The two Books of Chronicles are the 13th and 14th books of the Old Testament in the Authorized Version of the Bible.两书的方志是第13和第14的帐簿，旧约在授权版本的圣经。 The name Chronicles is a free rendering of the Hebrew title "events of past times."名称方志是一个免费的绘制希伯来文的标题“的事件，过去的时代” 。 The author, known as the chronicler, is sometimes identified with Ezra.作者，被称为该chronicler ，有时是确定与以斯拉。 Those scholars who believe that Chronicles and Ezra And Nehemiah were written by a single author date the work in the period 400 - 250 BC; others date Chronicles as early as 515 - 500 BC.这些学者认为，谁方志和以斯拉和尼希米记写的由一个单一的作者日期工作在这段期间400 -2 50年;他人日期方志早在5 15-西元前5 0 0年。 Chronicles recounts biblical history from Adam to Cyrus the Great (d. 529 BC), paralleling and often directly excerpting from Genesis through Kings, but with additional sources, frequent omissions, and different emphases.方志重新圣经历史，从亚当，以赛勒斯的伟大（四公元前529 ） ，并联，而且往往直接excerpting从成因通过国王，但与其他来源，频繁的遗漏，和不同的侧重点。 Extracts from Samuel and Kings, historical and legendary materials, sermons, oracles, and prayers are included in a genealogical framework.提取物，黄秉槐和国王，历史和传奇的材料，布道，签，和祈祷，包括在一个家谱的框架。
The work focuses on David and Solomon as founders of the Temple and its priestly and musical orders.工作的重点是大卫和所罗门作为创始人庙及其priestly和音乐剧的订单。 The departure of the northern kingdom of Israel from the Davidic dynasty is deplored, and the history of the southern kingdom of Judah is told with the intent of reuniting all Palestinian Jews in the purified temple worship at Jerusalem in postexilic times (after 537 BC).离开英国北部的以色列从davidic王朝是痛惜，和历史的英国南部的犹大是说，与原意团聚的所有巴勒斯坦的犹太人纯化庙崇拜在耶路撒冷在postexilic时代（公元前后537 ） 。 Chronicles gives a more flattering view of Judah's kings than do the books of Samuel and Kings, and it emphasizes the element of miraculous divine intervention in biblical history.方志提供了更多的阿谀奉承的看法犹大的国王比书本和萨穆埃尔国王，它强调的元素，神奇的神的干预，在圣经的历史。
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Bibliography
参考书目
JC Whitcomb,
Solomon to the Exile: Studies in Kings and Chronicles (1971). ， JC
Whitcomb ） ，索罗门向流亡：研究在国王和方志（ 1971年） 。
The two books were originally one.该两本书，原本是一。 They bore the title in the Massoretic Hebrew Dibre hayyamim, ie, "Acts of the Days."他们承担的标题，在massoretic希伯来语dibre hayyamim ，即“行为的日子” 。 This title was rendered by Jerome in his Latin version "Chronicon," and hence "Chronicles."这个称号是提供由Jerome在他的拉美版“ chronicon ” ，因此“三多” 。 In the Septuagint version the book is divided into two, and bears the title Paraleipomena, ie, "things omitted," or "supplements", because containing many things omitted in the Books of Kings.在septuagint版这本书分为两个，和熊的标题paraleipomena ，即“的东西省略， ”或“补充” ，因为含有很多事情遗漏了书籍的国王。 The contents of these books are comprehended under four heads.的内容，这些书籍是理解下， 4头。 (1.) The first nine chapters of Book I. contain little more than a list of genealogies in the line of Israel down to the time of David. （ 1 ）第一九章图书一载有稍多于名单族谱在线下降到以色列的时候，大卫。 (2.) The remainder of the first book contains a history of the reign of David. （ 2 ） ，其余的第一本书包含的历史时期的国宝。 (3.) The first nine chapters of Book II. （ 3 ）第一九章的第二册。 contain the history of the reign of Solomon.包含的历史时期的所罗门。 (4.) The remaining chapters of the second book contain the history of the separate kingdom of Judah to the time of the return from Babylonian Exile. （ 4 ）其余各章的第二本书包含的历史，独立的王国，以犹大的时候，返回从巴比伦放逐。
The time of the composition of the Chronicles was, there is every ground to conclude, subsequent to the Babylonian Exile, probably between 450 and 435 BC The contents of this twofold book, both as to matter and form, correspond closely with this idea.的时候，组成部分方志是，有一切理由，总括来说，以后巴比伦的流亡，可能之间的450和435年的内容，这双重的书，都以此事和形式，对应的紧密合作，这种想法。 The close of the book records the proclamation of Cyrus permitting the Jews to return to their own land, and this forms the opening passage of the Book of Ezra, which must be viewed as a continuation of the Chronicles.结束这本书的纪录，宣布赛勒斯，允许犹太人返回自己的土地上，这形式的开放通过这本书的以斯拉，它必须被看作是继续开展方志。 The peculiar form of the language, being Aramaean in its general character, harmonizes also with that of the books which were written after the Exile.特殊形式的语言，被阿拉米亚文在其一般的性格，协调，也与有关的书籍，其中的书面后流亡国外。 The author was certainly contemporary with Zerubbabel, details of whose family history are given (1 Chr. 3:19).作者肯定是当代与所罗巴伯，细节的家庭的历史，给出了（ 1人权委员会。 3时19分） 。
The time of the composition being determined, the question of the authorship may be more easily decided.的时候，组成的决心，问题的作者可能会更容易决定。 According to Jewish tradition, which was universally received down to the middle of the seventeenth century, Ezra was regarded as the author of the Chronicles.根据犹太人的传统，这是普遍收到回落到中十七世纪，以斯拉被视为作者的方志。 There are many points of resemblance and of contact between the Chronicles and the Book of Ezra which seem to confirm this opinion.有许多相似点和之间的联系和方志书以斯拉似乎证实这一消息的意见。 The conclusion of the one and the beginning of the other are almost identical in expression.的结论，一个并开始其他都是在几乎相同的表达。 In their spirit and characteristics they are the same, showing thus also an identity of authorship.在他们的精神和特点，他们都是一样的，从而也显示了一个作者的身份。 In their general scope and design these books are not so much historical as didactic.在其一般性的范围和设计这些书籍没有这么多的历史，作为说教。 The principal aim of the writer appears to be to present moral and religious truth.主要目的是，作者似乎是目前的道德和宗教的真理。
He does not give prominence to political occurences, as is done in Samuel and Kings, but to ecclesiastical institutions.他并不突出的政治现象，由于是做在塞缪尔和国王，而是要教会机构。 "The genealogies, so uninteresting to most modern readers, were really an important part of the public records of the Hebrew state. They were the basis on which not only the land was distributed and held, but the public services of the temple were arranged and conducted, the Levites and their descendants alone, as is well known, being entitled and first fruits set apart for that purpose." “族谱，所以无趣，以最现代的读者，真的是一个重要组成部分市民的纪录，希伯来文的国家，他们的基础上，不仅土地的分配和举行，但公共服务的庙宇被安排和进行，利及他们的后代，仅作为是人所共知的，有权和第一批成果，除了一套用于这一目的的“ 。 The "Chronicles" are an epitome of the sacred history from the days of Adam down to the return from Babylonian Exile, a period of about 3,500 years. “方志”的一个缩影神圣的历史从天亚当下降到返回，从巴比伦的流亡，为期约三千五百年。
