第二杆。,I - IX,在几乎相同的方式,虽然三国王,十一,41岁,是指在天的话“一书所罗门“,第二杆。,九,29日,是指在相同的公式(”其余的“等)到”弥敦道先知的话,而Abias书Silonite,而阿多的眼光先见“。 The history of Roboam the author of the Books of Kings takes from the "book of the chronicles of the kings of Judah" (AV 1 Samuel 14:29).该Roboam历史上的国王书籍的作者需要从“对犹大诸王记上”(AV撒母耳记上14点29分)。 The writer of II Par., x-xii, gives an account of the same which in contents and form is almost identical, and refers to "the books of Semeias the prophet, and of Addo the seer" (2 Chronicles 12:15).第二杆的作家。,X - XII,给出了一个相同的是在内容和形式几乎是相同的帐户,并指“Semeias先知的书,和阿多的先知”(历代志下12:15) 。The same holds for the history of the following kings of Juda.这同样适用于在以下的犹大国王的历史。After an account, often in almost the same words, now elaborate and then again more concise, we find in the Book of Kings the "book of the chronicles" and in II Par.经过考虑,往往在几乎相同的话,现在的阐述,然后再更简洁,我们发现在国王预订“的编年史书”,并在第二杆。the "prophetic writings" given as sources.在“先知的著作”作为给定源。It must be added that, while in the life story of four of the seven kings in II Par., reference to the source is omitted, these are also absent in the Books of Kings.必须补充说,而在在第二杆。七个国王four人生故事,参考源被忽略,这些也都是在国王的图书缺席。Is it then not probable that it is one and the same source whence both writers have gathered their information?难道再没有可能是同一个来源何处作家都收集他们的资料?The "book of the chronicles" quoted in 1 and 2 Kings the writer of 2 Chronicles designates by the then usual appellation, "the book of the kings of Juda and Israel".该“的编年史书”中1和2国王的历代作家,由当时的一般称谓指定引述“的犹大和以色列诸王书”。The prophetic writings referred to by this writer are divisions of the last-named book.提到这个作家的预言著作的最后命名的书分歧。This the writer states explicitly (2 Chronicles 20:34) of "the words [or the writings] of Jehu the son of Hanami" (his source for the history of Josaphat): they are "digested into the books of the kings of Israel [and Juda]"; also (2 Chronicles 32:32 -- Vulgate) of "the vision of Isaias, son of Amos": it is embodied in "the book of the kings of Juda and Israel".这是作家明文(历代20点34分)的“字样[或著作]耶户的赏花之子”(他对历史的约萨法特源):他们是“进入以色列国王的书消化[和犹大]“;也(历代32:32 - 武加大)的”视觉的伊萨亚斯,阿摩司的儿子“:它体现的是”对的犹大和以色列诸王书“。Consequently, the source utilized by both writers is nothing else but the collection of the writings left behind by the successive prophets.因此,作家都利用的来源是没有别的但留下的连续先知背后的著作集。

That the author of the Book of Kings has thoroughly consulted his sources, is constantly evident.这对国王一书的作者,彻底征询他的消息来源,在不断明显。Thus he is able to describe the labours and miracles of Elias and Eliseus with such minuteness and in so fresh and vivid a manner as to make it plain that the original narrator was an eyewitness.因此,他能够描述这样微小,并在这样的新鲜和生动的方式,以使平原,原来的叙述者是一个目击者的劳作和埃利亚斯和Eliseus奇迹。 This is why he consults the sources and refers the reader to them in his account of the life of almost every king; not a few expressions have been taken over verbally (cf. 1 Kings 8:8; 9:21; 12:19; 2 Kings 14:7, etc.).这就是为什么他咨询的来源,是指在他的生活几乎每一个国王帐户的读者给他们; 9:21;,12:19不是少数已超过口头表达(参见王上8:8措施;王下14:7等)。The authenticity of his history is further strengthened by its agreement with the accounts of II Par.他的历史真实性是进一步加强了它与第二杆的账户协议。The difficulties which appear at the superficial perusal of these Sacred Writings vanish after an attentive study, what seemed contradictory proving to be an amplification or else entirely new matter.其中的困难在这些神圣的著作表面审阅出现消失后细心研究,证明了似乎矛盾的是一个全新的放大或其他问题。In many places the historical reliability of the Books of Kings is confirmed by what the prophetic writings of Isaias, Jeremias, Osee, Amos, Micheas, and Sophonias report concerning the same events, either by direct mention or by allusion.在许多地方的历史的书国王的可靠性也证实了什么样的伊萨亚,赫雷米亚斯,就同一事件或者通过直接提及或暗示,Osee,阿莫斯,Micheas和Sophonias报告预言著作。 Even profane historians of antiquity, Berosus, Manetho, and Menander, are quoted by Flavius Josephus and Eusebius as witnesses to the reliability of our book of sacred history.甚至亵渎的古代历史学家,Berosus,Manetho和米南德,是引述弗拉菲乌斯约瑟夫和对我们神圣的历史书可靠性证人尤西比乌斯。 Especially notable in this respect are the inscriptions concerning the Oriental races discovered during the last century.特别是在这方面值得注意的是题字在上个世纪就发现了东方的比赛。

Publication information Written by Jos. Schets.出版信息圣何塞Schets写。Transcribed by WGKofron.转录由WGKofron。With thanks to St. Mary's Church, Akron, Ohio The Catholic Encyclopedia, Volume VIII.由于对圣玛丽教堂感谢,美国俄亥俄州阿克伦城天主教百科全书,音量八。Published 1910.发布1910年。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat, October 1, 1910. Nihil Obstat,1910年10月1日。Remy Lafort, STD, Censor.人头马lafort,性病,检查员。Imprimatur.认可。+John Cardinal Farley, Archbishop of New York+约翰farley枢机主教,大主教纽约


