Books of Kings圖書的國王

General Information 一般信息

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. 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.這兩本書的國王,標示為1 - 2國王希伯來文和英文版本的聖經,但3 - 4國王在希臘文和拉丁文,是因為如此指定其內容。他們遵循的是一個持續的書塞繆爾( 1 -列王紀下在希臘文和拉丁文)和敘述的歷史,由以色列和猶太所羅門加入銷毀耶路撒冷和流亡的猶太在公元前587 。

The Books of Kings give a detailed account of Solomon's wisdom and wealth and the building of the Temple at Jerusalem.帳簿國王詳細說明所羅門的智慧和財富,並建立以耶路撒冷聖殿。 They also narrate the decline that began during his reign and culminated in the exile.他們還講述了衰退期間開始他的統治,最後於流亡。 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.這些書籍結束Deuteronomistic歷史,即該書籍申命記的國王,所有這一切似乎已經彙編了同樣的原則。 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.手的Deuteronomistic編輯器或編輯是顯而易見的定型評價每一個國王的標準往往不合時宜的Deuteronomic法;編輯器( s )還組成了較大部分所羅門聖殿奉獻祈禱,以及長期的解釋秋天以色列。 The compiler(s) did use earlier sources, however.編譯(縣)未使用早期來源,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.失去了工作,其中包括所謂的行為所羅門群島,納尼亞國王猶太,和歷代國王以色列一些官方名單;帳戶廟宇建築;和總結了官方史冊以色列和猶太。 The compiler(s) also incorporated a number of early prophetic legends, including the Elijah - Elisha cycles.編譯器( s )還成立了一些早期預言傳說,包括以利亞-以利沙週期。 The original work dates from c.615 BC, but it was updated and reedited c.550 BC.原來的工作時間從c.615公元前,但它已更新和reedited c.550公元前。

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Bibliography 參考書目
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).調頻交叉,迦南神話和希伯來語史詩( 1973年) ; J灰色, 1 -列王紀下:評注( 1970年) ;的LB寒春,第一屆和第二屆國王( 1988年) ; ç米勒的評注,對首次和第二次國王( 1991年) 。


Books of Kings圖書的國王

Brief Outline簡要概述

  1. Solomon's reigh (1Kings 1-11)所羅門reigh ( 1Kings 1月11日)
  2. Kings of Israel and Judah (1Kings 12-2Kings 18)國王對以色列和猶太( 1Kings 12 2Kings 18 )
  3. Kings of Judah to the Exile (2Kings 18-25)猶太國王的流亡( 2Kings 18-25 )


The Books of Kings帳簿國王

Advanced Information 先進的信息

The two books of Kings formed originally but one book in the Hebrew Scriptures.這兩本書的國王,但最初成立的一本書在希伯來文聖經。 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.本司分成兩個圖書首次提出的LXX 。現在,隨著武加大,號碼為第三和第四的書籍國王,兩本書的塞繆爾是第一次和第二次圖書的國王。 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).它們包含的史冊猶太加入英聯邦由所羅門直到征服王國的尼布甲尼撒和巴比倫人(顯然,為期約四百五十三年) 。 The books of Chronicles (qv) are more comprehensive in their contents than those of Kings.帳簿編年史( qv )的更全面的內容比國王。 The latter synchronize with 1 Chr.後者同步1染色體。 28-2 Chr. 28-2染色體。 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.而在更加突出的編年史是給予祭司或Levitical辦公室,在國王更加突出考慮的是王道。 The authorship of these books is uncertain.作者這些書籍是不確定的。

There are some portions of them and of Jeremiah that are almost identical, eg, 2 Kings 24:18-25 and Jer.有一些部分,並耶利米說,幾乎相同,例如,列王紀下24:18-25和張哲。 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.也有許多非故意巧合耶利米和國王之間(列王紀下21日至23日和張哲。 7:15 ; 15:4 ; 19點03等) ,以及事件記錄在國王的耶利米的個人知識。 These facts countenance in some degree the tradition that Jeremiah was the author of the books of Kings.這些事實的面容在一定程度上的傳統,耶利米是作者的書籍國王。 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.但更有可能的假設是,以斯拉,圈養後,從文件彙編書面也許大衛,所羅門,彌敦道,蓋德和Iddo ,他安排他們的先後順序,他們現在存在。

In the threefold division of the Scriptures by the Jews, these books are ranked among the "Prophets."在三司聖經的猶太人,這些書籍列為“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.).他們經常引用或提到的我們的上帝和他的使徒(太6點29分, 12時42分;路加福音4點25分, 26 ; 10時04分;補償。列王紀下4點29分;馬克1點06分;補償。列王紀下1:8 ;馬特。 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.).的來源說明被稱為( 1 ) “這本書的行為所羅門” (列王紀上11點41分) ; ( 2 ) “本書的納尼亞國王的猶太” ( 14點29 ; 15 : 7 , 23 ,等) ; ( 3 ) “書的納尼亞國王的以色列” ( 14:19 ; 15:31 ; 16時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.日期其組成部分之間的時間是公元前561日,即最後一章(列王紀下25 ) ,當Jehoiachin被釋放被關押的邪惡的米羅達巴拉,和公元前538 ,日期的法令,解救了賽勒斯。

(Easton Illustrated Dictionary) (伊斯頓圖解詞典)