The writer gathers up "the threads of the old national life broken by the Captivity."作者收集了“线程旧国民生活打破了由圈养” 。 The sources whence the chronicler compiled his work were public records, registers, and genealogical tables belonging to the Jews.来源whence该chronicler汇编他的工作是公开的纪录，正式选民登记册，和家谱表属于犹太人。 These are referred to in the course of the book (1 Chr. 27:24; 29:29; 2 Chr. 9:29; 12:15; 13:22; 20:34; 24:27; 26:22; 32:32; 33:18, 19; 27:7; 35:25).这些是指在执行过程中这本书（ 1人权委员会。 27:24 ; 29:29 ; 2 ，人权委员会。 9时29分; 12时15分; 13时22分; 20时34分; 24:27 ; 26:22 ; 32 ： 32 ; 33:18 ，第19条; 27:7 ; 35:25 ） 。
There are in Chronicles, and the books of Samuel and Kings, forty parallels, often verbal, proving that the writer both knew and used these records (1 Chr. 17:18; comp. 2 Sam. 7:18-20; 1 Chr. 19; comp. 2 Sam. 10, etc.).有在方志，以及书籍和萨穆埃尔的国王， 40平行的，往往是口头，证明作家都知道和使用这些记录（ 1人权委员会。 17时18分;可比。 2萨姆。 7:18-20 ;一人权中心。 19 ;可比。萨姆2 。 10 ，等等） 。 As compared with Samuel and Kings, the Book of Chronicles omits many particulars there recorded (2 Sam. 6:20-23; 9; 11; 14-19, etc.), and includes many things peculiar to itself (1 Chr. 12; 22; 23-26; 27; 28; 29, etc.).作为比较，塞缪尔和国王，这本书的方志忽略了很多细节有记录（ 2萨姆。 6:20-23 ; 9 ; 11 ; 14-19等） ，以及包括很多事情本身特有的（ 1人权委员会。 12 ; 22 ; 23日至26日; 27 ; 28月29日，等等） 。 Twenty whole chapters, and twenty-four parts of chapters, are occupied with matter not found elsewhere. 20整个章节，和2004年的部分章节，是被占领与此事没有发现其他地方。 It also records many things in fuller detail, as (eg) the list of David's heroes (1 Chr. 12:1-37), the removal of the ark from Kirjath-jearim to Mount Zion (1 Chr. 13; 15:2-24; 16:4-43; comp. 2 Sam. 6), Uzziah's leprosy and its cause (2 Chr. 26:16-21; comp. 2 Kings 15:5), etc.它也记录很多事情，在更详尽的细节，作为（例如）名单大卫的英雄（ 1人权委员会。 12:1-37 ） ，取消方舟从kirjath - jearim到锡安山（ 1人权委员会。 13 ; 15时02分-24 ; 16:4-43 ;可比。萨姆2 。 6 ） ， uzziah的麻风病及其原因（ 2人权委员会。 26:16-21 ;可比。 2国王15时05分）等。
It has also been observed that another peculiarity of the book is that it substitutes modern and more common expressions for those that had then become unusual or obsolete.但也有人指出，另一项特点，本书是，它可以代替现代和更多的共同表达对那些在当时成为不寻常的或已经过时。 This is seen particularly in the substitution of modern names of places, such as were in use in the writer's day, for the old names; thus Gezer (1 Chr. 20:4) is used instead of Gob (2 Sam. 21:18), etc. The Books of Chronicles are ranked among the khethubim or hagiographa.这是看到特别是在替代现代的名称，场所，如分别在使用的作家的一天，为老地名;因此， gezer （ 1人权委员会。 20时04分）是用来而不是采空区（ 2萨姆。 21:18 ）等书籍的方志是跻身khethubim或hagiographa 。 They are alluded to, though not directly quoted, in the New Testament (Heb. 5:4; Matt. 12:42; 23:35; Luke 1:5; 11:31, 51).他们提到，虽然没有直接引用，在新约圣经（希伯来书5时04分;马特。 12时42分; 23时35分;路加福音1时05分; 11时31分， 51 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
Chronicles are the words of the days, (1 Kings 14:19; 1 Chr. 27:24), the daily or yearly records of the transactions of the kingdom; events recorded in the order of time.方志是的话的日子， （ 1国王14时19分;一人权委员会。 27:24 ） ，每日或每年的纪录，交易王国;记录事件在该命令的时间。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
(1 Chr. 27:24) were statistical state records; one of the public sources from which the compiler of the Books of Chronicles derived information on various public matters. （ 1人权委员会。 27:24 ）国家统计记录;之一，市民来源从哪个编译器的帐簿，三多，由此产生的资料在各种公开的事项。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
(Paraleipomenon; Libri Paralipomenon). （ paraleipomenon ;图书paralipomenon ） 。
Two books of the Bible containing a summary of sacred history from Adam to the end of the Captivity.两本书的圣经载有简要神圣的历史，从亚当到去年底，该圈养。 The title Paralipomenon, books "of things passed over", which, from the Septuagint, passed into the old Latin Bible and thence into the Vulgate, is commonly taken to imply that they supplement the narrative of the Books of Kings (otherwise known as I-II Samuel and I-II Kings); but this explanation is hardly supported by the contents of the books, and does not account for the present participle.标题paralipomenon ，书籍“的东西，通过以上” ，其中，从septuagint ，通过成为旧拉丁美洲圣经和再进入武加大，普遍采取意味着他们补充说明的书籍国王（或称为正如我二，黄秉槐我第二国王） ;但这个解释是难以支持的内容的书籍，并没有帐户为：英语。 The view of St. Jerome, who considers Paralipomenon as equivalent to "epitome of the Old Testament", is probably the true one.的看法，圣杰罗姆，谁认为paralipomenon等同“的缩影旧约” ，大概是真正的一。 The title would accordingly denote that many things are passed over in these books.标题将据此表示，很多事情都是通过以上的这些书籍。 The Hebrew title is Dibhere Hayyamim, "the acts of the days" or "annals".希伯来文的标题是dibhere hayyamim ， “行为的日子”或“载入史册” 。 In the Protestant, printed Hebrew, and many Catholic bibles, they are entitled "Books of Chronicles".在新教，印刷希伯来语，许多天主教圣经，他们是在题为“图书的方志” 。
UNITY AND PLACES IN THE CANON团结和地方在佳能
The two books are really one work, and are treated as one in the Hebrew manuscripts and in the Massoretic summary appended to the second book.该两本书，真的是一工作，被视为一在希伯来文手稿，以及在massoretic摘要附加到第二本书。 The division was first made in the Septuagint for the sake of convenience, and thence was adopted into the Latin Bibles.该部首次提出，在septuagint为方便起见，再通过进入拉丁美洲的圣经。 The Hebrew text was first divided in Bomberg's edition of the rabbinical Bible (Venice, 1516-7).希伯来文的案文是第一分在邦贝里出版的犹太教圣经（威尼斯， 1516-7 ） 。 Moreover, there is a probability that Paralipomenon originally formed part of a larger work which included the two Books of Esdras (Esdras Nehemias).此外，还有一个概率paralipomenon最初形成的一个组成部分，较大的工作，其中包括两本书的埃斯德拉斯（埃斯德拉斯内赫米亚斯） 。 For not only is there similarity of diction and style, of spirit and method, but I Esdras begins where II Paralipomenon ends, the decree of Cyrus being repeated and completed.这不仅是有相似性的用词和作风，精神和方法，但我埃斯德拉斯开始的地方二paralipomenon结束，该法令的赛勒斯重复和完成。 It should be remarked, however, that these facts can be explained by simple community of authorship.应该说过，不过，这些事实可以解释为简单的社会作者。 In the Septuagint and Vulgate, as well as in the Protestant bibles, the Books of Paralipomenon are placed immediately after the Books of Kings.在septuagint和武加大，以及在基督教圣经，帐簿paralipomenon放置后，立即进行书籍的国王。 In the printed edition of the Hebrew Bible they stand at the end of the third division, or Kethubhim.在印刷版的希伯来语圣经，他们的立场，在去年底的第三师，或kethubhim 。
CONTENTS内容