NETELER, Das 3 und 4 B. der Könige der Vulg.NETELER,达斯3 4 B. DER Könige UND DER Vulg。und des Urtextes übersetzt und erklärt (Münster, 1899); HOLZHEY, Das B. der Könige (Leipzig, 1899); CRAMPON, Les livres des Rois (Paris, 1899); BENZIGER, Die B. der Könige (1899); KITTEL, Die B. der Könige (Göttingen, 1900); CHALLONER AND KENT, Kings III and IV (London, 1904); CROCKETT, Books of the Kings of Judah and Israel.UND DES Urtextes übersetzt UND erklärt(明斯特,1899年); HOLZHEY,达斯B. DER Könige(莱比锡,1899年);冰爪,莱斯里弗DES罗伊斯(巴黎,1899年); BENZIGER,模具B. DER Könige(1899年);基特尔, B.模具DER Könige(哥廷根,1900年); CHALLONER和肯特,万王之王III和IV(伦敦,1904年);克罗克特,对犹大和以色列国王书籍。Harmony of the B. of Sam., Kings and Chron.和谐的山姆B.。,国王和慢性。in the version of 1884 (London, 1906); RUBIE, The first Book of Kings (London, 1907); BARNES, I and II Kings (London, 1908); MACLAREN The Books of Kings (London, 1907-08); BURKITT, Fragments of the B. of Kings according to the translation of Aquila (Cambridge, 1897); LAGRANGE, L'Inscription de Mésa, etc., in Revue Biblique (1901), 522-45; PRASEK, Sennacharib's Second Expedition in the West and the Siege of Jerusalem in Expository Times, XII, 225, 405; XIII, 326; STEFFENS, The St;ructure and Purpose of the B. of Kings in The Bible Student, VIII, 153-60; DÖLLER, Geographische und ethnographische Studien zem III und IV Könige (Vienna, 1904); BURNHAM, The Mission and Work of Elijah in Biblical World, XXIV, 180-87; SCHULZ, Die Quellen z.在1884年(伦敦,1906年)版; RUBIE,第一本书的国王(伦敦,1907年),巴恩斯,I和II国王(伦敦,1908年);麦克拉伦国王的书(伦敦,1907年至1908年);伯基特,对根据阿奎拉翻译(剑桥,1897年)国王B.碎片; LAGRANGE,铭文DE L'梅萨等,歌剧团Biblique(1901),522-45; PRASEK,Sennacharib在西方第二次远征并在说明性时报围困耶路撒冷,第十二,225,405;十三,326;斯蒂芬斯,圣; ructure和圣经中的学生,八,153-60 B.国王目的; DÖLLER,Geographische UND ethnographische(研究) zem III IV Könige UND(维也纳,1904年);伯纳姆,调查团的工作和以利亚在圣经世界,XXIV,180-87; SCHULZ,模具Quellen Z。Gesch. Gesch。des Elias (Braunsberg, 1906); DODDS, Elisha, the Man of God (Chicago, 1904); VON HUMMELAUER, Solomons ehernes Meer in Bibl. DES埃利亚斯(Braunsberg,1906年);多兹,以利沙,神人(芝加哥,1904年),冯Hummelauer,所罗门群岛ehernes米尔在Bibl。 Zeitsch., VI, 133- 54; VINCENT, La description du Temple de Salomon, I Rois, vi, in Revue Biblique (1907), 515-42; BREME, Ezechias und Senacherib (Freiburg im Br., 1906); NAGL, Die nachdavidische Königsgeschickhte Israels ethnographisch und geographisch beleuchtet (Vienna, 1905); TOY, The Queen of Sheba in Journal of Am.。Zeitsch,六,133 - 54;郑海泉,杜庙去香格里拉的描述所罗门,我罗伊斯,六,在歌剧Biblique(1907),515-42; BREME,埃泽希亚什UND Senacherib(弗赖堡IM溴,1906年); NAGL,模具nachdavidische Königsgeschickhte以色列ethnographisch UND geographisch beleuchtet(维也纳,1905年);玩具,示巴女王在AM的杂志。FolkLore, XX, 207-12; CALDECOTT, Solomon's Temple.民间传说,XX,207-12;郝德杰,所罗门圣殿。Its history and its structure (London, 1907).它的历史和它的结构(伦敦,1907年)。

Books of Kings图书的国王

Jewish Perspective Information犹太人的角度看信息


-Biblical Data:圣经的数据:

First Book of Kings:第一本书的国王:


Kings and Prophets.国王和先知。

Elijah and Elisha.以利亚和以利沙。

Second Book of Kings:第二本书的国王:

Elisha's Career.以利沙的职业生涯。

Jehu's Iniquities.耶户的罪孽。

The Later Kings.后来的国王。

-Critical View:临界查看:

Object and Method of Work.对象和工作方法。

Time of Redaction.时间节录。


Narratives and Epitomes.叙述和缩影。

-Biblical Data:圣经的数据:

Fourth book of the second canonical division of the Hebrew Bible, the Prophets ().第四册的第二次希伯来文圣经的规范师,先知()。It contains a history of the kings of Judah and of Israel from the last days of David till the capture of Zedekiah by Nebuchadnezzar.它包含了犹大和以色列国王从大卫到了西底家由尼布甲尼撒拍摄最后几天的历史。This work is divided into two books, I Kings () and II Kings (); the former consisting of twenty-two, the latter of twenty-five, chapters.这项工作分为两本书,我国王()和II国王();在22前组成的25后,章节。

The following is a synopsis of their contents:以下是他们的内容简介:

First Book of Kings:第一本书的国王:

Ch. CH。i.: David having grown old, his son Adonijah forms a plot with Joab and Abiathar to seize the kingdom.一:大卫有垂垂老矣,他的儿子亚多尼雅形式与约押和亚比亚他阴谋抓住王国。But Solomon's mother, Bath-sheba, helped by Nathan the prophet, baffles Adonijah's design, and Solomon is anointed and crowned with great solemnity.但所罗门的母亲拔示巴,得益于弥敦道先知,挡板亚多尼雅的设计,和所罗门是非常严肃膏和加冕。Hearing of this, Adonijah and his guests, who are banqueting at the time, retire precipitately.听此,亚多尼雅和他的客人,谁是当时的宴会,退休仓促。

Ch. CH。ii.: David's charge to Solomon, whom he enjoins to let neither Joab nor Shimei die a natural death.二:大卫的收费所罗门,谁也不让他责成约押也不师妹无疾而终。On the other hand, he is to show kindness to the children of Barzillai the Gileadite.另一方面,他是为了显示仁慈的巴西莱的基列的儿童。Adonijah asks Solomon for David's concubine Abishag, and pays for his imprudence with his life.亚多尼雅询问大卫的妾亚比所罗门和他的轻率付出了生命。Abiathar is deposed from the high-priesthood, and Joab is killed by Benaiah at the command of Solomon.亚比亚他被废黜从高牧师和约押是比拿雅杀害了在所罗门的命令。Shimei, ignoring a command of the king, is killed by Benaiah in fulfilment of David's charge to Solomon.师妹,忽视了国王的命令,被杀害的比拿雅在大卫的收费所罗门完成。


Ch. CH。iii.: Solomon marries the daughter of the King of Egypt.三:所罗门结婚的埃及国王的女儿。God appears to him in a vision by night at Gibeon, and promises him extraordinary wisdom and great riches.上帝似乎他在夜间在基遍的视野,并承诺他过人的智慧和巨大的财富。Solomon's judgment in the case of the two harlots, in which he discovers the real mother of the living child.所罗门在两个妓女案的判决,他在其中发现了生活的孩子真正的母亲。

Ch. CH。iv.: Solomon divides his kingdom into twelve commissariat districts, and appoints officers over them; each district being required to support the royal house during one month every year.四:所罗门地区划分成12个粮食他的王国,并任命了他们的人员,每个区被要求在一个月来支持每年的王室。

Ch. CH。v.: Account of Solomon's kingdom, his daily provision, the number of his horses, his great wisdom, the prosperous state of Israel under his rule, his alliance with Hiram, and his preparations for the construction of the Temple.诉:帐户所罗门的王国,他每天的规定,他的马匹数量,他的伟大智慧,他的统治下的以色列繁荣的国家,他与西贡联盟,并为他准备的寺庙建筑。

Ch. CH。vi.: A full account of the Temple, the construction of which lasted seven years.六:一寺充分考虑,其中建设历时7年。

Ch. CH。vii.: Description 国王 书几篇文章。信息来源,以便更深入地了解宗教科目。"> of Solomon's palace, the erection of which occupied thirteen years, and of the Temple vessels made by Hiram the artificer.七:描述所罗门的宫殿,竖立的占领了十三年,并在寺庙西贡提出的设计者船只。

Ch. CH。viii.: Inauguration of the Temple.八:就职典礼的神殿。After the Ark and the vessels are brought in, Solomon addresses to God a long prayer and blesses the people.之后,方舟和船只都带来了,所罗门地址神长祈祷和祝福的人。He then dedicates the Temple with numerous peace-offerings, and the people hold a feast of fourteen days.然后,他致力于与众多平安祭寺,人民持有14天盛宴。