Third and Fourth Books of Kings第三次和第四次圖書的國王

Catholic Information 天主教新聞

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.歷史書在希伯來文Melakhim ,即國王,是在武加大,在仿製的譯本,稱為第三次和第四次圖書的國王。 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.這指定是有道理的,因為歷史敘事中的第一和第二國王是在此繼續,特別是由於歷史的大衛的生活,開始在第一和第二,在這裡結束。 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.這是,在另一方面,一個獨立的工作,不同於圖書的塞繆爾(即第一和第二國王)在其原籍國和它的風格,以及由於它的目的在檢視。 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.其劃分為兩本書-在一種尷尬的位置,只需在中東的歷史Ochozias -中不存在早期倍,只介紹了後來的希伯來文版的譯本和武加大。 A division into three parts would be more in keeping with the contents. 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.阿司分成三部分將更加符合其內容。第一部分(列王紀上1:11 )開始,大衛的頒布關於王位繼承和他最後的指示,包括歷史上的所羅門:他的天賦智慧,建設的廟宇和皇家宮殿,他的輝煌時期,他的偉大下降到上帝宣布他打破了他的境界。 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. 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.第二部分(列王紀上12月2日國王17 )給出了一個歷史考察親屬演義的猶大和以色列:耶羅波安的下降遠離上帝和宗教的黃金小腿,不斷的成功之間的戰爭國王以色列和猶大行動Achab ,努力的一部分埃利亞斯帶回上帝的人所誤導Achab ,聯盟之間的破壞性的房子Achab和眾議院大衛,奇蹟,預言,和活動Eliseus ,破壞了比賽的Achab的Jehu , Athalia的企圖摧毀的房子大衛,進一步行同期國王的猶大和以色列,直到最後命名為英國,一個結語列明的原因,屬於後者。第三部分(列王紀下18-25 )對待歷史的猶大王國的統治後埃澤希亞甚:他奇蹟般地救我們脫離的力量,亞述人,他吹噓縱容巴比倫人,這導致了巴比倫圈養和流放,歷史到了統治Manasses ,其罪惡的言論引起的廢墟猶大的Josias ,誰恢復了寺廟,重新與上帝的盟約,並努力杜絕盲目崇拜,最後國王高達銷毀耶路撒冷的巴比倫人,以短期後記關於Judeans誰仍然落後,並提供約阿希姆國王從他的監禁。 The Books of Kings were not completed in their present form before the middle of the Exile. 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". According to the Babylonian Talmud (Baba bathra, fol. 15, 1), the Prophet Jeremias is the author.帳簿國王沒有完成其現有的形式在中東的流亡生活。實際上列王紀下25:27-30 ,涉及的約阿希姆被釋放債役( 562 ) ,並承認該法院的巴比倫“所有的日子裡他的生命“ 。根據巴比倫塔木德(巴巴bathra ,下載。 15 , 1 ) ,先知赫雷米亞斯是作者。 Not a few among both older and more recent exegetes consider this probable.也有不少中老年人都和最近exegetes考慮這一可能。 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.這確實是了不起的赫雷米亞斯的活動沒有提到-他的名字甚至沒有被提到-雖然他站在密切相關的事件在過去幾年中,而一切其他先知(如埃利亞斯, Eliseus伊薩亞)所做的國王和人民正在認真指出。 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.如果在赫雷米亞斯是作者,我們必須接受這樣的解釋,他不認為這適合於涉及在這裡他所提出的長度在他的預言。 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,張哲。 ,崇禮,說明發生的事件中,赫雷米亞斯的預測實現,幾乎是逐字從列王紀下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. There is an undoubted resemblance in language and style between this historical book and the Prophecy of Jeremias.編譯器的預言赫雷米亞斯覺得有理由這樣做,因為,他認為,圖書的國王是由同一作者。有一個不容置疑的相似的語言和風格之間的這種歷史書籍和預言赫雷米亞斯。 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). 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.同樣的表現發生在這兩個作品(比較,例如,列王紀上二點04分與耶利米33:17 ;列王紀上9時08分與耶利米18:16和19時08分,還耶利米哀歌2:15 ;列王紀下21點12與耶利米十九點03分;列王紀下21:13-14 ,與耶利米30:16和22:17 ,還耶利米哀歌2點08 ) 。如果赫雷米亞斯確實作者,它必須被接納為可能,他寫這本書沒多久之前,或之後不久,秋天耶路撒冷( 587年) ;在過去的詩句( 25 , 27日至30日)有可能被添加了不同的手。 The style, especially in the second chapter, is entirely different from that of the Books of Samuel (I and II Kings).風格,特別是在第二章,是完全不同的書塞繆爾( I和II國王) 。 The well-developed and comprehensive presentation of those books differs noticeably from the dry and chronicle-like reports about most of the kings.制定完善和全面地介紹了這些圖書明顯不同的乾旱和紀事樣的報導大多數國王。 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,圖書的塞繆爾從未提及這些失去的書籍擔任來源和其中載有充分的細節,而圖書的國王充滿了這種提法。 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.在後一本書的時間順序是非常明確的規定,例如,只要兩個王國同時存在,在考慮歷史的一個國王,在這一年中的當代國王的其他英國加入了王位和長度他統治都表示。 Such notices are entirely absent from the Books of Samuel.這類通知是完全沒有的書塞繆爾。 From them it is even impossible to discover how long Samuel and Saul governed.他們甚至無法發現多久塞繆爾和掃羅管轄。 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,歷史學家1和列王紀下自己的每一個判決國王以色列和猶大,是否他沒有對錯的眼中,上帝;而圖書的塞繆爾乾脆判決其他歷史學家或讓讀者自己判斷。

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.帳簿國王覆蓋,為期約4個世紀,從過去多年的大衛直到秋天耶路撒冷。 They do not give the complete history of Israel during this period; such was not the purpose of the writer.他們不給完整的歷史記錄,以色列在此期間,這類的目的並不是作家。 He omits many important events or barely alludes to them.他忽略了許多重要的事件或幾乎沒有提到他們。 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.政治歷史上的兩個王國,軍事利用的國王,其公開的成就,他不斷提到這三個其他著作,在那個時候,仍然存在。 By these references he wishes to indicate that he does not intend to relate everything which may be found in those sources.這些提法,他希望表明,他不打算涉及一切可能發現這些來源。 Whoever wanted information concerning the wars, the treaties, and public acts was to consult the writings referred to.誰希望有關戰爭,條約,和公共行為進行磋商的著作提及。 In the Book of Kings, as is shown by its contents, another matter predominates, namely, the relation of each king to revealed religion.在這本書中的國王一樣,表明了它的內容,佔主導地位的另一個問題,即關係到每個國王啟示宗教。 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.出於這個原因,敘述者法官行為的每一個國王,處理更廣泛的歷史,這些國王誰助長或提請宗教蓬勃發展的國家(如所羅門,埃澤希亞甚, Josias ) ,或者誰了,相反,它造成的巨大的傷害(耶羅波安我Achab ,並Joram ) ; ,因此,他特別是涉及什麼先知也帶回了國王和人民遵守法律的宗教和刺激他們。 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.).作家的對象了,鑑於他非常清楚地表明在結語如下的故事,秋天以色列(列王紀下17點07分sqq 。 ) 。 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."並強調指出,他的事業: “他們崇拜奇怪的神。 。 。 ,他們悔罪沒有[的警告先知] 。 。 。 ,他們拒絕了盟約,他[上帝]與他們的父親。 。 。和上帝很氣憤與以色列,並取消他們從他的視線,並仍有只有部落的猶大。但也沒有猶大本身保持誡命勳爵他們的上帝,但他們走在錯誤的以色列。 。 。和主擺脫所有的種子以色列。 “ 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.列王紀上2:3-4 ; 9:3-9 ; 11:11 , 11:33-39 ; 14:7-11 ; 16:12 sqq 。 ;列王紀下10:30-33 ;十三點03 ; 21 : 11月16日; 22:15-17 ; 24:3-20 ,帶來了同樣的想法。 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.以這種方式作家教導我們,非法邪教提供高學位的盲目崇拜和實行由國王和人民,儘管告誡的先知的原因倒台以色列和猶大。 Still this is not the entire purpose of the work.不過這不是全部目的的工作。 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.一再呼籲想到的承諾的上帝保證永久統治大衛,承認憐憫的上帝,就到大衛,埃澤希亞甚和Josias ,已經中止判決後猶大-所有這有助於恢復希望和信心的殘的人。 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.從這個他們知道,上帝,只是在他的憤怒,這也是慈悲,他承諾將大衛和忠實履行諾言的弭賽亞派遣的英國應該持續下去。 Not unappropriately this whole work may be called an historical elucidation and explanation of Nathan's oracle (2 Samuel 7:12-16).沒有unappropriately這整個工作可被稱為歷史澄清和解釋的彌敦道的甲骨文公司(撒母耳記下7:12-16 ) 。

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.).的著作的書籍賴以為基礎的國王和它們指超過30次是: “本書的話,天門” (列王紀上11時41分) ,在“書的話天[影音圖書編年史]國王以色列“ ( 14 , 19等) ,和”書的話天的國王的猶大“ ( 14 , 29 ;等等) 。 In the opinion of many, these "chronicles" are the official annals kept by the chancellors of the different kings.在許多人認為,這些“編年史”的官方史冊保存的校長不同的國王。 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.然而,它決不是某些該辦公室指定的希伯來文mazkir標誌著校長(武加大一commentariis ) ;更肯定的是,這是它的一部分責任的校長,誰屬於國王的家庭,使這些史冊。 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.的確,大衛(撒母耳記下8點16分) ,所羅門(列王紀上4:3 ) ,埃澤希亞甚(列王紀下18:18 ) ,並Josias (歷代誌下34:8 )計數之間的官員mazkir ,但是否其他國王的猶大和以色列等僱用人員發現無處表示。 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.即使是歷史上某些所謂的一年,書籍被存放在兩個王國的校長,他一直保存在以色列,儘管這麼多的革命和regicides ,仍然存在的問題是否仍是真正的“編年史“而作為一個基礎的書籍的國王。 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.納尼亞其他國家的人民而言,他們一直保存在楔形文字和其他字符,包含完全是有助於榮耀的國王,他們的事蹟武器,他們修建的建築物,等我們的歷史的工作,但是,也涉及的罪孽,推諉搪塞,和其他暴行的國王,這是不太可能被記錄在今年的書法院官員在他們的國王的一生。 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?"據列王紀下21點17分“的行為Manasses 。 。 。和他的罪孽,他犯過罪,他們不寫這本書的話,天[影音圖書的編年史-撒母耳記下21點17 ]國王的猶大? “