The first part of I Paralipomenon (i-ix), which is a sort of introduction to the rest of the work, contains a series of genealogical and statistical lists, interspersed with short historical notes.第一部分的I paralipomenon （一至九） ，这是一种介绍其余的工作，包含了一系列的家谱和统计清单， interspersed与短期债券的历史。 It comprises: (1) the genealogy of the patriarchs from Adam to Jacob (i); (2) the genealogy of the twelve tribes (ii-viii); (3) a list of the families of Juda, Benjamin, and Levi dwelling in Jerusalem after the Exile, with the genealogy of the family of Saul repeated (ix).它包括： （ 1 ）族谱的patriarchs从亚当到雅各（一） ; （ 2 ）族谱的12部落（二-八） ; （ 3 ）名单的家属juda ，本杰明，和利维住家在耶路撒冷后，流亡海外，与谱系的家人一再娑罗双树（九） 。 The second part of I Paralipomenon contains the history of the reign of David preceded by the account of the death of Saul (x-xxix).第二部分的I paralipomenon包含的历史时期的国宝之前，该帐户的死亡娑罗双树（的X XXIX ）号决议。 II Paralipomenon comprises the reign of Solomon (i-ix), and the reigns of the kings of Juda (x-xxxvi, 21).二paralipomenon包括统治所罗门（一至九） ，以及普遍存在的王juda （的X三十六， 21 ） 。 Part of the edict of Cyrus allowing the Jews to return and to rebuild the temple is added as a conclusion (xxxvi, 22-23).的一部分，该法令的赛勒斯，允许犹太人返回和重建庙宇，增加一条，作为一个结论， （三十六， 22-23 ） 。 The historical part of Paralipomenon thus covers the same period as the last three Books of Kings.历史的一部分， paralipomenon因此，包括同一时期作为最后的三本书的国王。 Hence naturally much of the matter is the same in both; often, indeed, the two narratives not only agree in the facts they relate, but describe them almost in the same words.因此，自然大部分的问题是一样的在这两个;很多时候，事实上，这两个叙述，不仅同意在事实它们涉及，但形容他们几乎在相同的话。 The Books of Paralipomenon also agree with the Books of Kings in plan and general arrangement.帐簿paralipomenon也同意书，国王在计划和总体布局。 But side by side with these agreements there are many differences.但并排与这些协议是有很多的分歧。 The Books of Paralipomenon narrate some events more briefly.帐簿paralipomenon叙述的一些事件更简单。 or present them in a different manner, and omit others altogether (eg, the adultery of David, the violation of Thamar, the murder of Amnon, and the rebellion of Absalom), while they dwell more on facts regarding the temple, its worship and its ministers, furnishing much information on these subjects which is not found in the other books.目前他们或在一个不同的方式，和其他人完全省略（例如，通奸的国宝，违反thamar ，谋杀amnon ，和叛乱的押沙龙） ，而他们谈论更多的关于事实方面的庙，其崇拜和其部长，提供多的信息就这些问题是没有发现，在其他书籍。 Moreover, they ignore the northern kingdom except where the history of Juda requires mention of it.此外，他们忽略了北部的英国除外的历史juda需要提到它。
OBJECT对象
On comparing Paralipomenon with the Books of Kings we are forced to the conclusion that the writer's purpose was not to supplement the omissions of these latter books.对比较paralipomenon与书籍的国王，我们是被迫作出结论，认为作者的目的并不是为了补充这些遗漏的，后者的书籍。 The objects of his interest are the temple and its worship, and he intends primarily to write the religious history of Juda with the temple as its centre, and, as intimately connected with it, the history of the house of David.对象的利益，他是庙及其崇拜，他打算，主要是写宗教的历史juda与庙为中心，并作为密切联系在一起的话，历史的众院大卫。 This clearly appears when we consider what he mentions and what he omits.这清楚地显示，当我们考虑什么，他提到什么，他忽略了。 Of Saul he narrates only his death as an introduction to the reign of David.娑罗双树他的叙述，只有他的逝世作为一个介绍统治大卫。 In the history of David's reign he gives a full account of the translation of the ark to Mount Sion, of the preparations for the building of the temple, and of the levitical families and their offices; the wars and the other events of the reign he either tells briefly, or passes over altogether.在历史上，朱的统治地位，他给予充分考虑到翻译的方舟装入锡永，筹备建设的庙宇，和利的家属和他们的办事处;战争及其他事件的统治，他要么告诉简略，或及格以上的共有。 Solomon's reign is almost reduced to the account of the building and the dedication of the temple.所罗门的统治地位，几乎减少到该帐户的建设和献身精神的庙宇。 After the disruption of the kingdom the apostate tribes are hardly mentioned, while the reigns of the pious kings, Asa, Josaphat, Joas, Ezechias, and Josias, who brought about a revival of religion and showed great zeal for the temple and its worship, are specially dwelt on.后中断了英国叛教者部落是很难提到的，而普遍存在的虔诚的国王，民用航空运输协定，约萨法特，乔阿斯，埃泽希亚什，并josias ，谁带来了复苏的宗教和表现出极大的热情，该庙宇和崇拜，特别谈到了。 Again, the additions to the narrative of the Books of Kings in most cases refer to the temple, its worship and its ministers.再次，补充说明的书籍国王在大多数情况下是指庙宇，其崇拜和其部长。 Nor is the decree of Cyrus allowing the rebuilding of the temple without significance.也不是该法令的赛勒斯，让重建庙宇，没有意义。 The same purpose may be noted in the genealogical section, where the tribes of Juda and Levi are given special prominence and have their genealogies continued beyond the Exile.同一目的，可能会注意到，在家谱部分，在这里部落juda和利维是给予特别突出和有其族谱继续超越流亡国外。 The author, however, writes his history with a practical object in view.作者，不过，他写的历史与现实对象的看法。 He wishes to urge the people to a faithful and exact adherence to the worship of God in the restored temple, and to impress upon them that thus only will the community deserve God's blessings and protection.他希望促请人民的一个忠实和确切坚持以崇拜上帝，在恢复寺庙，并留下深刻印象后，他们说，因此，只有将社会应有的上帝的祝福和保护。 Hence he places before them the example of the past, especially of the pious kings who were distinguished for their zeal in building the temple or in promoting the splendour of its worship.因此他的地方之前，他们的例子，过去，特别是对虔诚的国王，谁被尊敬他们的热情，在建设寺庙或在促进辉煌，其崇拜。 Hence, too, he takes every occasion to show that the kings, and with them the people, prospered or were delivered from great calamities because of their attachment to God's worship, or experienced misfortune because of their unfaithfulness.因此，太多，他每次都显示，国王，并与他们的人，繁荣或交付了从遭受重大灾难，因为他们依恋上帝的崇拜，或经历的不幸，因为他们的不忠。 The frequent mention of the Levites and of their offices was probably intended to induce them to value their calling and to carry out faithfully their duties.频繁提及利和他们的办公室很可能是促使他们珍惜他们的要求，并进行忠实自己的职责。
AUTHOR AND TIME OF COMPOSITION作者和时间的组成