Ch. CH。ix.: Second appearance of God to Solomon.九:神的第二次出现所罗门。He admonishes the king to observe His commandments, otherwise the Temple will be of no avail.他告诫王来观察他的诫命,否则庙将无济于事。Solomon makes another treaty with Hiram, builds several cities, and imposes a heavy tribute on the descendants of the former inhabitants of the land.所罗门使另一个西贡条约,建立几个城市,并规定了对土地的原居民的后代一个沉重的敬意。Solomon's navy, under the direction of Tyrians, sails to Ophir for gold.所罗门的海军,下Tyrians,帆来俄斐的黄金方向。

Ch. CH。x.: The Queen of Sheba comes to Jerusalem and admires Solomon's wisdom; she gives him costly presents.十:示巴女王来到耶路撒冷和钦佩所罗门的智慧,她给他昂贵的礼物。A description of his golden targets, his ivory throne, his vessels, the great number of his chariots and horses.他的一个金色的目标的描述,他的象牙宝座,他的船,他的战车和马大的数目。

Ch. CH。xi.: Decline of Solomon; his numerous wives and concubines draw him into idolatry, for which God threatens him with the loss of his kingdom.十一:拒绝所罗门,他的众多妻子和妾绘制成偶像崇拜,为上帝威胁与他的王国失去他他。An account of Solomon's adversaries; namely, Hadad, who flies to Egypt; Rezon and Jeroboam, to the latter of whom Ahijah prophesies that he will become king.一个所罗门的对手账户;即哈达,谁飞往埃及; Rezon和耶罗波安,对人亚希雅的预言,他将成为国王后者。Solomon dies after a reign of forty years, and is succeeded by his son Rehoboam.所罗门去世后,四十年的统治,并且是由他的儿子罗波安成功。

Ch. CH。xii.: Division of the kingdom.十二:王国司。The Israelites assemble at Shechem for the purpose of crowning Rehoboam.以色列人聚集在示剑为加冕罗波安的目的。Headed by Jeroboam, they ask the king to relieve them of the burdens placed on them by his father.由耶罗波安领导,他们要求国王以减轻对他们的安置由他的父亲他们的负担。Rehoboam, refusing the advice of the old men, and following that of the young ones, answers the people roughly.罗波安,拒绝了老部下的意见,以及经过对那些年轻,回答了人们大概。All the tribes of Israel, with the exception of Judah and Benjamin, revolt; they kill Adoram, and cause Rehoboam to flee.所有部落的以色列,与犹大和本杰明,反抗例外,他们杀死Adoram,并导致罗波安逃离。The latter is made king over Judah and Benjamin, while the other ten tribes follow Jeroboam, who strengthens himself by building Shechem and Penuel and places therein two golden calves as objects of worship.后者是由犹大和便雅悯王,而其他十个支派跟随耶罗波安,谁加强了建筑示剑和毗努伊勒自己和其中的地方,作为崇拜对象两个黄金牛犊。 Kings and Prophets.国王和先知。

Ch. CH。xiii.: Jeroboam's hand, as he is about to strike a man who has prophesied against the altar, withers, but at the prayer of the prophet is restored.十三:耶罗波安的手,因为他即将取得谁的反对坛,肩预言的人,但在先知的祷告得到恢复。This same prophet, deceived by an old prophet of Beth-el, eats at the latter's house in defiance of God's command and is slain by a lion.同样的先知,由一个伯特利老先知欺骗,吃在后者的在上帝的命令不顾家,是由狮子杀死。He is buried by the old prophet, who directs his children when he himself shall die to bury him by the prophet's side.他被埋葬在老先知,谁指使他的孩子时,他自己会死埋葬了先知的身边了。Jeroboam, in spite of the miraculous restoration of his hand, persists in his idolatry.耶罗波安,在他的手奇迹般的恢复尽管如此,坚持他的偶像崇拜。

Ch. CH。xiv.: Abijah, Jeroboam's son, being sick, Jeroboam sends his wife, disguised, with presents to the prophet Ahijah of Shiloh.十四:亚比雅,耶罗波安的儿子生病,妻子发耶罗波安,伪装,与到希洛先知亚希雅礼物。The latter, on seeing Jeroboam's wife, announces to her the extermination of Jeroboam's family and the death of Abijah.后者,在看到耶罗波安的妻子,向她宣布灭绝耶罗波安的家庭和亚比雅死亡。Jeroboam is succeeded by his son Nadab.耶罗波安是接替他的儿子拿答。Rehoboam, falling into idolatry, is attacked by Shishak, King of Egypt, who despoils the Temple and the royal house.罗波安,下降到偶像崇拜,是攻击希沙克,埃及国王,谁despoils神殿和王室。Rehoboam.罗波安。is succeeded by his son Abijam.是接替他的儿子Abijam。

Ch. CH。xv.: Abijam, during a wicked reign of three years, is continually at war with Jeroboam, He is succeeded by his son Asa.十五:Abijam在三年邪恶的统治,不断在战争与耶罗波安,他是接替他的儿子亚撒。 The latter, a worshiper of Yhwh, is forced on account of his war with Baasha, King of Israel, to make a league with Benhadad.后者,是耶和华的崇拜者,是强迫他与巴沙,以色列的王战帐户,使与Benhadad联赛。He is succeeded by his son Jehoshaphat.他是接替他的儿子约沙法。Nadab, after a wicked reign of two years, is assassinated by Baasha, who succeeds him and whose reign is an evil one.拿答后两年邪恶的统治,是暗杀巴沙,谁接替他的统治是一个邪恶的。

Ch. CH。xvi.: Jehu prophesies against Baasha, who after a reign of twenty-four years is succeeded by his son Elah.十六:对耶户预言巴沙,谁后,24年统治是由他的儿子以拉成功。The latter is assassinated by Zimri, who succeeds him and exterminates the whole family of Baasha, thus carrying out Jehu's prophecy.后者是暗杀心利,谁接替他和杀灭的巴沙全家,从而开展耶户的预言。Seven days later the soldiers make their general Omri king, who forces Zimri to destroy himself by fire.七天后,士兵使他们的一般奥马里王,谁的力量心利摧毁引火自焚。The kingdom of Israel is divided between Omri and Tibni, the former of whom finally becomes sole king.以色列王国被划分奥马里和Tibni之间,前者的人终于成为唯一的国王。After a sinful reign of twelve years, during which he builds Samaria, Omri is succeeded by his son Ahab, who does "evil in the sight of the Lord above all that were before him."经过十二年罪恶统治,在此期间,他建立撒马利亚,欧米是接替他的儿子亚哈,谁做“,在上述所有在他面前被主眼中看为恶的。”

Ch. CH。xvii.: Elijah the Tishbite, having foretold a drought, hides himself at Cherith, where he is fed by ravens.十七:以利亚的提斯比人,有预言干旱,隐藏在基立本人,他是乌鸦喂食。He is then sent by God to Zarephath; he sojourns at the house of a widow, whose son he raises from the dead.他然后发送到Zarephath神,他在一个寡妇,他的儿子从死引发的房子旅居。