We may endeavour to determine the nature of these sources in another way.我們會努力,以確定的性質,這些來源的另一種途徑。 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.通過比較賬戶在帳簿國王和那些在二桿。 ,一個是立即深刻的兩件事:經常口頭相似,都仔細地說明作品的來源進行了協商。 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".所羅門群島的歷史時期,三王,我喜,是說在第二桿。 ,一至九,幾乎在以同樣的方式,而三王,十一, 41歲,指的是“書的話天所羅門“ ,第二桿。 ,九, 29日,是指在相同的公式( ”其他“等) ,以”字的彌敦道先知,以及書籍的Abias的Silonite ,和遠見的多了預言家“ 。 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).歷史上的Roboam的作者的書國王需要從“本書的納尼亞國王的猶太” (視聽撒母耳記上14點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).作者的第二桿。 ,第十至十二,敘述了在相同的內容和形式幾乎是相同的,並提到了“的書Semeias先知,以及多的先知” (歷代誌下12:15 ) 。 The same holds for the history of the following kings of Juda.同樣的史下列國王的猶大。 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.在帳戶,往往是在幾乎相同的話,現在再詳細和更簡潔,我們發現在這本書中的國王“一書記載” ,並在第二桿。 the "prophetic writings" given as sources.在“先知著作”作為來源。 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.必須補充指出,雖然生活中的故事, 4名國王隊的第二桿。 ,參照源省略,這些都是還沒有在書本裡的國王。 Is it then not probable that it is one and the same source whence both writers have gathered their information?那麼沒有可能,這是同一個來源何處都是作家聚集的信息? 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".在“書的記述”中引用1和列王紀下的作者歷代誌下指定由當時的一般稱謂, “這本書的國王的猶大和以色列” 。 The prophetic writings referred to by this writer are divisions of the last-named book.預言著作所提到的分歧,筆者在過去的命名書。 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".這作家明確(歷代誌下20:34 )的“字[或著作]的Jehu賞花的兒子” (他的來源,歷史約薩法特) :他們是“消化到書籍國王以色列[和猶大] “ ;也(歷代誌下32:32 -拉丁文聖經) ”的設想伊薩亞兒子阿莫斯納曼“ :它是體現在”這本書的國王的猶大和以色列“ 。 Consequently, the source utilized by both writers is nothing else but the collection of the writings left behind by the successive prophets.因此,利用這兩個來源是沒有別的作家,但收集的著作留下的連續先知。

That the author of the Book of Kings has thoroughly consulted his sources, is constantly evident.這本書的作者的國王已徹底徵詢他的消息來源,在不斷明顯。 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,他能夠描述的勞動和創造奇蹟的埃利亞斯和Eliseus這種minuteness ,並在新的和生動的方式,可以清楚地表明原先的敘述者是一個目擊者。 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.).這就是為什麼他的來源和協商是指讀者對他們在他的帳戶的生活幾乎每一個國王;沒有幾個表現採取了口頭(參見列王紀上8時08分, 9點21分; 12點19 ;列王紀下14時07分,等等) 。 The authenticity of his history is further strengthened by its agreement with the accounts of II Par.的真實性,他的歷史是進一步加強了其協議的帳目二桿。 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.的困難出現在膚淺細讀這些聖書消失後,細心的研究,似乎矛盾的證明是一個放大或其他全新的事項。 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.在許多地方的歷史可靠性的書國王證實了什麼預言著作伊薩亞斯,赫雷米亞斯, Osee阿莫斯納曼, Micheas ,並Sophonias報告中關於同一事件,無論是直接提及或暗示。 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. Especially notable in this respect are the inscriptions concerning the Oriental races discovered during the last century.甚至褻瀆的古代歷史學家, Berosus , Manetho和米南德,被引用的弗拉菲烏斯約瑟夫和優西比烏作為證人的可靠性,我們神聖的歷史書。特別值得注意在這方面的題詞是關於東方的比賽中發現上個世紀。

Publication information Written by Jos. Schets.出版信息作者聖何塞Schets 。 Transcribed by WGKofron.轉錄的WGKofron 。 With thanks to St. Mary's Church, Akron, Ohio The Catholic Encyclopedia, Volume VIII.與感謝聖瑪麗教堂,俄亥俄州阿克倫的天主教百科全書,體積八。 Published 1910.發布時間1910年。 New York: Robert Appleton Company.紐約:羅伯特阿普爾頓公司。 Nihil Obstat, October 1, 1910. Nihil Obstat , 1910年10月1號。 Remy Lafort, STD, Censor. Imprimatur.雷米Lafort ,性病,檢查員。認可。 +John Cardinal Farley, Archbishop of New York +約翰法利紅衣主教,大主教紐約

Bibliography參考書目

NETELER, Das 3 und 4 B. der Könige der Vulg. NETELER ,達斯3和4灣之節之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.與沙漠Urtextes übersetzt與erklärt (明斯特, 1899年) ; HOLZHEY ,達斯灣之節(萊比錫, 1899年) ; CRAMPON ,法國里弗萬羅伊斯(巴黎, 1899年) ; BENZIGER ,模灣之節( 1899年) ; KITTEL ,模灣之節(哥廷根, 1900 ) ; CHALLONER和Kent ,王三和四(倫敦, 1904年) ;克羅克特圖書國王的猶太和以色列。 Harmony of the B.和諧灣 of Sam., Kings and Chron.薩姆。國王和慢性。 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年的版本, (倫敦, 1906年) ; RUBIE ,第一本書的國王(倫敦, 1907年) ;班,第一和第二國王(倫敦, 1908年) ; MACLAREN的書國王(倫敦, 1907年至零八年) ; BURKITT ,片段的灣國王根據翻譯雕(劍橋, 1897年) ;拉格朗日,歐萊雅題詞日梅薩等,在雜誌Biblique ( 1901 ) , 522-45 ; PRASEK , Sennacharib第二遠征西部和圍困的耶路撒冷說明性時報,十二, 225 , 405 ;第十三326 ;斯蒂芬斯,該街;結構和宗旨的灣國王在聖經學生,八, 153-60 ; DÖLLER , Geographische與ethnographische Studien零三和四節(維也納, 1904年) ;伯納姆的任務和工作的以利亞在聖經世界, 24 , 180-87 ;舒爾茨模具Quellen卓 Gesch. Gesch 。 des Elias (Braunsberg, 1906); DODDS, Elisha, the Man of God (Chicago, 1904); VON HUMMELAUER, Solomons ehernes Meer in Bibl.沙漠埃利亞斯( Braunsberg , 1906年) ;開口,以利沙,人神(芝加哥, 1904年) ;馮HUMMELAUER ,所羅門ehernes米爾在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 ;文森特香格里拉描述杜廟日所羅門,我羅伊斯,六,在雜誌Biblique ( 1907 ) , 515-42 ;姆布雷,埃澤希亞甚和Senacherib (弗賴堡一二。 , 1906年) ; NAGL ,模具nachdavidische Königsgeschickhte以色列ethnographisch與geographisch beleuchtet (維也納, 1905年) ;玩具,示巴女王在雜誌時。 FolkLore, XX, 207-12; CALDECOTT, Solomon's Temple.民間傳說,二十, 207-12 ; CALDECOTT ,所羅門聖殿。 Its history and its structure (London, 1907).其歷史和它的結構(倫敦, 1907年) 。