The Books of Paralipomenon were undoubtedly written after the Restoration.帐簿paralipomenon无疑书面后恢复。 For the genealogy of the house of David is carried beyond Zorobabel (1 Chronicles 3:19-24), and the very decree of Cyrus allowing the return is cited.为族谱的众院国宝是进行超越zorobabel （ 1方志3:19-24 ） ，以及非常法令赛勒斯允许返回的是引用。 Moreover, the value of the sums collected by David for the building of the temple is expressed in darics (1 Chronicles 29:7, Heb.), which were not current in Palestine till the time of the Persian domination.此外，价值的款项，所收集的国宝，为建设庙宇，是表示在道里奇（ 1方志29:7 ， heb ） ，不被目前在巴勒斯坦，直到时间的波斯统治。 The peculiarities of style and diction also point to a time later than the Captivity.的特点，风格和用词也指向一个时间不迟于圈养。 The older writers generally attributed the authorship to Esdras.老一辈作家普遍的主要原因是作者以埃斯德拉斯。 Most modern non-Catholic scholars attribute the work to an unknown writer and place its date between 300 and 250 BC The main reasons for this late date are that the descendants of Zorobabel are given to the sixth (in the Septuagint and the Vulgate to the eleventh) generation, and that in II Esdras (xii, 10, 11, 22) the list of the high-priests extends to Jeddoa, who, according to Josephus, held the pontificate in the time of Alexander the Great.最现代的非天主教学者属性的工作，一个不为人知的作家和地点，其日期之间的300和250年的主要原因，这晚的日期是后裔zorobabel是考虑到第六（在septuagint和武加大向第十一）这一代，并在第二埃斯德拉斯（十二， 10 ， 11 ， 22 ）名单，高神父延伸到jeddoa ，谁，根据约瑟夫举行了教宗在的时候，亚历山大大帝。 These lists, however, show signs of having been brought up to date by a later hand and cannot, therefore, be considered as decisive.这些名单，不过，迹象显示有被绳之以法直至目前为止由稍后，另一方面不能，因此，被视为决定性因素。 On the other hand, a writer living in Greek times would not be likely to express the value of ancient money in darics.在另一方面，一个作家生活在希腊的时代将不会有可能表达的价值，古代的钱道里奇。 Moreover, a work written for the purpose mentioned above would be more in place in the time immediately following the Restoration, while the position and character of Esdras would point him out as its author.此外，工作的书面为目的的上述会更到位，在规定的时间后立即恢复，而地位和性质，埃斯德拉斯会点把他作为其作者。 Hence most Catholic authors still adhere to Esdrine authorship, and place the time of composition at the end of the fifth or at the beginning of the fourth century BC因此，大部分天主教的作者仍然坚持esdrine作者，和地点的时候，组成在去年底的第五或在年初四世纪公元前
HISTORICAL VALUE历史价值
The reliability of the Books of Paralipomenon as a historical work has been severely attacked by such critics as de Wette, Wellhausen etc. The author is accused of exaggeration, of misrepresenting facts, and even of appealing to imaginary documents.可靠性帐簿paralipomenon作为一个历史的工作受到了严重的攻击，例如批评德wette ，浩等，作者是被告的夸张，歪曲事实，甚至呼吁假想的文件。 This harsh judgment has been considerably mitigated by more recent writers of the same school, who, while admitting errors, absolve the author of intentional misrepresentation.这一严酷的判断，已大大减轻，较近期的作家的同一所学校，谁，而承认错误，开脱的作者蓄意歪曲。 The objections urged against the books cannot be examined here in detail; a few general remarks in vindication of their truthfulness must suffice.反对要求对书籍不能审查在这里详细;一些一般性的言论，在平反其真实性，必须是不够的。 In the first place, the books have suffered at the hands of copyists; textual errors in names and in numbers, which latter originally were only indicated by letters, are especially numerous.摆在首位，书籍已遭受手中copyists ;文字错误，在名称和在号码，其中后者原先只表示由字母，尤其是很多。 Gross exaggerations, such as the slaying of 7000 charioteers (1 Chronicles 19:18) as against 700 in 2 Samuel 10:18 and the impossibly large armies mentioned in 2 Chronicles 13:3, are plainly to be attributed to this cause.毛额夸张，如杀害7000 charioteers （ 1方志19时18分）对700名在二，黄秉槐10时18分和极端大型两军提到，在2方志13时03分，显然须归因于这一事业。 In the next place, if the sections common to Paralipomenon and the Books of Kings are compared, substantial agreement is found to exist between them.在未来的地方，如果部分共同paralipomenon和书籍的国王相比，大幅发现该协议的存在，它们之间。 If the author, then, reproduces his sources with substantial accuracy in the cases where his statements can be controlled by comparing them with those of another writer who has used the same documents, there is no reason to suspect that he acted differently in the case of other sources.如果作者，那么，抄录他的消息来源与大量的准确性，在该情况下，他的声明是可以控制的比较，他们与另一作家谁用了相同的文件，是没有理由怀疑他采取行动，在不同的案件其他来源。 His custom of referring his readers to the documents from which he has drawn his information should leave no doubt on the subject.他的习惯，指他的读者，以文件由他引起，他的资料，应留待毫无疑问，关于这一主题的。 In the third place, the omission of the facts not to the credit of the pious kings (eg the adultery of David) is due to the object which the author has in view, and proves no more against his truthfulness than the omission of the history of the northern tribes.在第三位，遗漏事实，而不是向信贷的虔诚的国王（例如通奸大卫）是由于物体的作者已在观点，并证明没有更多的对他真比遗漏的历史对北部部落。 He did not intend to write a full history of the kings of Juda, but a history for the purpose of edification.他并不打算写一完整的历史，国王的juda ，但历史为目的的启迪。 Hence, in speaking of the kings whom he proposes as models, he naturally omits details which are not edifying.因此，在谈到国王的人，他建议为榜样，他当然省略的细节是不是有启发性。 Such a presentation, while one-sided, is no more untruthful than a panegyric in which the foibles of the subject are passed over.这样的陈述，而一个片面的，是没有更多的不诚实比panegyric在其中foibles的主题是通过。 The picture is correct as far as it goes, only it is not complete.图片是正确的，据这是不言而喻，只有它并不完整。
Publication information Written by F. Bechtel.出版的资料，写楼柏克德公司。 Transcribed by Sean Hyland.转录由Sean海仑。 The Catholic Encyclopedia, Volume XI.天主教百科全书，货量十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, February 1, 1911. nihil obstat ， 1911年2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
ARTICLE HEADINGS:文章标题：
-Biblical Data: -圣经的数据：
-In Rabbinical Literature: -在犹太教文献：
Title.标题。
-Critical View.关键的看法。
Authorship and Date.作者和日期。
-Biblical Data: -圣经的数据：
The two books of Chronicles form a history of the Temple and its priesthood, and of the house of David and the tribe of Judah, as guardians of the Temple, with references to the other tribes, and with some connected material.两书的方志形式的历史，庙及其神职人员，以及众议院的国宝和部落的犹大，作为监护人的庙宇，参考了其他部落，并与一些连接材料。 The contents may be briefly summarized as follows:内容可简要概括如下：
(a) I Chron. （一）我慢性。 i-ix.一至九。 contain chiefly genealogies, from Adam, through Noah's sons, and then particularly through the line of Shem to Esau and Israel and their descendants.包含主要族谱，从亚当，通过诺亚的儿子，然后特别是通过线shem向以扫和以色列和他们的后裔。 The last twelve verses of ch.在过去12韵文的CH 。 i.我。 contain a list of Edomitish kings and chiefs.包含名单edomitish国王和酋长。 Brief narratives from various periods are interspersed among the genealogies (eg, ii. 23; iv. 9, 10, 39-43; v. 9, 10, 18-22, 25, 26).简短的叙述，从各个时期都是interspersed之间的族谱（例如，二， 23日;四， 9 ， 10 ， 39-43 ;五，九，十， 18日至22日， 25日， 26日） 。 The last genealogy in this collection, ix.最后族谱在这方面的收集，九。 35-44, that of Saul's family, forms a kind of transition to the following section. 35-44岁，即娑罗双树的家庭，形成了一个种过渡到下一节。