Ch. CH。xviii.: Elijah is commanded to go to Ahab to announce that God will send rain; he meets Obadiah, who brings Ahab to him.第十八:以利亚是指挥去亚哈宣布,将派遣雨神,他会见俄巴底,谁给他带来了亚哈。 Elijah, having reproved Ahab for his wickedness, convinces him of the superiority of Yhwh by calling down fire from heaven.以利亚,有责备他的邪恶亚哈,说服的耶和华从天上降下来致电他火的优越性。Having slain all the prophets of Baal, Elijah obtains rain by prayer and accompanies Ahab to Jezreel.经杀死所有的巴力的先知,以利亚的祷告得到雨水伴随着亚哈到耶斯列。

Elijah and Elisha.以利亚和以利沙。

Ch. CH。xix.: Elijah, threatened by Jezebel, flees to Beer-sheba; he then goes into the wilderness, where, being weary of his life, he is comforted by an angel.第十九:以利亚,由耶洗别威胁,逃到别是巴,他接着到旷野,在那里,被他的生活感到厌倦,他是安慰天使。At Horeb God appears to him and sends him to anoint Hazael, Jehu, and Elisha.在何烈上帝似乎给他,送他到膏哈薛,耶户和以利沙。 The last-named takes leave of his parents and friends and follows Elijah.最后命名请假他的父母和朋友,并遵循以利亚。

Ch. CH。xx.: Ben-hadad besieges Samaria, demanding of Ahab all that he possesses.XX:本 - 哈达围攻撒马利亚,亚哈,他拥有的所有要求。Encouraged by a prophet, Ahab is successful in two battles, slaying many Syrians.由先知的鼓励下,亚哈是成功的两个战役,杀害许多叙利亚人。The Syrians submit to Ahab.叙利亚向亚哈。Ahab sends Ben-hadad away free with a covenant, and in consequence a prophet pronounces God's judgment against Ahab.亚哈发送本 - 哈达远离自由与契约,并在后果先知宣告神对亚哈判断。

Ch. CH。xxi.: Ahab, demanding Naboth's vineyard, meets with a refusal. XXI:亚哈,要求拿伯的葡萄园,会见拒绝。At Jezebel's instigation, Naboth is condemned to death for blasphemy, and Ahab takes possession of the vineyard.在耶洗别的怂恿下,拿伯被判处死刑的亵渎,和亚哈利用拥有的葡萄园。Elijah foretells God's judgment against Ahab and Jezebel, but as Ahab repents, the punishment is deferred.以利亚预示着神的亚哈和耶洗别反对,但亚哈悔改的判决,处罚推迟。

Ch. CH。xxii.: Ahab, visited by Jehoshaphat, urges the latter to accompany him to the war with Aram.二十二:亚哈,由约沙法访问,敦促后者陪他去与亚兰战争。Encouraged by false prophets, Ahab, contrary to the advice of Micaiah, starts for the war, and is slain at Ramoth-gilead.由假先知,亚哈,违背了米该雅的意见的鼓励下,开始为战争,并在拉末基列杀害。He is succeeded by his son Ahaziah.他是接替他的儿子亚哈谢。A summary of Jehoshaphat's beneficent reign and acts; he is succeeded by his son Jehoram; short account of Ahaziah's evil reign.一个约沙法的统治和慈善行为的总结,他是由他的儿子约兰成功;亚哈谢的邪恶统治短帐户。

Second Book of Kings:第二本书的国王:

Ch. CH。i.: Moab rebels after Ahab's death.一:在亚哈死后莫阿布叛军。Ahaziah, being sick, sends to Baal-zebub; the messengers meet Elijah, who foretells Ahaziah's death.亚哈谢,生病,发送到巴力zebub;信使满足利亚,谁预示着亚哈谢的死亡。Elijah, sent for by Ahaziah, destroys by fire from heaven two captains of fifty with their men; he spares the third captain and his fifty, and comes to Ahaziah, whose death he foretells.以利亚对亚哈谢发送,破坏火从天上two五十船长与自己的男人,他不遗余力的第三队长和他的五十,并涉及到亚哈谢,他的死亡预言。

Ch. CH。ii.: Account of Elijah's translation.二:帐户以利亚的翻译。Having divided the Jordan with his mantle, the prophet takes leave of Elisha, granting him his request that a double portion of Elijah's spirit may rest upon him; Elijah is then taken up in a fiery chariot to heaven.经分与他的衣钵的约旦,先知以利沙需要离开,他给予他的要求,一个以利亚的精神双重其余部分可向他,以利亚,然后发生了火热的战车上了天堂。 Elisha is acknowledged as Elijah's successor; he heals the waters of Jericho, curses children who mock him, and returns to Samaria.以利沙是公认的以利亚的继任者,他医治水域杰里科,诅咒孩子谁嘲笑他,并撒马利亚的回报。

Ch. CH。iii.: Jehoram, Ahab's second son, succeeds his brother Ahaziah, and, accompanied by Jehoshaphat and the King of Edom, marches against Moab.第三:约兰,亚哈的第二个儿子,他的兄弟成功亚哈谢,并伴随着由约沙法和以东王,摩押游行反对。Being distressed for lack of water, the.正在苦恼的水缺乏,。allied kings obtain it through the intervention of Elisha, who also promises them victory.盟军国王获得通过以利沙,谁也承诺,他们的胜利干预它。The Moabites, deceived by the color of the water, come to plunder the allied armies, and are overcome.摩押人,由水的颜色欺骗,掠夺来的盟军,并且克服。The King of Moab, by sacrificing his eldest son, raises the siege.摩押王,牺牲他的长子,提高围困。

Ch. CH。iv.: Account of the miracles performed by Elisha.四:由以利沙执行的奇迹帐户。He multiplies the widow's oil; gives a son to a Shunammite woman; brings to life her dead son; heals at Gilgal the deadly pottage; and satisfies 100 men with twenty loaves.他乘寡妇的油;给出了一个儿子到书念妇人女子,她的生活带来了死去的儿子,在吉甲致命的浓汤愈合,并与二十饼满足100人。

Ch. CH。v.: Naaman, on the advice of a captive maid, asks Elisha to cure him of his leprosy.诉:乃缦,在一个俘虏女佣的建议,要求以利沙他的麻风病治愈了。Elisha sends him to bathe in the Jordan; Naaman does so and iscured.以利沙送他去洗澡,在约旦,乃缦这样做和iscured。 Elisha refuses Naaman's gifts, but his servant Gehazi takes them, for which he is smitten with leprosy.以利沙拒绝乃缦的礼物,但他的仆人基哈西需要他们,因为他是一见钟情麻风病。

Elisha's Career.以利沙的职业生涯。

Ch. CH。vi.: Elisha, giving leave to the young prophets to build a dwelling, causes the ax of one of them, which has fallen into the Jordan, to float on the surface of the water.六:以利沙,给离开的年轻先知建立一个住宅,导致其中一人开刀,这已经成为了乔丹下降,到浮在水面。He discloses to the King of Israel the Syrian king's secrets; he smites with blindness the army sent to apprehend him, brings it to Samaria, and then dismisses it in peace.他透露给以色列,叙利亚国王的秘密国王,他惩击带有盲目性送到逮捕他的军队,它带来了撒马利亚,然后解雇在和平的。Samaria, besieged by Benhadad, suffers from a severe famine in which women eat their children.撒马利亚,由Benhadad围攻,遭受了严重的饥荒中,妇女吃自己的孩子。The king sends a messenger to slay Elisha.国王发出了一个必杀以利沙的使者。