Books of Kings圖書的國王

Jewish Perspective Information 猶太透視信息

ARTICLE HEADINGS:文章標題:

-Biblical Data:聖經資料:

First Book of Kings:第一本書的國王:

Solomon.所羅門。

Kings and Prophets.國王和先知。

Elijah and Elisha.以利亞和以利沙。

Second Book of Kings:第二本書的國王:

Elisha's Career.以利沙的職業生涯。

Jehu's Iniquities. Jehu的罪孽。

The Later Kings.在後來國王。

-Critical View:臨界查看:

Object and Method of Work.對象和工作方法。

Time of Redaction.時間Redaction 。

Sources.來源。

Narratives and Epitomes.敘述和Epitomes 。

-Biblical Data:聖經資料:

Fourth book of the second canonical division of the Hebrew Bible, the Prophets ().第四本書的第二個典型司希伯來聖經先知( ) 。 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.它包含的歷史,國王猶太和以色列撤出的最後幾天大衛到捕獲Zedekiah的尼布甲尼撒。 This work is divided into two books, I Kings () and II Kings (); the former consisting of twenty-two, the latter of twenty-five, chapters.這項工作分為兩本書,我國王( )和二王( ) ;前組成的2002年,後者2005年,章。

The following is a synopsis of their contents:以下是大綱的內容:

First Book of Kings:第一本書的國王:

Ch.總。 i.: David having grown old, his son Adonijah forms a plot with Joab and Abiathar to seize the kingdom.一:大衛成長歲,他的兒子Adonijah形式陰謀與喬阿布和Abiathar抓住王國。 But Solomon's mother, Bath-sheba, helped by Nathan the prophet, baffles Adonijah's design, and Solomon is anointed and crowned with great solemnity.不過,索羅門的母親,浴室巴的幫助下,彌敦道先知,擋板Adonijah的設計,和所羅門是受膏者,並取得巨大莊嚴。 Hearing of this, Adonijah and his guests, who are banqueting at the time, retire precipitately.這個聽證會, Adonijah和他的客人,誰是宴會的時候,突然退休。

Ch.總。 ii.: David's charge to Solomon, whom he enjoins to let neither Joab nor Shimei die a natural death.二。 :大衛向所羅門群島,他責成讓既不喬阿布也不士梅自然消亡。 On the other hand, he is to show kindness to the children of Barzillai the Gileadite.另一方面,他是為了表明善良的兒童Barzillai的Gileadite 。 Adonijah asks Solomon for David's concubine Abishag, and pays for his imprudence with his life. Adonijah要求所羅門大衛的妾Abishag ,並支付他的輕率與他的生命。 Abiathar is deposed from the high-priesthood, and Joab is killed by Benaiah at the command of Solomon. Abiathar是廢黜從高神父和喬阿布是殺害Benaiah在命令所羅門。 Shimei, ignoring a command of the king, is killed by Benaiah in fulfilment of David's charge to Solomon.士梅,無視命令的國王,是殺害Benaiah履行大衛向所羅門群島。

Solomon.所羅門。

Ch.總。 iii.: Solomon marries the daughter of the King of Egypt.三。 :所羅門的女兒結婚國王的埃及。 God appears to him in a vision by night at Gibeon, and promises him extraordinary wisdom and great riches.似乎上帝給他的遠見夜間在基遍,並承諾他非凡的智慧和巨大的財富。 Solomon's judgment in the case of the two harlots, in which he discovers the real mother of the living child.所羅門對案件的判決的兩個harlots ,他發現真正的母親生活的孩子。

Ch.總。 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。 :所羅門王國分裂他到12糧食區,並任命人員對他們每個區被要求支持王室在每年有一個月。

Ch.總。 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.五:帳戶所羅門王國,他每天的規定,一些他的馬,他的偉大智慧,繁榮的國家,以色列在他的統治,他的聯盟,西貢,他準備建造聖殿。

Ch.總。 vi.: A full account of the Temple, the construction of which lasted seven years.六。 :一個充分考慮到寺廟,建設歷時七年。

Ch.總。 vii.: Description of Solomon's palace, the erection of which occupied thirteen years, and of the Temple vessels made by Hiram the artificer.七。 :描述所羅門宮,豎立佔領十三年,和聖殿船隻所作的西貢的技工。

Ch.總。 viii.: Inauguration of the Temple.八。 :成立寺院。 After the Ark and the vessels are brought in, Solomon addresses to God a long prayer and blesses the people.在方舟和船隻被起訴的,所羅門群島地址一項長期向上帝祈禱和祝福的人。 He then dedicates the Temple with numerous peace-offerings, and the people hold a feast of fourteen days.然後,他致力於與眾多的寺和平的產品,和人民舉行盛宴的十四天。

Ch.總。 ix.: Second appearance of God to Solomon.九。 :第二次出現的上帝所羅門。 He admonishes the king to observe His commandments, otherwise the Temple will be of no avail.他admonishes國王遵守他的誡命,否則寺將無濟於事。 Solomon makes another treaty with Hiram, builds several cities, and imposes a heavy tribute on the descendants of the former inhabitants of the land.所羅門使另一個條約西貢,建立多個城市,並施加了沉重的敬意對子孫的原居民的土地。 Solomon's navy, under the direction of Tyrians, sails to Ophir for gold.所羅門海軍的領導下, Tyrians ,帆來奧菲爾黃金。

Ch.總。 x.: The Queen of Sheba comes to Jerusalem and admires Solomon's wisdom; she gives him costly presents.十:示巴女王來到耶路撒冷和欽佩所羅門的智慧,她給了他昂貴的禮物。 A description of his golden targets, his ivory throne, his vessels, the great number of his chariots and horses.說明他的黃金目標,他的象牙寶座,他的船隻,大量的戰車和馬匹。

Ch.總。 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。 :衰落所羅門群島,他的眾多妻子和小妾提請崇拜他,因為上帝有他的損失他的王國。 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.一個帳戶所羅門的對手,即哈達,誰飛往埃及; Rezon和耶羅波安,後者其中Ahijah prophesies ,他將成為國王。 Solomon dies after a reign of forty years, and is succeeded by his son Rehoboam.所羅門群島後死亡統治四十年,是接替他的兒子Rehoboam 。

Ch.總。 xii.: Division of the kingdom.十二。 :司王國。 The Israelites assemble at Shechem for the purpose of crowning Rehoboam.以色列人聚集在示劍,目的是至高無上的Rehoboam 。 Headed by Jeroboam, they ask the king to relieve them of the burdens placed on them by his father.耶羅波安為首的,他們要求國王,以減輕他們的負擔對他們的父親。 Rehoboam, refusing the advice of the old men, and following that of the young ones, answers the people roughly. Rehoboam ,拒絕的意見,老年男子,並在此之後的年輕的,回答了人們大致。 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,除了猶太和Benjamin ,反抗,他們殺死Adoram ,並造成Rehoboam逃離。 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. Kings and Prophets.後者是在猶太國王和Benjamin ,而其他10個部落後續耶羅波安,誰加強自己的建設示劍和Penuel和地方有兩個金牛犢的崇拜對象。國王和先知。

Ch.總。 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。 :耶羅波安的手,因為他是一個男人的罷工已經預言誰對祭壇,凋謝,但在祈禱先知恢復。 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.這同樣先知,受騙的老先知的貝絲,薩爾瓦多,吃在後者的家中無視上帝的命令,並殺死了一頭獅子。 He is buried by the old prophet, who directs his children when he himself shall die to bury him by the prophet's side.他被安葬在舊的先知,誰指使他的孩子時,他自己死埋葬他的先知一方。 Jeroboam, in spite of the miraculous restoration of his hand, persists in his idolatry.耶羅波安,儘管已經進行了奇蹟般的恢復他的手,堅持他的偶像崇拜。