(b) I Chron. （ b ）我慢性。 x.-xxix.十-二十九。 This section is concerned with David's reign, the introduction being the last battle and the death of Saul (x. 1-12, parallel to I Sam. xxxi. 1-13), and the conclusion, the accession of Solomon (xxiii. 1; xxviii. 5 et seq.; xxix. 22 et seq.).本节是有关大卫的统治，引入正在最后一战和死亡的娑罗双树（十1月12日，并行至I萨姆。三十一。 1月13日） ，和结论，加入所罗门（ xxiii. 1 ;二十八。五等法律。 ;二十九。 22条及以下各条） 。
(c) II Chron. （三）二，慢性。 i.-ix. is devoted to Solomon's reign.是专门所罗门的统治地位。 The first chapter speaks of his sacrifice at Gibeon (vs. 1-13) and Solomon's splendor (vs. 14-17).第一章谈到他的牺牲在基遍（与1月13日）和索罗门的辉煌（相对于14-17 ） 。 The building of the Temple is described in ch.建设庙是描述在CH 。 ii.-iv., and its dedication in v. 1-14. ii.-iv. ，其奉献精神，在五， 1月14日。 The following chapters speak of Solomon's prayer, vision, sacrifices, glory, and in ix.以下各章发言所罗门的祈祷，视力，牺牲，荣耀，并在第九。 31 the death of Solomon is mentioned. 31日死亡，所罗门是提及。
(d) II Chron. （四）二，慢性。 x.-xxxvi.十-三十六。 contains the history of the kingdom of Judah down to the fall of Jerusalem, with the division of the kingdoms as preface, and the restoration-edict of Cyrus as appendix (viz., x. 1-19, accession of Rehoboam and division of the kingdom; xi. xii., Rehoboam; xiii. 1-22, Abijah; xiv.-xvi., Asa; xvii.-xx., Jehoshaphat; xxi., Jehoram;xxii. 1-9, Ahaziah; xxii. 10-12, xxiii., Athaliah; xxiv., Joash; xxv., Amaziah; xxvi., Uzziah; xxvii., Jotham; xxviii., Ahaz; xxix-xxxii., Hezekiah; xxxiii. 1-20, Manasseh; xxxiii. 21-25, Amon; xxxiv., xxxv., Josiah; xxxvi. 1-3, Jehoahaz; xxxvi. 4-8, Jehoiakim; xxxvi. 9, 10, Jehoiachin; xxxvi. 11-13, Zedekiah; xxxvi. 17-21, fall of Jerusalem; xxxvi. 22, 23, restoration-edict of Cyrus.包含的历史王国犹大下降到秋天，耶路撒冷，与该司的王国，作为序言，并恢复-法令的赛勒斯作为附录（即，十， 1月19日，加入雷霍博姆和分工的英国;第十一，第十二，雷霍博姆;十三。 1月22日， abijah ; xiv. -十六，民用航空运输协定; xvii.-xx. ，杰霍沙法特;二十一， jehoram ;二十二。 1月9日，亚哈谢;二十二。 10 -十二，二十三，儿亚他利雅;二十四，乔阿什;二十五，亚玛谢;二十六， uzziah ;二十七， jotham ;二十八，亚哈斯;第29号-三十二， hezekiah ;三十三， 1月20日，玛;三十三。 21 -25 ，阿蒙;第三十四，三十五，乔赛亚;三十六， 1-3 ， jehoahaz ;三十六， 4月8日， jehoiakim ;三十六，九，十， jehoiachin ;三十六， 11月13日，泽德基亚;三十六， 17日至21日，属于耶路撒冷的;三十六。 22 ， 23 ，恢复-法令的赛勒斯。
-In Rabbinical Literature: -在犹太教文献：
Rabbinical literature does not recognize the division of Chronicles into two books.犹太教文学不承认分工方志到两本书。 In BB 15a it is named as one ), and the Masorah counts the verse I Chron.在BB心跳15A条，这是命名为1 ） ，以及masorah计数诗i慢性。 xxvii.二十七。 25 as the middle of the book. 25中，这本书。 Tradition regards this one book as consisting of two unequal parts; viz., (1) lists largely of a genealogical nature with brief historical details; and (2) an extensive history of the kings in Jerusalem.传统认为这是一本书，作为连续两个不平等的部分;即， （ 1 ）列出了主要的一个家谱的性质与简短的历史细节;及（ 2 ）一个广泛的历史，国王在耶路撒冷。 The authorship of the first part, which is designated "Yaḥas" ( = "genealogy") of the "Dibre ha-Yamim" is ascribed to Ezra (BB 15a).作者的第一部分，这是指定为“ yaḥas ” （ = “族谱” ） “ dibre公顷- yamim ”是归因于以斯拉（ BB心跳15A条） 。 In Pes.在PES的。 62b this part is connected with a Midrash and quoted as ("Book of the Descents"); while Rashi names the Midrash (), "Mishnah of Dibre ha-Yamim," etc., which, according to him, contained expositions of certain passages of the Torah. 62b这部分是他们涉嫌与一米德拉士，并引述（ “图书的descents ” ） ;而rashi名称米德拉士（ ） ， “米示拿的dibre公顷- yamim ”等，其中，据他介绍，所载的某些论述通道的诵读经文。 This part was not to be explained to the men of Lud nor to those of Nehardea, for reasons not stated; perhaps it was feared that these interpretations might meet with irreverence.这部分没有加以解释，向官兵lud ，也不是那些nehardea ，原因没有说明，或许有人担心，这些解释可能满足与irreverence 。
On the whole, Chronicles was regarded with suspicion; its historical accuracy was doubted by the Talmudic authorities, it being held to be a book for homiletic interpretation, (Lev. R. i. 3; Ruth R. ii., beginning; compare Meg. 13a).就整体而言，方志，被认为是与猜疑;其历史的准确性，有人怀疑是由talmudic当局，它被认为是一本书，为homiletic的解释， （ lev. r.一，三;罗思r.二，开始;比较梅格。 13 A条） 。 The names were treated with great freedom; and many which clearly belonged to different persons were declared to indicate one and the same man or woman (Soṭah 12a; Ex. R. i. 17, et passim).姓名治疗伟大的自由;不少这显然属于不同的人被宣布为表明同一个男人还是女人（ soṭah 12 ;特惠。 r.一17等各处） 。 Numerous as these fanciful interpretations of verses in Chronicles are in Talmudic-Midrashic literature, the loss of many similar expositions was deplored (Pes. 62b).众多的，因为这些幻想的解释，诗在方志是在talmudic -米大示解经文学，损失很多类似的论述，是痛惜（ pes. 62b ） 。 EGH欧洲加沙医院
Title.标题。
-Critical View.关键的看法。
-I.我。 Position in Old Testament Literature: Chronicles, which in the Hebrew canon consists of a single book, is called in the Hebrew Bible ("Annals"); in the LXX.-Codex B, παραλειπομέω ("of things left out"); Codex A adds (τῶ) βασιλέω ιοδà ("concerning the kings of Judah"); ie, a supplement to the Book of Kings; in the Vulgate, Liber Primus (and Secundus) "Paralipomenon."的立场，在旧约文学：方志，在希伯来文佳能组成一个单一的图书，是所谓在希伯来文圣经（ “载入史册” ） ;在lxx. -法典b ， παραλειπομέ ω （ “左的东西” ） ;法典一加入（ τῶ ） βασιλέω ιο δ à （ “关于国王的犹大” ） ;即，补充这本书的国王; ，在武加大， liber普里默斯（ secundus ） “ paralipomenon ” 。 The modern title "Chronicles" was suggested by Jerome's speaking of the book in his "Prologus Galeatus" as "Chronicon totius divinæ historiæ."现代的标题“三多”有人建议由Jerome的谈到这本书在他的“ prologus galeatus ”作为“ chronicon totius divinæ historiæ ” 。 The book belongs to the Hagiographa, or "Ketubim," the third and latest-formed section of the Hebrew canon.这本书属于该hagiographa ，或“ ketubim ， ”第三条和最新成立的一节希伯来文的佳能。 The view that its canonicity was matter of discussion among the Jews seems to rest on insufficient evidence (Buhl, "Kanon und Text des AT" Eng. ed., p. 31).认为其canonicity是此事的讨论当中，犹太人似乎休息证据不足（ buhl ， “ kanon und文本万”工程。版，第31页） 。 In Hebrew lists, manuscripts, and printed Bibles, Chronicles is placed either first (Western or Palestinian practise, as in the St. Petersburg Codex), or last (Eastern or Babylonian, as in the Babylonian Talmud); see Ginsburg, "Introduction," pp.在希伯来语名单，手稿，和印刷圣经，方志，是不是放在第一（西部还是巴勒斯坦人执业，如在圣彼得堡市食品法典委员会） ，或昨（东部或巴比伦，在巴比伦塔木德） ;见金斯伯格， “引进来， “页。 1-8. 1月8日。 In Greek and Latin lists, and in manuscripts and editions of the LXX.在希腊和拉丁美洲的清单，并在手稿和版本的lxx 。 and Vulgate, Chronicles usually follows Kings; the exceptions are more numerous in the Latin lists (Swete, "The Old Testament in Greek According to the Septuagint," Introduction, pp. 201-230).和武加大，方志，通常如下国王;例外的是越多，在拉丁美洲名单（ swete ， “旧约在希腊根据该septuagint ， ”引进来，第201-230 ） 。 