Ch. CH。vii.: Elisha foretells plenty in Samaria; but announces to an officer, who expresses disbelief in the prophecy, that he shall not participate therein.七:以利沙预示着在撒马利亚很多,但宣布对当官,谁在预言表示怀疑,他不得参与其中。Four lepers, having visited the camp of the Syrians, bring word of their flight.四麻风病人,有参观了叙利亚阵营,带给他们的飞行字。 The King of Israel sends men to spoil the tents of the enemy; abundance of food is secured.以色列王发男子破坏敌人的帐篷,食物丰富,是安全的。The officer who has doubted Elisha's prophecy is trodden to death.有关人员已怀疑谁以利沙的预言是践踏死亡。

Ch. CH。viii.: The Shunammite, in order to avoid the predicted famine, leaves her country for seven years; when she returns she finds her land seized by other people.八:在书念妇人,为了避免预测饥荒,叶七年她的国家,当她回到她发现她的土地被其他人抓住。The king, in recognition of Elisha's miracles, orders her land to be restored to her.国王,在以利沙的奇迹承认,命令她的土地,恢复到她。Benhadad, being sick, sends Hazael with presents to Elisha, who prophesies that Hazael will succeed his master. Benhadad,生病,与发送给以利沙,谁预言的哈薛介绍哈薛将接替他的主人。Hazael kills Ben-hadad and ascends the throne.哈薛杀死本 - 哈达和登王位。Short account of the evil reign of Jehoram, King of Judah.短期帐户的约兰,犹大国王邪恶的统治。Edom and Libneh revolt.以东和Libneh起义。Jehoram is succeeded by his son Ahaziah; account of his sinful reign.约兰是接替他的儿子亚哈谢,他的罪恶统治帐户。

Ch. CH。ix.: Elisha sends a young prophet to anoint Jehu at Ramoth-gilead.九:在拉末以利沙发送基列的一个年轻的先知膏耶户。Jehu, made king by the soldiers, kills Joram, Ahab's son, in the field of Naboth, and Ahaziah in Gur.耶户,由士兵王,杀死约兰,亚哈的儿子,在拿伯领域,在古尔亚哈谢。Jezebel is thrown out of a window and eaten by dogs.耶洗别是抛出一个窗口和狗吃掉。

Jehu's Iniquities.耶户的罪孽。

Ch. CH。x.: Jehu exterminates Ahab's family; he causes seventy sons of Ahab to be beheaded, kills forty-two of Ahaziah's brothers, takes up Jehonadab into his chariot with him, and destroys all the worshipers of Baal.十:耶户杀灭亚哈的家庭,他的原因亚哈seventy儿子被斩首,杀死亚哈谢的兄弟42,考虑到他的战车了Jehonadab他,并销毁所有的巴力崇拜者。 Jehu himself follows the sinful practises of Jeroboam, as a punishment for which Israel is oppressed by Hazael.耶户自己跟随耶罗波安的罪恶行为,作为惩罚,以色列是由哈薛压迫。Jehu is succeeded by his son Jehoahaz.耶户是接替他的儿子约哈斯。

Ch. CH。xi.: Athaliah destroys all the royal family with the exception of Joash (Jehoash), who is hidden by his aunt Jehosheba in the house of God for six years.十一:亚他利雅破坏与约阿施(约阿施​​),谁是他在神的家阿姨Jehosheba隐藏六年以外的所有王室。In the seventh year Joash is anointed king by Jehoiada, and Athaliah is slain.在第七个年头,是约阿施王膏由耶何耶大,和亚他利雅是被杀害。Jehoiada restores the worship of Yhwh.耶何耶大恢复了耶和华的崇拜。

Ch. CH。xii.: Joash is a worshiper of Yhwh all the days of Jehoiada.十二:约阿施是耶和华崇拜者所有的耶何耶大天。 Account of Joash's activity in repairing the Temple.账户约阿施的修复寺庙的活动。Hazael is diverted from Jerusalem by a present from the sacred treasury.哈薛是改行从耶路撒冷的神圣国库中。Joash, after a reign of forty years, is assassinated by his servants and succeeded by his son Amaziah.约阿施经过四十年的统治,是暗杀他的仆人和他的儿子亚玛谢成功。

Ch. CH。xiii.: Account of Jehoahaz's evil reign.十三:约哈斯的邪恶统治帐户。Jehoahaz, oppressed by Hazael, prays to God, who relieves him.约哈斯,由哈薛压迫,祈祷上帝,谁解除了他。He is succeeded by his son Joash, who, after a wicked reign of sixteen years, is followed by his son Jeroboam.他是接替他的儿子约阿施,谁,十六年后,邪恶的统治,是由他的儿子耶罗波安其次。Elisha dies; his bones, by the touching of them, bring to life a dead man.以利沙去世,他的骨头,由他们接触,给生活带来一个死人。 Hazael is succeeded by his son Ben-hadad, from whom Joash recovers the cities which his father lost.哈薛是接替他的儿子本 - 哈达,从谁乔阿什复苏的城市,他的父亲失去了。

Ch. CH。xiv.: Amaziah's reign; his victory over Edom, and his defeat by Joash.十四:亚玛谢的统治,他的胜利对以东,约阿施和他的失败。Amaziah, slain by conspirators, is succeeded by his son Azariah.亚玛谢,由同谋杀害,是接替他的儿子亚撒利雅。Account of Jeroboam's reign; he is succeeded by his son Zechariah.耶罗波安在位的帐户,他是接替他的儿子撒迦利亚。

Ch. CH。xv.: Short account of Azariah's good reign; he dies a leper, and is succeeded by his son Jotham.十五:亚撒利雅的良好统治短帐户,他死一个麻风病人,是由他的儿子约坦成功。Zechariah, the last of Jehu's dynasty and an idolater, is slain by Shallum, who succeeds him and who, after a reign of one month, in turn is slain by Menahem.撒迦利亚,对耶户王朝和崇拜者最后被杀害了沙龙,谁接替他,谁后一个月统治时期,又是梅纳海姆杀害。Account of Menahem's victories; he secures the assistance of Pul, King of Assyria.的梅纳海姆的胜利帐户,他固定的普勒,亚述国王的帮助。Menahem, dying, is succeeded by his son Pekahiah.梅纳海姆,生命垂危,是接替他的儿子Pekahiah。The latter is slain by Pekah, during whose reign Tiglath-pileser seizes a part of the land of Israel.后者是由比加杀害,在其在位Tiglath - pileser抓住了以色列的部分土地。Pekah is slain by Hoshea and is succeeded by him.比加是被杀害的何细亚,是他成功了。Jotham after a good reign of sixteen years is succeeded by his son Ahaz.经过十六年的良好统治约坦是接替他的儿子亚哈斯。

The Later Kings.后来的国王。

Ch. CH。xvi.: Account of Ahaz's wicked reign.十六:对亚哈斯的邪恶统治帐户。Assailed by Rezin and Pekah, he bribes Tiglath-pileser to help him against them.由利汛和比加抨击,他受贿Tiglath - pileser对他们的帮助他。Account of the altar built by Uriah for Ahaz and of the latter's spoliation of the Temple.帐户由乌利亚专为亚哈斯和后者的圣殿掠夺的祭坛。Ahaz is succeeded by Hezekiah.亚哈斯是成功的希西家。

Ch. CH。xvii.: Account of Hoshea's wicked reign.第十七条:对何细亚的邪恶统治帐户。Being subdued by Shalmaneser, he conspires against him, the result of which is the capture of Samaria as a punishment for the sins of Israel.被撒缦以色制服,他密谋反对他,结果这是撒马利亚作为以色列的罪处罚捕获。Account of the strange nations transplanted in Samaria by the King of Assyria; lions being sent among them, they make idols and set them in the high places.在撒马利亚移植由亚述国王的怪国家账户;其中被送到狮子,他们让偶像,并设置在高的地方。