Ch.總。 xiv.: Abijah, Jeroboam's son, being sick, Jeroboam sends his wife, disguised, with presents to the prophet Ahijah of Shiloh.十四。 : Abijah ,耶羅波安的兒子生病,耶羅波安向他的妻子,偽裝,以給先知Ahijah的希洛。 The latter, on seeing Jeroboam's wife, announces to her the extermination of Jeroboam's family and the death of Abijah.後者,看到耶羅波安的妻子,她宣布滅絕耶羅波安的家庭和死亡的Abijah 。 Jeroboam is succeeded by his son Nadab.耶羅波安是接替他的兒子Nadab 。 Rehoboam, falling into idolatry, is attacked by Shishak, King of Egypt, who despoils the Temple and the royal house. Rehoboam ,落入偶像,是攻擊希沙克,埃及國王,誰despoils神廟和王室。 Rehoboam. Rehoboam 。 is succeeded by his son Abijam.是接替他的兒子Abijam 。

Ch.總。 xv.: Abijam, during a wicked reign of three years, is continually at war with Jeroboam, He is succeeded by his son Asa. The latter, a worshiper of Yhwh, is forced on account of his war with Baasha, King of Israel, to make a league with Benhadad.十五。 : Abijam ,在邪惡統治的三年,是不斷在戰爭與耶羅波安,他是接替他的兒子的Asa 。後者,崇拜者的Yhwh ,被迫考慮到他的戰爭Baasha ,國王的以色列,使聯賽與Benhadad 。 He is succeeded by his son Jehoshaphat.他是接替他的兒子Jehoshaphat 。 Nadab, after a wicked reign of two years, is assassinated by Baasha, who succeeds him and whose reign is an evil one. Nadab後,邪惡統治的兩年,是暗殺Baasha ,誰接替他和他的統治是一個邪惡的一個。

Ch.總。 xvi.: Jehu prophesies against Baasha, who after a reign of twenty-four years is succeeded by his son Elah.十六。 : Jehu prophesies對Baasha ,誰統治後二十四年是接替他的兒子易拉赫哈。 The latter is assassinated by Zimri, who succeeds him and exterminates the whole family of Baasha, thus carrying out Jehu's prophecy.後者是暗殺Zimri ,誰接替他和exterminates整個家庭的Baasha ,從而進行Jehu的預言。 Seven days later the soldiers make their general Omri king, who forces Zimri to destroy himself by fire. 7天后的士兵使他們的一般奧馬里國王,誰部隊Zimri摧毀自己火災。 The kingdom of Israel is divided between Omri and Tibni, the former of whom finally becomes sole king.以色列王國分為奧馬里和Tibni ,前人最後成為唯一的國王。 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."經過罪惡統治的12年期間,他建立撒瑪利亞,奧馬里是接替他的兒子亞哈,誰做“邪惡的視線勳爵首先是在他面前。 ”

Ch.總。 xvii.: Elijah the Tishbite, having foretold a drought, hides himself at Cherith, where he is fed by ravens.十七。 :以利亞的Tishbite ,具有預言的乾旱,隱藏自己在Cherith ,他是美聯儲的烏鴉。 He is then sent by God to Zarephath; he sojourns at the house of a widow, whose son he raises from the dead.他是上帝派來的然後到Zarephath ;他的休假在眾議院寡婦的兒子,他提出了從死亡。

Ch.總。 xviii.: Elijah is commanded to go to Ahab to announce that God will send rain; he meets Obadiah, who brings Ahab to him.十八。 :以利亞是指揮去亞哈宣布,將派出雨神,他會見Obadiah ,誰給他帶來亞哈。 Elijah, having reproved Ahab for his wickedness, convinces him of the superiority of Yhwh by calling down fire from heaven.以利亞,在責備亞哈的邪惡,相信他的優越性Yhwh致電消防從天上下來。 Having slain all the prophets of Baal, Elijah obtains rain by prayer and accompanies Ahab to Jezreel.在被殺害的所有先知的巴爾,以利亞獲得雨的祈禱和伴隨亞哈來Jezreel 。

Elijah and Elisha.以利亞和以利沙。

Ch.總。 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.十九。 :以利亞,威脅Jezebel ,逃離啤酒,什巴;他接著到曠野,在那裡,被厭倦了他的生命,他安慰的是一個天使。 At Horeb God appears to him and sends him to anoint Hazael, Jehu, and Elisha.在何烈上帝似乎對他和他視作發送Hazael , Jehu ,和以利沙。 The last-named takes leave of his parents and friends and follows Elijah.最後命名考慮離開他的父母和朋友,如下伊萊賈。

Ch.總。 xx.: Ben-hadad besieges Samaria, demanding of Ahab all that he possesses.二十。 :本哈達besieges薩馬利亞,要求所有的亞哈,他擁有。 Encouraged by a prophet, Ahab is successful in two battles, slaying many Syrians.鼓舞先知,亞哈是成功的兩個戰鬥,殺害許多敘利亞人。 The Syrians submit to Ahab.敘利亞向亞哈。 Ahab sends Ben-hadad away free with a covenant, and in consequence a prophet pronounces God's judgment against Ahab.亞哈發送本哈達免費的公約,並在宣布結果先知上帝的判決亞哈。

Ch.總。 xxi.: Ahab, demanding Naboth's vineyard, meets with a refusal. At Jezebel's instigation, Naboth is condemned to death for blasphemy, and Ahab takes possession of the vineyard.二十一。 :亞哈,要求納博特的葡萄園,符合拒絕。在Jezebel的唆使,納博特是被判處死刑的褻瀆,和亞哈佔有葡萄園。 Elijah foretells God's judgment against Ahab and Jezebel, but as Ahab repents, the punishment is deferred.伊萊賈預示上帝的判決亞哈和Jezebel ,但亞哈懺悔,處罰推遲。

Ch.總。 xxii.: Ahab, visited by Jehoshaphat, urges the latter to accompany him to the war with Aram.二十二。 :亞哈,訪問Jehoshaphat ,敦促後者陪同他的戰爭與亞蘭。 Encouraged by false prophets, Ahab, contrary to the advice of Micaiah, starts for the war, and is slain at Ramoth-gilead.鼓舞的假先知,亞哈,相反的意見Micaiah ,開始對伊拉克戰爭,並殺死在Ramoth , Gilead的。 He is succeeded by his son Ahaziah.他是接替他的兒子Ahaziah 。 A summary of Jehoshaphat's beneficent reign and acts; he is succeeded by his son Jehoram; short account of Ahaziah's evil reign.綜述Jehoshaphat的善行統治和行為,他是接替他的兒子Jehoram ;短到Ahaziah的邪惡統治。

Second Book of Kings:第二本書的國王:

Ch.總。 i.: Moab rebels after Ahab's death.一:莫阿布叛亂後,亞哈的死亡。 Ahaziah, being sick, sends to Baal-zebub; the messengers meet Elijah, who foretells Ahaziah's death. Ahaziah ,生病,發送到巴爾- zebub ;使者滿足伊萊賈,誰預示Ahaziah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.伊萊賈,送去了Ahaziah ,破壞火從天上兩個隊長的50人;他備件第三船長和他的50 ,並來到Ahaziah ,其死刑,他預示。

Ch.總。 ii.: Account of Elijah's translation.二。 :帳戶的伊萊賈的翻譯。 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.在分裂的約旦與他的衣缽,先知以利沙考慮離開的,給予了他的要求,即雙重部分伊萊賈的精神可能有賴於他以利亞,然後採取了激烈的戰車上天堂。 Elisha is acknowledged as Elijah's successor; he heals the waters of Jericho, curses children who mock him, and returns to Samaria.以利沙是公認的以利亞的繼任者,他醫治的水域傑里科,咒罵兒童誰模擬他,返回薩馬利亞。