Chronicles, originally a single work, is first found divided into two books in Codices A and B of the LXX., which were followed by subsequent versions, and ultimately by printed editions of the Hebrew text.方志，本来是一个单一的工作，是首次发现分为两本书，在codices A和B的lxx 。 ，并在之后进行后续版本，并最终由印刷版的希伯来文的文字。 It is part of a larger work, Chronicles-Ezra-Nehemiah, composed (see Section II.) in the Greek period between the death of Alexander (BC 323) and the revolt of the Maccabees (BC 167).这是一个较大的工作，方志-以斯拉-尼希米记，组成（见第二节） ，在希腊期间死亡的亚历山大（公元前323 ）和反抗的玛加比（公元前167 ） 。 It expresses the piety of the Temple community, and their interest in its services and history.它表示虔诚的庙社区，和他们的利益在其服务的和历史的检验。 They felt that the services had reached an ideal perfection, and were led to think of the "good kings" as having shaped their religious policy according to this ideal.他们认为，服务已达到一个理想的完美，和被带往认为的“好国王”有其形的宗教政策，根据这一理想。 Probably the author of Chronicles did not intend to supersede Samuel and Kings.大概是作者方志并不打算取代塞缪尔和国王。 There are slight traces of Chronicles in Ecclesiasticus (Sirach), (eg, xlvii. 8 et seq.; compare I Chron. xxv.); perhaps also in Philo (see Ryle, "Philo and Holy Scriptures," pp. 286 et seq.), and in the NT (for example, compare II Chron. xxiv. 21 with Matt. xxiii. 35).有轻微的痕迹，方志在ecclesiasticus （西拉奇） ， （例如，四十七。八等法律。 ;比较i慢性第二十五） ;或许也在斐洛（见ryle ， “斐洛和神圣的经文” ，页286条及以下各条） ，并在新台币（例如，比较二慢性。 24 。 21日与马特。二十三。 35 ） 。 The references to Samuel-Kings are more numerous.提及塞缪尔-国王就更多了。 The omission (see Swete, lcp 227) of Chronicles from some Christian lists of canonical books is probably accidental.遗漏（见swete ， LCP的227 ）方志从一些基督教名单，典型的书籍，可能是偶然的。
Authorship and Date.作者和日期。
II.二。 Composition:组成：
(a) Relation to Ezra-Nehemiah. （一）有关以斯拉-尼希米记。 Chronicles, Ezra, and Nehemiah were originally a single work.方志，以斯拉，和尼希米记原本是一个单一的工作。 This is shown by the identity of style, theological standpoint, and ecclesiastical interests, as well as by the fact that Chronicles concludes with a portion of a paragraph (II Chron. xxxvi. 22, 23) which is repeated and completed in Ezra i.这是所表现出的身份作风，神学的立场，和教会的利益，以及由事实，即方志的结论与部分1第（ ii慢性。三十六， 22日， 23日）这是重复和完成在以斯拉一。 1-4. 1月4日。 Comparison shows that Chronicles ends in the middle of a sentence.比较显示，方志结束在中东的一个句子。 The division of the original work arose from the diverse nature of its contents: Chronicles was merely a less interesting edition of Samuel-Kings; but Ezra-Nehemiah contained history not otherwise accessible.司原来的工作是由不同的性质，其内容：方志只是一个有趣的少版的塞缪尔-国王，但以斯拉-尼希米记载的历史，否则不容易。 Hence readers desired Ezra-Nehemiah alone; and Chronicles (from its position in many manuscripts, etc., after Nehemiah) only obtained its place in the canon by an afterthought.因此，读者想要的以斯拉-尼希米记单;方志（从自己的立场，在许多手稿，等后，尼希米记） ，只有获得其位置在佳能由一种事后的。
(b) Author. （二）作者。 The author's name is unknown; the ascription by some Peshiṭta manuscripts to "Johanan the priest," perhaps the Johanan of Neh.作者的姓名是未知的;归属由一些peshiṭta手稿“约哈难神父， ”也许是约哈难的neh 。 xii.十二。 23 (Barnes, "Chronicles," p. xii., in "Cambridge Bible for Schools and Colleges"; idem, "An Apparatus Criticus to Chronicles in the Peshiṭta Version," p. 1), can have no weight. 23 （巴恩斯， “三多” ，第十二页，在“剑桥圣经，为学校和学院” ;同上， “一仪器criticus ，以方志，在peshiṭta版本” ，第1页） ，可以有没有重量。 From the keen interest shown in the inferior officials of the Temple, especially the singers, the author seems to have been a Levite, possibly one of the Temple choir.从浓厚的兴趣，表现在劣势的官员庙宇，尤其是歌手，作者似乎已利，可能是其中一个庙合唱团。
(c) Date. （三）日期。 Chronicles-Ezra-Nehemiah must be later than the times of Ezra and Nehemiah (458-432).方志-以斯拉-尼希米记必须在不迟于时代的以斯拉和尼希米记（ 458-432 ） 。 In style and language the book belongs to the latest period of Biblical Hebrew.在风格和语言这本书属于最新的时期，圣经希伯来文。 The descendants of Zerubbabel (I Chron. iii. 24) are given, in the Masoretic text, to the sixth generation (about BC 350); in the LXX., Syriac, and Vulgate, to the eleventh generation after Zerubbabel (about BC 200).后裔所罗巴伯（我慢性三。二十四日） ，给出了在该masoretic文本，第六代（约公元前350 ） ;在lxx ，叙利亚，和武加大，到第十一代后，所罗巴伯（约公元前200 ） 。 The list of high priests in Neh.名单高神父在neh 。 xii.十二。 10, 11, extends to Jaddua (c. 330). 10 ， 11 ，延伸到jaddua （长330 ） 。 These lists might, indeed, have beenmade up to date after the book was completed; but other considerations point conclusively to the Greek period; eg, in Ezra vi.这些名单可能，事实上，有beenmade直至目前为止后，这本书完成，但其他方面的考虑点，得出结论向希腊时期;例如，在以斯拉六。 22, Darius is called "the king of Assyria." 22日，大流士是所谓的“国王亚述” 。 On the other hand, the use of the book in Ecclesiasticus (Sirach) referred to above, the absence of any trace of the Maccabean struggle, and the use of the LXX.在另一方面，使用这本书在ecclesiasticus （西拉奇）上文提到的，没有任何微量的maccabean斗争，并使用该lxx 。 Chronicles by Eupolemus (c. BC 150; see Swete, lcp 24), point to a date not later than BC 200.方志由eupolemus （公元前150长;见swete ， LCP的24 ） ，指向的日期不得迟于公元前200 。 Hence Chronicles is usually assigned to the period BC 300-250.因此，方志通常是分配给该期间公元前300-250 。
see I Chronicles.见i方志。
see II Chronicles.见第二方志。
(d) Sources. （四）来源。 Chronicles contains (see Section I.) much material found, often word for word, in other books of the Bible, and has also frequent references to other authorities.方志载（见第一节）很多材料发现，往往是逐字逐句地，在其他书籍的圣经，也经常提到的其他机关。 In regard to these sources, the contents may be classified thus: (A) passages taken from other OT books, with textual or editorial changes, the latter sometimes important; (B) passages based upon sections of other OT books, largely recast; (C) passages supposed on internal evidence to have been taken from or based on ancient sources, no longer extant and not much later than the close of the Exile, and in some cases perhaps earlier (see classification, p. 62); (D) passages supposed on internal evidence to be the work of latepost-exilic writers (compare ib.).在对于这些消息来源，内容可归类如下： （一）通道，从其他城市旅游局的书籍，与文本或编辑上的改动，后者有时重要的; （二）通道，根据路段的其他城市旅游局的书籍，主要是改写; （三）通道，假定对内部的证据，已采取或从基础上古老的来源，不再是现存的和没有多大不迟于结束流亡，并在某些情况下，也许早（见分类，第62页） ; （四）通道，假定对内部证据必须的工作latepost - exilic作家（比较国际文凭） 。 In the preceding table space prevents the presentation of details.在前面的表空间，防止介绍细节。 In C and D, Kittel's analysis in "SBOT" is mostly followed, but not in all details, nor in his separation of the D material into various strata.在C和D ， kittel的分析，在“ sbot ”大多是其次的，但并不是在所有的细节，也没有在他的分离的D材料到各阶层。 Small portions from extant books embedded in B, C, and D are not indicated.一小部分，从现存的书籍嵌入式在B ， C和D都没有表示。 The non-Biblical sources may be classified thus:非圣经的来源可归类如下：