Ch. CH。xviii.: Account of Hezekiah's beneficent reign; he destroys idolatry and prospers.十八:希西家的慈善统治帐户,他摧毁偶像崇拜和繁荣。Israel is carried away into captivity.以色列被掳忘乎所以。Sennacherib, invading Judah, is at first pacified by tribute; but he afterward sends Rab-shakeh, who reviles Hezekiah and incites the people to revolt (see Isa. xxxvi.).森纳赫里布,入侵犹大,是首先由贡平息,但他随后发送RAB - shakeh,谁reviles希西家和煽动人民起义(见赛三十六。)

Ch. CH。xix.: Hezekiah requests Isaiah to pray for his kingdom, and is comforted by the prophet.十九:希西家要求以赛亚祈求他的王国,是由先知安慰。Sennacherib, obliged to leave Jerusalem in order to encounter Tirhakah, sends a blasphemous letter to Hezekiah.森纳赫里布,被迫离开耶路撒冷,以便遇到Tirhakah,发送到希西家亵渎信。Hezekiah's prayer and Isaiah's prophecy are followed by the annihilation of Sennacherib's army (see Isa. xxxvii.).希西家的祷告和以赛亚的预言是其次西拿基立的军队歼灭(见伊萨。三十七)。

Ch. CH。xx.: Hezekiah, being sick, is told by Isaiah that he will die; in answer to his prayer his life is lengthened.。XX:希西家,正在生病,是告诉以赛亚,他会死,在回答他的祈祷他的生命得以延长。The shadow goes ten degrees backward.影子去十度落后。Merodach-baladan's embassy to Hezekiah, and Isaiah's prophecy with regard to it (see Isa. xxxviii.-xxxix.).米罗达巴拉- baladan大使馆希西家,和以赛亚的预言有关(见伊萨。xxxviii. - XXXIX)。Hezekiah is succeeded by his son Manasseh.希西家是接替他的儿子玛拿西。

Ch. CH。xxi.: Account of Manasseh's reign and of his flagrant idolatry. XXI:玛拿西的统治和他公然偶像崇拜帐户。He is succeeded by his son Amon, who, after a reign of two years, is slain by his servants; he is succeeded by his son Josiah.他是接替他的儿子阿蒙,谁后两年的统治,是由他的仆人被杀害,他是由他的儿子约西亚成功。

Ch. CH。xxii.: Josiah during his long and good reign is very active in repairing the Temple.二十二:约西亚在他漫长和良好的统治是非常活跃的修复寺庙。Hilkiah having found a scroll of the Law, Josiah sends to consult Huldah concerning it; she prophesies the destruction of Jerusalem, but not until after Josiah's death.希勒家发现了具有法律滚动,约西亚发送咨询有关这户勒大,她预言了耶路撒冷的破坏,但直到约西亚的死没有。

Ch. CH。xxiii.: Josiah, having read the Law in a solemn assembly, renews the covenant of Yhwh.二十三:约西亚,看了大会在庄严的法律,重申了耶和华的约。Josiah'sactivity in the destruction of idolatry; he celebrates the Passover.在偶像崇拜的破坏Josiah'sactivity,他庆祝逾越节。Having provoked Pharaohnechoh, Josiah is slain by him at Megiddo.经挑起Pharaohnechoh,乔赛亚是杀害他在米吉多。Jehoahaz, Josiah's son, succeeds to the throne.约哈斯,约西亚的儿子,成功的宝座。Pharaoh-nechoh, having imprisoned Jehoahaz, makes Jehoiakim king; the latter reigns indifferently for eleven years.法老- nechoh,有被囚禁约哈斯,使约雅敬国王,后者统治漠然十一年。

Ch. CH。xxiv.: Jehoiakim, subdued by Nebuchadnezzar, rebels against him.二十四:约雅敬,由尼布甲尼撒,叛乱分子对他制服。He is succeeded by his son Jehoiachin, during whose wicked reign the King of Egypt is vanquished by the King of Babylon, Jerusalem also is taken, and the royal family, including the king, and most of the inhabitants are carried captive to Babylon.他是接替他的儿子约雅斤,在其邪恶统治埃及的国王是由巴比伦国王征服,耶路撒冷也是采取和王室,包括国王和居民大部分都是进行圈养,以巴比伦。 Zedekiah is made king and reigns till the destruction of Judah.西底家是由国王和破坏,直到犹大王朝。

Ch. CH。xxv.: Account of the siege of Jerusalem and of the capture of Zedekiah.二十五:对耶路撒冷和西底家捕捉围攻帐户。Nebuzar-adan destroys the city and the Temple, carries away the Temple vessels, and deports most of the people to Babylon.Nebuzar -阿丹破坏了城市和寺,庙船只带走,并deports大部分人到巴比伦。Gedaliah, who has been made ruler over those who remain in Judah, is slain, and the rest of the people flee into Egypt.基大利,谁已超过那些谁留在犹大的统治者,被杀害,而其余的人逃往埃及。Evil-merodach, King of Babylon, releases Jehoiachin from prison; and the latter is honored at court.SM Sel.邪米罗达巴拉,巴比伦,从监狱释放约雅斤王;而后者很荣幸在court.SM SEL。

-Critical View:临界查看:

A superficial examination of the Books of Kings makes clear the fact that they are a compilation and not an original composition.一种肤浅的书国王检查清楚的事实,他们是编译,而不是原来的组成。The compiler, or editor, constantly cites certain of his sources.编译器或编辑器,不断地列举了他的消息来源肯定。In the case of Solomon it is "the book of the acts of Solomon" (I Kings xi. 41); for the Northern Kingdom it is "the book of the chronicles of the kings of Israel," which is cited seventeen times, ie, for all the kings except Jehoram and Hoshea (see, eg, ib. xv. 31); and for the kings of Judah it is "the book of the chronicles of the kings of Judah," which is cited fifteen times, ie, for all the kings except Ahaziah, Athaliah, Jehoahaz, Jehoiachin, and Zedekiah (see, eg, ib. xv. 7).在所罗门的情况下,它是“书的所罗门的行为”(列王记上十一41);为北方王国它是“对以色列诸王记上”,这是引十七次,即,对所有的除外约兰和何细亚(见,例如,IB十五31。)国王,并为犹大国王它是“对犹大诸王记上”,这是引十五倍,即所有的除外亚哈谢,亚他利雅,约哈斯,约雅斤,和西底家(见,例如,兴业。十五7)国王。 Whether the editor had access to these "chronicles," as they were deposited in the state archives, or simply to a history based upon them, can not with certainty be determined. Whether的编辑器能够获得这些“编年史,”因为他们在国家档案存放,或者干脆在他们的历史,不能肯定地确定。It is generally assumed that the latter was the case (comp. Kuenen, "Historisch-Kritische Einleitung in die Bücher des Alten Testaments," p. 68, and Cornill, "Einleitung in das Alte Testament," p. 123).人们普遍认为后者的情况下(comp. Kuenen,“历史,Kritische在模具书刊DES Alten旧约导论”,第68和Cornill,“导论在DAS阿尔特约”,第123页)。