Ch.總。 iii.: Jehoram, Ahab's second son, succeeds his brother Ahaziah, and, accompanied by Jehoshaphat and the King of Edom, marches against Moab.三。 : Jehoram ,亞哈的次子,接替他的哥哥Ahaziah ,並且伴隨Jehoshaphat和國王的以東,遊行反對莫阿布。 Being distressed for lack of water, the.正在苦惱的缺乏水, 。 allied kings obtain it through the intervention of Elisha, who also promises them victory.盟軍獲得通過國王的干預下,以利沙,誰也保證他們的勝利。 The Moabites, deceived by the color of the water, come to plunder the allied armies, and are overcome.在莫亞比特人,欺騙的顏色的水,來掠奪盟軍司令部,並克服。 The King of Moab, by sacrificing his eldest son, raises the siege.國王的莫阿布,犧牲他的長子,引起了圍攻。

Ch.總。 iv.: Account of the miracles performed by Elisha.四。 :帳戶的奇蹟由以利沙。 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.他的遺孀成倍的石油;讓兒子到Shunammite女子;使她的生命死亡的兒子;醫治在Gilgal致命濃湯;和滿足100名男子與二十麵包。

Ch.總。 v.: Naaman, on the advice of a captive maid, asks Elisha to cure him of his leprosy.五: Naaman ,所提供的意見俘虜女傭,要求以利沙治愈了他麻風病。 Elisha sends him to bathe in the Jordan; Naaman does so and iscured.以利沙向他洗澡在約旦; Naaman這樣做和iscured 。 Elisha refuses Naaman's gifts, but his servant Gehazi takes them, for which he is smitten with leprosy.以利沙拒絕Naaman的禮物,但他的僕人Gehazi需要它們,因為他是一見鍾情與麻風病。

Elisha's Career.以利沙的職業生涯。

Ch.總。 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,讓離開的年輕先知建立一所住宅,導致斧的其中之一,它已落入約旦,以浮於水面。 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.他公開向國王以色列敘利亞國王的秘密;他smites與失明軍隊發出逮捕他,把它撒馬利亞,然後否認它在和平之中。 Samaria, besieged by Benhadad, suffers from a severe famine in which women eat their children.撒瑪利亞,包圍Benhadad ,遭受了嚴重的飢荒中,婦女吃自己的孩子。 The king sends a messenger to slay Elisha.國王發出了一個信使殺死以利沙。

Ch.總。 vii.: Elisha foretells plenty in Samaria; but announces to an officer, who expresses disbelief in the prophecy, that he shall not participate therein.七。 :以利沙預示很多在撒馬利亞;但宣布的人員,表示相信誰的預言,他不得參與其中。 Four lepers, having visited the camp of the Syrians, bring word of their flight.四麻風病人,在訪問了難民營的敘利亞人,把字的飛行。 The King of Israel sends men to spoil the tents of the enemy; abundance of food is secured.國王的以色列發出男子破壞帳篷的敵人;豐富的食物是擔保。 The officer who has doubted Elisha's prophecy is trodden to death.誰的官員已經懷疑以利沙的預言是踐踏致死。

Ch.總。 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。 :該Shunammite ,為了避免飢荒的預言,離開了國家的七年;回報她時,她發現她的土地繳獲的其他人。 The king, in recognition of Elisha's miracles, orders her land to be restored to her.國王,承認以利沙的奇蹟,令她的土地恢復到她。 Benhadad, being sick, sends Hazael with presents to Elisha, who prophesies that Hazael will succeed his master. Benhadad ,生病,發送Hazael與給以利沙,誰prophesies的Hazael將接替他的主人。 Hazael kills Ben-hadad and ascends the throne. Hazael殺死本哈達和上升王位。 Short account of the evil reign of Jehoram, King of Judah.簡短的邪惡統治Jehoram國王猶太。 Edom and Libneh revolt.益登和Libneh反抗。 Jehoram is succeeded by his son Ahaziah; account of his sinful reign. Jehoram是接替他的兒子Ahaziah ;到他的罪惡統治。

Ch.總。 ix.: Elisha sends a young prophet to anoint Jehu at Ramoth-gilead.九。 :以利沙發出了一個年輕的先知視作Jehu在Ramoth , Gilead的。 Jehu, made king by the soldiers, kills Joram, Ahab's son, in the field of Naboth, and Ahaziah in Gur. Jehu ,取得了國王的士兵,殺死Joram ,亞哈的兒子,在外地的納博特,並Ahaziah在古爾。 Jezebel is thrown out of a window and eaten by dogs. Jezebel是拋出的一個窗口,並吃了狗。

Jehu's Iniquities. Jehu的罪孽。

Ch.總。 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: Jehu exterminates亞哈的家人,他的兒子造成70亞哈被斬首,殺死42的Ahaziah的兄弟,佔用了他的戰車Jehonadab與他,並摧毀了所有信徒的巴爾。 Jehu himself follows the sinful practises of Jeroboam, as a punishment for which Israel is oppressed by Hazael. Jehu自己的罪孽深重如下做法的耶羅波安,作為一種懲罰,以色列是被壓迫的Hazael 。 Jehu is succeeded by his son Jehoahaz. Jehu是接替他的兒子Jehoahaz 。

Ch.總。 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。 : Athaliah摧毀所有的王室成員除喬阿什( Jehoash ) ,誰是隱藏的他姨媽Jehosheba在眾議院的上帝六年。 In the seventh year Joash is anointed king by Jehoiada, and Athaliah is slain.在第七個年頭喬阿什是受膏者國王的Jehoiada ,並Athaliah是被殺害的。 Jehoiada restores the worship of Yhwh. Jehoiada恢復宗教Yhwh 。

Ch.總。 xii.: Joash is a worshiper of Yhwh all the days of Jehoiada. Account of Joash's activity in repairing the Temple.十二。 :喬阿什是一個崇拜者的Yhwh所有天的Jehoiada 。帳戶喬阿什的活動在修復寺院。 Hazael is diverted from Jerusalem by a present from the sacred treasury. Joash, after a reign of forty years, is assassinated by his servants and succeeded by his son Amaziah. Hazael改行從耶路撒冷的神聖本由財政部。喬阿什後,在位40年,是暗殺他的僕人和成功,他的兒子Amaziah 。

Ch.總。 xiii.: Account of Jehoahaz's evil reign.十三。 :帳戶Jehoahaz的邪惡統治。 Jehoahaz, oppressed by Hazael, prays to God, who relieves him. Jehoahaz ,被壓迫的Hazael ,祈禱上帝,誰免除他。 He is succeeded by his son Joash, who, after a wicked reign of sixteen years, is followed by his son Jeroboam.他是接替他的兒子喬阿什,誰後,邪惡統治的16年,其次是他的兒子耶羅波安。 Elisha dies; his bones, by the touching of them, bring to life a dead man.以利沙去世,他的骨頭,感人的,他們把生命死人。 Hazael is succeeded by his son Ben-hadad, from whom Joash recovers the cities which his father lost. Hazael是接替他的兒子本哈達,從他們喬阿什復甦的城市失去了他的父親。

Ch.總。 xiv.: Amaziah's reign; his victory over Edom, and his defeat by Joash.十四。 : Amaziah的統治地位,他戰勝以東,他輸給了喬阿什。 Amaziah, slain by conspirators, is succeeded by his son Azariah. Amaziah ,被殺的陰謀,是接替他的兒子Azariah 。 Account of Jeroboam's reign; he is succeeded by his son Zechariah.到耶羅波安的統治地位,他是接替他的兒子撒迦利亞。