(1) An earlier historical work cited as: "The Book of the Kings of Judah and Israel" (II Chron. xvi. 11, xxv. 26, xxviii. 26); "The Book of the Kings of Israel and Judah" (ib. xxvii. 7, xxxv. 26); "The Acts of the Kings of Israel" (ib. xxxiii. 18); and perhaps also as "The Midrash of the Book of Kings" (ib. xxiv. 27). （ 1 ）较早的历史工作引述为： “这本书的王犹大和以色列” （二慢性。十六。 11 ，二十五，二十六，二十八， 26 ） ; “这本书的国王，以色列和犹大” （兴业。二十七。 7 ，三十五。 26 ） ; “的行为，国王对以色列” （ ib.三十三。 18 ） ;或许也为“米德拉士的这本书的国王” （ ib.二十四27段） 。
(2) Sections of a similar history of David and Solomon (unless these references are to that portion of the former work which dealt with these kings), cited as: "The Words of Samuel the Seer" (I Chron. xxix. 29); "The Words of Nathan the Prophet" (ib.; II Chron. ix. 29); and "The Words of Gad the Seer" (I Chron. xxix. 29). （ 2 ）第一个类似的历史，大卫和所罗门（除非这些提法是部分的前工作，处理这些国王） ，引为： “的话，黄秉槐的预言者” （我慢性。二十九。月29日） ; “的话，弥敦道先知” （ ib. ;二，慢性第九。月29日） ;和“的话，总装的预言者” （我慢性。第29届29段） 。
(3) Sections of "The Book of the Kings of Israel and Judah," and possibly of other similar works, cited as: "The Words of Shemaiah the Prophet and of Iddo the Seer" (II Chron. xii. 15); "The Words of Jehu the Son of Hanani" (ib. xx. 34); "The Words of the Seers" (LXX., RV, margin); "of his Seers" ("SBOT"); "of Hozai" (II Chron. xxxiii. 19-20, RV); "The Vision of Iddo the Seer" (ib. ix. 29); "The Vision of Isaiah the Prophet" (ib. xxxii. 32); "The Midrash of the Prophet Iddo (ib. xiii. 22); "The Acts of Uzziah, Written by Isaiah the Prophet" (ib. xxvi. 22); and "The Prophecy of Ahijah the Shilonite" (ib. ix. 29). （ 3 ）第“这本书的国王，以色列和犹大” ，以及可能为其他类似工程，引为： “话知示玛雅先知和iddo的预言者” （二慢性。十二，十五日） “ ;话jehu的儿子hanani “ （ ib.第XX 。 34 ） ; ”的话，该seers “ （ lxx. ，风疹病毒，保证金） ; ”他seers “ （ ” sbot “ ） ; ” hozai “ （二慢性。三十三， 19日至20日，风疹病毒） ; “的远景iddo的预言者” （ ib.九。 29 ） ; “的视野，以赛亚先知” （ ib.三十二。 32 ） ; “米德拉士的先知iddo （ ib.十三22 ） ; “的行为uzziah ，所写的先知以赛亚书” （ ib. 26 。 22 ） ; “的预言， ahijah该shilonite ” （ ib.九29段） 。
In the absence of numbered divisions like the present chapters and verses, portions of the work are indicated by the name of the prophet who figures in it-probably because the Prophets were supposed to have been the annalists (ib. xxvi. 22).在没有编号师一样，目前的章节和诗词，部分工作是靠名称先知谁的数字，在资讯科技，可能是因为先知被假定已annalists （ ib. 26 22段） 。 Thus, "the Vision of Isaiah" is said to be in "The Book of the Kings of Judah and Israel"; and "the Words of Jehu the son of Hanani," inserted in "The Book of the Kings of Israel."因此， “远景以赛亚书” ，据说是在“周易国王的犹大和以色列”和“的话， jehu的儿子hanani ， ”中插入“这本书的国王，以色列” 。
Thus the main source of Chronicles seems to have been a late post-exilic Midrashic history of the kings of Judah and Israel.因此，的主要来源，三多，似乎已一晚后exilic米大示解经的历史，国王的犹大和以色列。 Possibly, this had been divided into histories of David and Solomon, and of the later kings.可能，这已分为历史大卫和所罗门，以及后来的国王。 The author may also have used a collection of genealogies; and perhaps additions were made to the book after it was substantially complete.作者也可能有用于收集族谱;或许增添了这本书后，这是大致完成。 In dealing with matter not found in other books it is difficult to distinguish between matter which the chronicler found in his source, matter which he added himself, and later additions, as all the authors concerned wrote in the same spirit and style; but it may perhaps be concluded that details about Levites, porters, and singers are the work of the chronicler (compare Section III. of this article).在处理此事中未发现其他书籍，这是很难区分的问题，其中chronicler发现在他的来源，无论哪个他补充说自己，后来增加的，因为所有的作者关注中写道，同样的精神和作风，但也可能或许得出这样的结论：详细了解利，搬运工，和歌手的工作，该chronicler （比较第三节。这篇文章的） 。
III.三。 Relationship to Samuel-Kings:的关系，黄秉槐国王：
(a) Comparison of Contents. （一）比较的内容。 Chronicles omits most of the material relating to Saul and the northern kingdom, including the accounts of Samuel, Elijah, and Elisha, and most of what is to the discredit of the "good kings"; eg, the story of Bathsheba.方志忽略了大部分的材料有关的娑罗双树和北部，英国，包括帐目，萨穆埃尔，以利亚，以利沙，而且大部分是什么给抹黑的“好国王” ;例如，拔示巴的故事。 Chronicles adds (see table, B and D) long accounts of the Temple, its priests and its services, and of the observance of the Pentateuchal laws; also records of sins which account for the misfortunes of "good kings"-eg, the apostasy of Joash (II Chron. xxiv.); of the misfortunes which punished the sins of "bad kings"-eg, the invasions in the reign of Ahaz (ib. xxviii.); and of the repentance which resulted in the long reign of Manasseh (ib. xxxiii.); besides numerous genealogies and statistics.方志增加（见表， B和D ） ，只要帐目庙，其神职人员和其服务，并遵守该pentateuchal法律;纪录，也捷联惯导系统占雪上加霜“好国王” -例如，叛教对乔阿什（二慢性。二十四） ;的不幸，其中处罚的罪过“坏国王” -例如，入侵的统治亚哈斯（ ib.二十八） ;和忏悔，导致在长期的统治玛（ ib.三十三） ;除了众多的族谱和统计。 Chronicles has numerous other alterations tending, like the additions and omissions, to show that the "good kings" observed the law of Moses, and were righteous and prosperous (compare ib. viii. 2 and I Kings ix. 10, 11; see also below).方志有很多其他的改建趋向，如增补和遗漏，显示“好国王”观察法，郑慕智，以及被正义和繁荣的（比较兴业。八。 2我和国王九。 10日， 11日;也见下文） 。
(b) Literary Connection. （二）文学方面。 It might seem natural to identify the main source of Chronicles with Samuel-Kings, or with "The Book of the Chronicles of the Kings of Israel" and "The Book of the Chronicles of the Kings of Judah," frequently referred to in Kings.它可能似乎是自然确定的主要来源，方志塞缪尔-国王，或与“一书的方志的国王，以色列”和“这本书的方志的王犹大” ，经常提到在国王队。 But the principal source can not have been Kings, because "The Book of the Kings" is sometimes said to contain material not in Kings-eg, the wars of Jotham (II Chron. xxvii. 7); neither can it have been the "Chronicles" cited in Kings, because it is styled "Midrash" (AV, "story"; RV, "commentary"), which was a late form of Jewish literature (II Chron. xiii. 22, xxiv. 27).但主要来源，不能一直国王，因为“这本书的国王” ，有时说是含有没有在国王-例如，战争jotham （二慢性。二十七。 7 ） ;也不可能一直“方志“中提到的国王，因为它是风格的”米德拉士“ （房室， ”故事“ ;风疹病毒， ”评注“ ） ，这是一个已故的形式，犹太文学（二慢性。十三。 22 ， 24 27段） 。 This main source, "The Book of the Kings," is therefore commonly supposed (see II. d) to have been a postexilic work similar in style and spirit to Chronicles.这主要来源， “这本书的国王” ，因此，普遍假定（见二，四）已被一postexilic的工作类似，在作风和精神方志。 The relation of this source to Kings is difficult to determine.的关系，这个来源的国王，是难以确定。 It is clear that Chronicles contains matter taken either directly or indirectly from Kings, because it includes verses inserted by the editor of Kings (compare II Chron. xiv. 1, 2 and I Kings xv. 8, 11).很显然，方志载有此事采取直接或间接从国王，因为它包括诗插入编辑国王（比较二慢性第十四1 ， 2 ，我国王十五。 8 ， 11 ） 。 Either Chronicles used Kings and "The Book of the Kings," both of which works used the older "Chronicles" (so Driver, "Introduction to the Literature of the OT" 6th ed., p. 532), or Chronicles used "The Book of the Kings," which had used both Kings and the older "Chronicles," or works based on them.无论是方志用于国王和“这本书的国王” ，这两项研究工程，使用较旧的“三多” （使司机， “引进来，以文学的城市旅游局”第六版，页532 ） ，或用方志“本书的国王“ ，用了两个国王和老年人的”三多“ ，或工程的基础上。