Object and Method of Work.对象和工作方法。

It was not the purpose of the compiler to give a complete history of the period covered by his work; for he constantly refers to these sources for additional details.这是不是编译器提供了由他的工作所涉期间完成历史的目的,因为他经常是指这些资源为更多的细节。He mentions as a rule a few important events which are sufficient to illustrate the attitude of the king toward the Deuteronomic law, or some feature of it, such as the central sanctuary and the "high places," and then proceeds to pronounce judgment upon him accordingly.他提到,作为一个规则数这些都足以说明朝Deuteronomic法之王,或它的某些功能,如中央圣殿和态度的重要事件“高的地方”,然后继续根据他的判断发音相应地。 Each reign is introduced with a regular formula; then follows a short excerpt from one of his sources; after which an estimate of the character of the monarch is given in stereotyped phraseology; and the whole concludes with a statement of the king's death and burial, according to a regular formula (comp., eg, I Kings xv. 1-9 for the formula used for the kings of Judah, and ib. xv. 25-32 for that used for the kings of Israel).每一个王朝是引入了一个普通的公式,然后遵循从他的来源之一简短摘录;之后,一个君主性格估计是千篇一律的措辞发出;和整个与国王的死亡和埋葬的声明得出结论,按常规公式(comp.,例如,我国王十五。1-9为犹大国王所使用的公式,兴业。十五。25-32为以色列国王使用的)。

The standpoint of the judgments passed upon the various kings as well as the vocabulary of the compiler (comp. Driver, "Introduction," 1891, p. 190, for a list of his words) indicates that he lived after the reforms of Josiah (621 BC) had brought the Deuteronomic law into prominence.根据不同的国王以及编译器的词汇(comp.驱动程序,“简介”,1891年,第190页,为他的话清单)通过判断的立场后表示,他住约西亚的改革( 621年)已纳入突出的Deuteronomic法。How much later than this the book in its present form was composed, may be inferred from the fact that it concludes with a notice of Jehoiachin's release from prison by Evil-merodach (Amil-Marduk) after the death of Nebuchadnezzar in 562.后来多少比这在其目前的形式书组成,可以推断的事实,它与一个约雅斤的释放邪恶米罗达巴拉(阿米尔 - 马尔杜克)从监狱后,尼布甲尼撒在562死亡通知的结论。The book must have taken its present form, therefore, during the Exile, and probably in Babylonia.这本书必须是其目前的形式,因此,在流亡,并可能在巴比伦。As no mention is made of the hopes of return which are set forth in Isa.由于没有提到了回报后者是建立在伊萨提出希望。xl.-lv., the work was probably concluded before 550.xl.-lv.,工作结束前,可能是550。Besides the concluding chapters there are allusions in the body of the work which imply an exilic date (see, eg, I Kings viii. 34, xi. 39; II Kings xvii. 19, 20; xxiii. 26, 27).除了总结章节有在工作,暗示放逐日期身体典故(见,例如,我国王八34,十一39;二国王十七19,20;二十三26,27)。 To these may be added the expression "beyond the river" (I Kings v. 4), used to designate the country west of the Euphrates, which implies that Babylonia was the home of the writer.为了这些可能是添加了“超越河”表达式(列王记上4节),用于指定的幼发拉底河,这意味着巴比伦是该国西部作家家。

Time of Redaction.时间节录。

On the other hand, there are indications which imply that the first redaction of Kings must have occurred before the downfall of the Judean monarchy.另一方面,有迹象表明这意味着国王之前必须先节录的朱迪亚君主制垮台发生。The phrase "unto this day" occurs in I Kings viii.而“直到今日”一词出现在我国王第八。8, ix.八,九。21, xii.21,第十二章。19; II Kings viii. 19,二国王第八。22, xvi. 22,十六。6, where it seems to have been added by an editor who was condensing material from older annals, but described conditions still existing when he was writing. 6,它似乎已经添加了一个编辑器谁是冷凝物质从旧的史册,但描述的条件仍然存在,当他在写。Again, in I Kings xi.再次,在我国王十一。36, xv.36,十五。4, and II Kings viii. 4,二国王第八。19, which come from the hand of a Deuteronomic editor, David has, and is to have, a lamp burning in Jerusalem; ie, the Davidic dynasty is still reigning. 19,这从一个申命记编辑手来了,大卫,是有,一盏灯燃烧在耶路撒冷,也就是说,在大卫王朝仍然在位。Finally, I Kings viii.最后,我国王第八。29, 30, 31, 33, 35, 38, 42, 44, 48; ix.29,30,31,33,35,38,42,44,48;九。3; and xi.3,和十一。36 imply that the Temple is still standing.36意味着该庙依然屹立。There was accordingly a pre-exilic Book of Kings.有相应的国王前放逐书。The work in this earlier form must have been composed between 621 and 586.在这个早期形式的工作必须是由621和586之间。As the glamour of Josiah's reforms was strong upon the compiler, perhaps he wrote before 600.由于约西亚的改革是在编译器的魅力强烈,也许他之前写了600。To this original work II Kings xxiv.为了达到这个原来的工作II国王XXIV。10-xxv.10二十五。30 was added in the Exile, and, perhaps, xxiii.30中添加了流放,而且,也许,二十三。31-xxiv.31二十四。9.9。In addition to the supplement which the exilic editor appended, a comparison of the Masoretic text with the Septuagint as represented in codices B and L shows that the Hebrew text was retouched by another hand after the exemplars which underlie the Alexandrine text had been made.除了其中放逐编辑追加补充,是与马所拉译本如抄本B和L表示的文本比较表明,希伯来文是由另一只手修饰后的范例这背后的文本已经取得了亚历山大。 Thus in B and L, I Kings v. 7 follows on iv.因此,在B和L,I国王7节是继四。19; vi.19;六。12-14 is omitted; ix. 12-14省略;九。26 follows on ix.26继九。14, so that the account of Solomon's dealings with Hiram is continuous, most of the omitted portion being inserted after x.14,使之与西贡所罗门的往来帐户是连续的,省略的部分最被插入后十22.22。II Kings xxi., the history of Naboth, precedes ch.二国王二十一,中,拿伯的历史,前面路。xx., so that xx.XX。,使XX。 and xxii., which are excerpts from the same source, come together.和二十二 ,它是从同一来源摘录,走到了一起。Such discrepancies prove sufficient late editorial work to justify the assumption of two recensions.这种差异足以证明后期编辑工作来证明两个的recensions假设。