Ch.總。 xv.: Short account of Azariah's good reign; he dies a leper, and is succeeded by his son Jotham.十五。 :短到Azariah的良好時期;去世一台階,是接替他的兒子喬薩姆。 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. Account of Menahem's victories; he secures the assistance of Pul, King of Assyria.撒迦利亞,最後Jehu的王朝和偶像崇拜者,是被殺的Shallum ,誰和誰接替他後,在位一個月,又是被殺害的梅納海姆。帳戶梅納海姆的勝利,他獲得的協助下,普勒國王亞述。 Menahem, dying, is succeeded by his son Pekahiah. The latter is slain by Pekah, during whose reign Tiglath-pileser seizes a part of the land of Israel.梅納海姆,死亡,是接替他的兒子Pekahiah 。後者是被殺害的Pekah ,在其在位Tiglath - pileser扣押的一部分,以色列土地的利益。 Pekah is slain by Hoshea and is succeeded by him. Pekah是被殺的Hoshea是接替他。 Jotham after a good reign of sixteen years is succeeded by his son Ahaz.喬薩姆統治後,一個良好的十六年是接替他的兒子Ahaz 。

The Later Kings.在後來國王。

Ch.總。 xvi.: Account of Ahaz's wicked reign.十六。 :帳戶Ahaz的邪惡統治。 Assailed by Rezin and Pekah, he bribes Tiglath-pileser to help him against them.掌握了Rezin和Pekah ,他受賄Tiglath - pileser ,以幫助他對付他們。 Account of the altar built by Uriah for Ahaz and of the latter's spoliation of the Temple.到祭壇建造的尤賴厄的Ahaz和後者的掠奪聖殿。 Ahaz is succeeded by Hezekiah. Ahaz是成功的Hezekiah 。

Ch.總。 xvii.: Account of Hoshea's wicked reign.十七。 :帳戶Hoshea的邪惡統治。 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.被制服撒縵,他密謀對他說,由於這是捕獲薩馬里亞作為懲罰的罪過以色列。 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.考慮到聯合國的奇怪移植薩馬利亞的國王亞述;獅子被其中,他們的偶像,並在高的地方。

Ch.總。 xviii.: Account of Hezekiah's beneficent reign; he destroys idolatry and prospers.十八。 :帳戶的Hezekiah的善行統治;他摧毀偶像崇拜與繁榮。 Israel is carried away into captivity. 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.).以色列是帶走到圈養。森納赫里布,入侵猶太,是第一個平靜的敬意,但他事後向饒shakeh ,誰reviles Hezekiah和煽動人民起義(見赫伊薩。三十六。 ) 。

Ch.總。 xix.: Hezekiah requests Isaiah to pray for his kingdom, and is comforted by the prophet.十九。 : Hezekiah要求以賽亞祈求他的王國,並安慰先知。 Sennacherib, obliged to leave Jerusalem in order to encounter Tirhakah, sends a blasphemous letter to Hezekiah. Hezekiah's prayer and Isaiah's prophecy are followed by the annihilation of Sennacherib's army (see Isa. xxxvii.).森納赫里布,被迫離開耶路撒冷,以便遇到Tirhakah ,發出了一個褻瀆信Hezekiah 。 Hezekiah的祈禱和以賽亞的預言其次是消滅森納赫里布軍隊(見赫伊薩。三十七。 ) 。

Ch.總。 xx.: Hezekiah, being sick, is told by Isaiah that he will die; in answer to his prayer his life is lengthened.二十。 : Hezekiah ,正在生病,是告訴以賽亞書,他會死;在回答他的祈禱是他的生命延長。 The shadow goes ten degrees backward.影子不用10度落後。 Merodach-baladan's embassy to Hezekiah, and Isaiah's prophecy with regard to it (see Isa. xxxviii.-xxxix.). Hezekiah is succeeded by his son Manasseh.米羅達巴拉- baladan的大使館Hezekiah ,和以賽亞的預言方面(見赫伊薩。 xxxviii. -三十九。 ) 。 Hezekiah是接替他的兒子瑪。

Ch.總。 xxi.: Account of Manasseh's reign and of his flagrant idolatry. 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.二十一。 :帳戶的梅納西索統治和他公然崇拜。他是接替他的兒子亞蒙,誰後,在位兩年,是殺害了他的僕人,他是接替他的兒子約書亞。

Ch.總。 xxii.: Josiah during his long and good reign is very active in repairing the Temple.二十二。 :安南在他的長期和良好的統治是非常積極的修復寺院。 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. Hilkiah認定滾動法,喬賽亞發出徵求Huldah關於它;她prophesies摧毀耶路撒冷,但不能後才約書亞去世。

Ch.總。 xxiii.: Josiah, having read the Law in a solemn assembly, renews the covenant of Yhwh.二十三。 :喬賽亞,在讀了法律在莊嚴的大會,重申公約Yhwh 。 Josiah'sactivity in the destruction of idolatry; he celebrates the Passover. Josiah'sactivity在銷毀偶像崇拜;他慶祝逾越節。 Having provoked Pharaohnechoh, Josiah is slain by him at Megiddo.在挑起Pharaohnechoh ,約書亞是殺害他在美吉多。 Jehoahaz, Josiah's son, succeeds to the throne. Jehoahaz ,安南的兒子繼承王位。 Pharaoh-nechoh, having imprisoned Jehoahaz, makes Jehoiakim king; the latter reigns indifferently for eleven years.法老王- nechoh ,在被囚禁Jehoahaz ,使Jehoiakim國王,後者統治淡漠了11年。

Ch.總。 xxiv.: Jehoiakim, subdued by Nebuchadnezzar, rebels against him. 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.二十四。 : Jehoiakim ,制服尼布甲尼撒,叛亂分子對他的。他是接替他的兒子Jehoiachin ,在他的邪惡國王統治埃及是戰敗國的巴比倫國王,耶路撒冷也採取,和王室成員,包括國王,大多數的居民進行圈養,以巴比倫。 Zedekiah is made king and reigns till the destruction of Judah. Zedekiah是國王和統治,直到摧毀猶太。

Ch.總。 xxv.: Account of the siege of Jerusalem and of the capture of Zedekiah.二十五。 :帳戶的圍攻耶路撒冷和捕捉Zedekiah 。 Nebuzar-adan destroys the city and the Temple, carries away the Temple vessels, and deports most of the people to Babylon. Gedaliah, who has been made ruler over those who remain in Judah, is slain, and the rest of the people flee into Egypt. Nebuzar -阿丹破壞了城市和寺,廟帶走的船隻,並驅逐大多數人巴比倫。 Gedaliah ,誰取得了統治者對那些留在猶太誰是殺害,其餘的人逃到埃及。 Evil-merodach, King of Babylon, releases Jehoiachin from prison; and the latter is honored at court.SM Sel.邪惡的米羅達巴拉,巴比倫國王,從監獄中釋放Jehoiachin ;後者很榮幸在court.SM服務器。

-Critical View:臨界查看:

A superficial examination of the Books of Kings makes clear the fact that they are a compilation and not an original composition.淺談審查帳簿國王明確的事實,他們是一個彙編,而不是原來的組成。 The compiler, or editor, constantly cites certain of his sources.編譯器,或編輯,不斷引用某些他的消息來源。 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).如所羅門是“這本書的行為所羅門” (王十一。 41 ) ;北部英國它是“這本書的歷代國王的以色列” ,這是引用17次,即,所有的國王,除非Jehoram和Hoshea (例如,見國際文憑。十五。 31 ) ;和為國王的猶太它是“這本書的納尼亞國王猶太” ,這是引用15次,即所有的國王,除非Ahaziah , Athaliah , Jehoahaz , Jehoiachin ,並Zedekiah (例如,見國際文憑。十五。 7 ) 。 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.是否編輯獲得這些“編年史” ,因為它們存放在國家檔案館,或者只是一個歷史根據這些,都不能肯定待定。 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).人們普遍認為是後者( comp. Kuenen , “歷史,批判導論在模具Bücher萬老聖經” ,第68頁,並Cornill , “導論之老聖經中, ”第123頁) 。