(c) Text. （ c ）文本。 It is not always possible to distinguish minor editorial changes from textual errors; but, when the former have been eliminated, Chronicles presents an alternative text for the passages common to it and Samuel-Kings.这是不总是能够区分轻微的编辑上的改动，从文字错误;但是，当原已被淘汰，三多，提出了一种替代案文为共同的通道，它和Samuel国王。 As in the case of two manuscripts, sometimes the one text, sometimes the other, is correct.由于在该案件2手稿，有时一个文字，有时另一方面，是正确的。 For example, I Chron.举例来说，我慢性。 xviii.十八。 3 has, wrongly, "Hadarezer," where II Sam.三，错误， “ hadarezer ， ”而第二山姆。 viii.八。 3 has "Hadadezer"; but conversely I Chron.三是“ hadadezer ” ，但反过来说i慢性。 xvii.十七。 6 has, rightly, "judges," where II Sam.六，正确的， “法官” ，其中二，三。 vii.七。 7 has "tribes." 7 “部落” 。
IV.四。 Historical Value:历史价值：
(a) Omissions. （一）遗漏。 Almost all these are explained by the chronicler's anxiety to edify his readers (compare Section III. a); and they in no way discredit the narratives omitted.几乎所有这些都是解释，由chronicler的焦虑edify他的读者（比较第三节。 1 ） ;和他们在没有出路抹黑的叙述省略。
(b) Contradictions. （二）矛盾。 Where Chronicles contradicts Samuel-Kings preference must be given to the older work, except where the text of the latter is clearly corrupt.如果方志是自相矛盾的塞缪尔-国王的偏好必须考虑到老年人的工作，除非案文，后者显然是腐败。 With the same exception, it may be assumed that sections of the primitive "Chronicles" are much more accurately preserved in Samuel-Kings than in Chronicles.与上年例外，它可以假定，部分原始“三多”得多，更准确地保存在塞缪尔-国王比在方志。
(c) Additions. （三）补充。 The passages which describe theTemple ritual and priesthood and the observance of the Pentateuchal law before the Exile are a translation of ancient history into the terms of the chronicler's own experience.通道描述thetemple仪式和神职人员和遵守该pentateuchal法之前，流亡海外是一个翻译古代历史到的条款规定chronicler自己的经验。 The prophetical admonitions and other speeches are the chronicler's exposition of the religious significance of past history according to a familiar convention of ancient literature.该prophetical告诫和其他的发言是chronicler的论述的宗教意义过去的历史，根据一个熟悉的公约古代文学。 Such material is most valuable: it gives unique information as to the Temple and the religious ideas of the early Greek period.这种材料是最宝贵的：它独特的信息，以寺庙和宗教思想的早期希腊时期。 Most of the material included under C in Section II.大部分的材料包括根据C在第二节。 d, above has apparently been borrowed from an older source, and may constitute an addition to present knowledge of pre-exilic Israelitish history.发展，上述似乎已借来的从旧来源，并可能构成除了目前的知识预先exilic israelitish历史。 The religious and other interests of the chronicler and his main source do not seem to account for the origin of the genealogies, statistics, accounts of buildings, etc., in C. The character of another set of additions is not so clear; viz., Abijah's victory (II Chron. xiii.), Zerah's invasion (ib. xiv., xv.), and Manasseh's captivity (ib. xxxiii.).宗教和其他利益的chronicler和他的主要来源，似乎并不帐户为原产地的族谱，统计，帐目，建筑物等，在长的特点，另一套增补就不那么明确;即。 ， abijah的胜利（二慢性第十三） ， zerah的入侵（ ib.十四，十五） ，和玛的圈养（ ib.三十三） 。 However little the chronicler may have cared about writing scientific history, the fact that he narrates an incident not mentioned elsewhere does not prove it to be imaginary.但极少chronicler可能有牵挂写作科学史，事实上，他叙述的事件并没有提及其他地方并不能证明它是虚构的。 Kings is fragmentary; and its editors had views as to edification different from those of the chronicler (see Judges), which might lead them to omit what their successor would restore.国王是零碎的，而且它的编辑有意见，以启迪，从这些不同的chronicler （见法官） ，可能导致他们省略什么，他们的继任者将恢复。 Driver and others hold that Chronicles is connected with early sources by another line than that through Kings (note also C, Section II. d).司机和其他人认为，方志是与早期的来源由另一线比通过国王（还注意到c ，第二节。 d ）条。 Hence the silence of Kings is not conclusive against these additions.因此，沉默的国王是不是决定性的反对，这些新增的。 Nevertheless, such narratives, in the present state of knowledge, rest on the unsupported testimony of a very late and uncritical authority.不过，这些叙述，在目前的知识状况，休息就不受支持的证词非常晚， uncritical管理局。 Much turns on internal evidence, which has been very variously interpreted.许多原来对内部的证据，它已经非常不同的解释。 Some recognize a historical basis for these narratives (WE Barnes, in "Cambridge Bible," pp. xxx. et seq.; AH Sayce, "The Higher Criticism and the Verdict of the Monuments," p. 465); others regard them as wholly unhistorical (see "Chronicles, Books of," in "Encyc. Bibl.").一些认识历史的基础上对这些叙述（我们班，在“剑桥圣经” ，聚丙烯， XXX计划。等法律。 ;啊，塞斯， “更高的批评和裁决古迹， ” 465页） ;别人把他们作为全保（见“方志，书籍， ”在“ encyc 。 bibl 。 ” ） 。 As to Chronicles in general, Professor Sayce writes (lcp 464): "The consistent exaggeration of numbers on the part of the chronicler shows us that from a historical point of view his unsupported statements must be received with caution. But they do not justify the accusations of deliberate fraud and 'fiction' which have been brought against him. What they prove is that he did not possess that sense of historical exactitude which we now demand from the historian."至于方志在一般教授写道，塞斯（ LCP的464 ） ： “一贯夸张的号码在部分的chronicler向我们表明，从历史的角度来看，他无依无靠的报表，必须得到谨慎行事。但他们并没有理由指控蓄意欺诈和'小说'已对他提出什么证明的是，他并不具备这个意义上的历史精密我们现在的需求，从历史学家“ 。
Emil G. Hirsch WH Bennett埃米尔g.赫希褔利班尼特
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：
R. Kittel, The Books of Chronicles in Hebrew, in SBOT ed. r. kittel ，帐簿方志在希伯来语，在sbot教育署。 Haupt, 1895; WH Bennett, The Books of Chronicles, in The Expositor's Bible, 1894; F. Brown, Chronicles, I. and II., in Hastings, Dict.豪普特， 1895年;褔利班尼特，帐簿方志中，在expositor的圣经， 1894年;楼布朗，方志，一和二，在黑斯廷斯，翻译字典。 Bible, 1898; SR Driver, Chronicles, Books of, in Cheyne and Black, Encyc.圣经， 1898年;简司机，方志，书籍，在进益及黑色， encyc 。 Bibl. bibl 。 1899.EGHWHB 1899.eghwhb
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