In brief outline the sources of the books appear to have been these: I Kings i.在简要介绍了书的来源似乎是这些:我国王岛and ii.及ii。are extracted bodily from an early court history of David's private life, which is largely used in II Sam.身体中提取从大卫的私人生活,这在很大程度上早在二,三用法院的历史。ix.-xx.ix.-xx.The editor (Rd) has added notes at ii.编辑器(路)增加了在二笔记。2-4 and 10-12.2-4和10-12。 For the reign of Solomon the source is professedly"the book of the acts of Solomon" (xi. 41); but other sources were employed, and much was added by Rd.对于所罗门统治的来源是自称“一书的所罗门的行为”(xi. 41),但其他来源是就业,大部分是由路补充说。Ch.CH。iii.三。is a prophetic narrative of relatively early origin, worked over by Rd, who added verses 2, 3, and 14, 15.是一个比较早的起源预言叙述,工作由路,谁补充的诗句2,3,14,15以上。Ch.CH。iv.四。1-19 is presumably derived from the Chronicle of Solomon.1-19大概是来自所罗门纪事。Ch.CH。iv.四。20-v.20 - V。14 contains a small kernel of prophetic narrative which has been retouched by many hands, some of them later than the Septuagint.14包含一个小内核的预言叙事已被许多双手,他们中的一些迟于七十修饰。The basis of v. 15-vii.该诉15 - VII的基础。51 was apparently a document from the Temple archives; but this was freely expanded by Rd (comp. Stade in his "Zeitschrift," 1883, pp. 129 et seq.), and vi. 51显然是从寺庙档案文件,但这是自由的路(comp.在体育场“(杂志),”1883年,第129页起),和vi扩大。11-14 also by a later annotator. 11-14日由后注释也。Ch. CH。viii.八。1-13, the account of the dedication of the Temple, is from an old narrative, slightly expanded by later hands under the influence of P. Ch.1-13,该帐户的圣殿奉献,是从旧的叙述后双手轻微扩大下,P.通道的影响。viii.八。14-66 is in its present form the work of Rd slightly retouched in the Exile.14-66号工作是轻微的修饰流亡在其目前的形式。 Ch.CH。ix.九。1-9 is the work of Rd, but whether before the Exile or during it is disputed. 1-9是工作的路,但无论之前或期间流亡它是有争议的。Ch.CH。ix.九。10-x.10 - X。29 consists of extracts from an old source, presumably "the book of the acts of Solomon," pieced together and expanded by later editors.从一个29岁的源提取物组成,想必“的行为所罗门书”,拼凑在一起,被后来的编辑扩大。The order in the Masoretic text differs from that in the Septuagint.中马所拉文本的顺序不同的译本了。For details see Kittel, "Die Königsbücher," in Nowack's "Handkommentar."详见基特尔,“模具Königsbücher,”在Nowack的“Handkommentar。” Ch.CH。xi.十一。1-13 is the work of Rd; xi. 1-13是路工作;十一。14-22 is a confused account, perhaps based on two older narratives (comp. Winckler, "Alttestamentliche Forschungen," pp. 1-6); and xi. 14-22是一个糊涂帐,也许在两个年龄较大的叙述(comp. Winckler,“Alttestamentliche Forschungen,”页1-6)为基础;和第十一。26-31 and 39, 40 probably formed a part of a history of Jeroboam from which xii. 26-31和39,40大概形成了一个历史的一部分耶罗波安从中十二。1-20 and xiv.1-20和十四。 1-18 were also taken. 1-18还采取了。The extracts in ch.在CH的提取物。xi.十一。have been set and retouched by later editors (comp. Kittel on I Kings xi. 23-43).已定由(comp.基特尔对我国王十一23-43)后来编辑修饰。

Narratives and Epitomes.叙述和缩影。

From ch.从通道。xii.十二。of the First Book onward these books are characterized by an alternation of short notices which give epitomes of historical events, with longer narratives extracted from various sources.第一本书起这些书的特点是其中的历史事件给来自不同来源的提取不再叙述,短期通知交替缩影。The following sections are short epitomes: I Kings xiv.以下各节短缩影:我国王十四。21-xvi.21十六。34; xxii.34; XXII。41-53; II Kings viii.41-53; II国王第八。16-29; x. 16-29;十。32-36; xii.32-36;十二。18-xiii.18十三。13; and xiii.13;和第十三。 22-xvii.22十七。6.6。In some cases short extracts are even here made in full, as in xiv.在某些情况下甚至短期提取物在这里充分,在十四。8-14 and xvi.8-14和十六。 10-16.10-16。

The longer narratives, which are frequently retouched and expanded by Rd, are as follows: I Kings xii.叙述的时间越长,这是经常修饰和路扩大,如下:我国王十二。1-20, xiv.1-20,十四。1-18, from an older narrative of Jeroboam, to which xii.1-18,从耶罗波安的老叙述,哪个十二。21-32 and xiv.21-32和十四。 19, 20 are additions; xii. 19,20个国家增加;十二。33-xiii. 33十三。34, a comparatively late story of a prophet; xvii.-xix.34,一个先知比较晚的故事; xvii. - XIX。and xxi., an early prophetic narrative written in the Northern Kingdom (comp. xix. 3); xx.和二十一,早期预言的叙述在北方王国(comp.十九3)书面; XX。and xxii.和二十二。1-40, an early north-Israelitish history of the Syrian war in which Ahab lost his life; II Kings i.-viii. 1-40,早日北Israelitish历史叙利亚战争中失去了他的生活亚哈;国王岛II - VIII。15 and ix.15和第九。1-x.1 - X。31, north-Israelitish narratives, not all from one hand, which are retouched here and there, as in iii. 31,北Israelitish的叙述,而不是从一方面,这是修饰在这里和那里在三,所有。1-3, by Rd; xi. 1-3,由路;十一。1-xii.1 - 十二。17, a Judean narrative of the overthrow of Athaliah and the accession of Joash; xiii. 17日,亚他利雅的推翻和乔阿什加入犹大叙述;十三。14-21 and xiv.14-21和十四。 8-14, two excerpts from material written in the Northern Kingdom (comp. xiv. 11); xvii. 8-14,两个材料在北方王国(comp.十四11)。书面摘要;十七。7-23 is Rd's commentary on the historical notice with which the chapter opens; xvii. 7-23路是对历史的通知与该章开评注​​;十七。24-41 is composite (comp. verses 32, 34, and 41), probably written in the Exile and retouched after the time of Nehemiah; xviii.-xx.24-41是复合(comp.诗句32,34和41),可能是写在流放和时间后,尼希米记修饰; xviii. - XX。is compiled by Rd from three sources (comp. Stade, lc vi. 174), Rd himself prefixing, inserting, and adding some material; xxi.由路编译三个来源(。comp.体育场,LC六174),路自己前缀,插入,并加入一些材料; XXI。is, throughout, the work of Rd; xxii.-xxiii.是,在整个中,路工作; xxii. - XXIII。25 is an extract from the Temple archives with slight editing; and xxiii.25是从有轻微编辑寺档案提取物;和第23。 29-xxv.29二十五。30, the appendix of the exilic editor, is based on Jer.30日,在放逐编辑附录,是基于哲。xl.XL。7-xliii.7四十三。6.6。From Jeremiah, too, the exilic editor drew his information, which he presented in briefer form.从耶利米,也吸引了他的放逐编辑的信息,这是他在简短的形式呈现。

Isidore Singer, M. Seligsohn, Emil G. Hirsch, George A. Barton伊西多尔歌手,M. Seligsohn,埃米尔G.赫希,乔治巴顿

Jewish Encyclopedia, published between 1901-1906.犹太百科全书,1901至1906年间出版。


Kuenen, Historisch-Kritische Einleitung in die Bücher des Alten Testaments, pp. 62-99, Leipsic, 1890; Cornill, Einleitung in das Alte Testament, 1891, pp. 120-132; Driver, Introduction to the Literature of the Old Testament, 1891, pp. 175-193; Kittel, Die Königsbücher, 1900, in Nowack's Handkommentar; Benzinger, Die Bücher der Könige, 1899, in KHC; Silberstein, in Stade's Zeitschrift, xiii. Kuenen,Historisch - Kritische导论在模具书刊DES Alten圣经,页62-99,Leipsic,1890年,Cornill,在DAS阿尔特约,1891年,第120-132导论;驱动程序,介绍了旧约文学, 1891年,第175-193;基特尔,模具Königsbücher,1900年,在Nowack的Handkommentar; Benzinger,模具书刊DER Könige,1899年,在KHC;西尔伯斯坦,在体育场的(杂志),十三。1-76.EGHGAB1 76.EGHGAB

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