Object and Method of Work.對象和工作方法。

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.它的目的並不是編譯器提供一個完整的歷史中所涵蓋的期間他的工作,因為他不斷地將這些來源的更多細節。 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.他提到作為一項規則的幾個重要事件,就足以說明了態度的國王對Deuteronomic法律,或某些功能,如中央庇護和“高的地方” ,然後收益後,他宣布判決因此。 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).每一個時代是一個經常採用的公式,然後如下短期摘自他的一個來源;後估計的性質國王是在定型用語;和整個最後的陳述,國王的死亡和埋葬,據經常公式( comp. ,例如,我國王十五。 1-9的公式用於國王猶太和國際文憑。十五。 25-32為用於國王以色列) 。

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.角度的判決後,通過各種國王以及詞彙的編譯器( comp.驅動, “導言” , 1891年,第190頁,對他的話清單)表明,他所住的改革後,喬賽亞( 621年)已使Deuteronomic法律突出。 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.多少不遲於這本書以其目前的形式組成,可以推斷的事實是最後通知Jehoiachin的從監獄中釋放了邪惡的米羅達巴拉(阿米勒-馬爾杜克)去世後,尼布甲尼撒在562 。 The book must have taken its present form, therefore, during the Exile, and probably in Babylonia.這本書必須是其目前的形式,因此,在流亡,並可能在東風。 As no mention is made of the hopes of return which are set forth in Isa.正如沒有提到希望的回報是規定在ISA 。 xl.-lv., the work was probably concluded before 550. xl.-lv. ,工作結束之前可能是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).除了最後的章節有典故的機構的工作,這就意味著一個放逐日期(例如,見王八。 34 ,十一。 39 ;二世國王十七。 19日, 20日;二十三。 26日, 27日) 。 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.這些可能會增加對“超越河流” (王五4 ) ,用於指定該國西部的幼發拉底河,這意味著東風是家裡的作家。

Time of Redaction.時間Redaction 。

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,有跡象表明這意味著第一次編輯國王必須下台之前發生的朱迪亞君主制。 The phrase "unto this day" occurs in I Kings viii. 8, ix.短語“你們這一天”出現在王八。八,九。 21, xii. 21 ,十二。 19; II Kings viii. 19 ;二世國王八。 22, xvi. 22日,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. Again, in I Kings xi. 6 ,它似乎已經增加了編輯誰是冷凝物質老年人史冊,但描述的條件依然存在,他是書面的。同樣,在王十一。 36, xv. 36 ,十五。 4, and II Kings viii. 4 ,和二國王八。 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日,來自手的Deuteronomic編輯,大衛,是有,一盞燈燃燒在耶路撒冷;即Davidic時期仍然在位。 Finally, I Kings viii.最後,我國王八。 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意味著該廟依然屹立。 There was accordingly a pre-exilic Book of Kings.有人因此前國王放逐書。 The work in this earlier form must have been composed between 621 and 586.這項工作較早的形式必須是由621和586之間。 As the glamour of Josiah's reforms was strong upon the compiler, perhaps he wrote before 600.隨著魅力安南的改革是強大的編譯器,也許是他寫在600人。 To this original work II Kings xxiv.這一原創作品二國王二十四。 10-xxv. 10二十五。 30 was added in the Exile, and, perhaps, xxiii. 30中添加的流亡,以及或許,二十三。 31-xxiv. 31 - 24 。 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.除了補充的放逐編輯附加,比較的馬所拉文本的譯本為代表codices B和L表明,希伯來文是retouched後,另一手的典範背後的亞歷山大文取得了進展。 Thus in B and L, I Kings v. 7 follows on iv.因此,在B和L ,我國王訴7如下的四。 19; vi. 19 ;六。 12-14 is omitted; ix. 26 follows on ix. 12月14日被忽略;九。繼26日九。 14, so that the account of Solomon's dealings with Hiram is continuous, most of the omitted portion being inserted after x. 14日,以便到所羅門打交道西貢是連續的,大部分被省略的部分後插入十 22. 22 。 II Kings xxi., the history of Naboth, precedes ch.二世國王21 。 ,歷史的納博特,前面總。 xx., so that xx.二十。 ,使二十。 and xxii., which are excerpts from the same source, come together.和二十二。 ,這是摘錄來自同一來源,走到一起。 Such discrepancies prove sufficient late editorial work to justify the assumption of two recensions.這種差異足以證明後期編輯工作的理由擔任兩個recensions 。

Sources.來源。

In brief outline the sources of the books appear to have been these: I Kings i.在簡要概述的來源書籍似乎被這些:我國王島 and ii.和二。 are extracted bodily from an early court history of David's private life, which is largely used in II Sam.提取身體從早期法院歷史大衛的私人生活,這主要是用在二山姆。 ix.-xx. The editor (Rd) has added notes at ii. ix.-xx.編輯器(路)已將票據二。 2-4 and 10-12. 2月4日和10月12日。 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.為所羅門統治的來源是明言“這本書的行為所羅門” ( xi. 41 ) ;但其他來源包括就業,並增加了很多的路。 Ch.總。 iii.三。 is a prophetic narrative of relatively early origin, worked over by Rd, who added verses 2, 3, and 14, 15.是一個預言說明相對較早的出身,工作由路,誰補充詩句2 ,第3和第14 ,第15 。 Ch. iv.總。四。 1-19 is presumably derived from the Chronicle of Solomon. 1月19日大概是來自紀事所羅門。 Ch. iv.總。四。 20-v. 20五。 14 contains a small kernel of prophetic narrative which has been retouched by many hands, some of them later than the Septuagint. 14含有一個小內核的預言敘事已retouched許多手中,其中一些不遲於七十。 The basis of v. 15-vii.根據訴15七。 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號文件顯然是從廟檔案;但這是自由擴大路( comp.隊在他的“雜誌” , 1883年,頁。 129起。 )和六。 11-14 also by a later annotator. 11月14日以後也註解。 Ch.總。 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月13日,該帳戶的獻身精神聖殿,是從舊的敘述,稍擴大後的手的影響下,體育總。 viii.八。 14-66 is in its present form the work of Rd slightly retouched in the Exile. Ch. 14-66是在其目前形式的工作,路稍微retouched在流亡。總。 ix.九。 1-9 is the work of Rd, but whether before the Exile or during it is disputed. 1月9日是路的工作,但是否流亡之前或期間是有爭議的。 Ch.總。 ix.九。 10-x. 10 - X低。 29 consists of extracts from an old source, presumably "the book of the acts of Solomon," pieced together and expanded by later editors. 29包括從舊物來源,大概是“這本書的行為,所羅門群島, ”拼湊和擴大後的編輯。 The order in the Masoretic text differs from that in the Septuagint.秩序的馬所拉文本不同於在七十。 For details see Kittel, "Die Königsbücher," in Nowack's "Handkommentar."詳情見基特爾, “模具Königsbücher , ”在Nowack的“ Handkommentar 。 ” Ch.總。 xi.十一。 1-13 is the work of Rd; xi. 1月13日是工作路;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是一個混亂的帳戶,或許是基於兩個老年人說明( comp. Winckler , “ Alttestamentliche Forschungen ”頁。 1月6日) ;和十一。 26-31 and 39, 40 probably formed a part of a history of Jeroboam from which xii. 26-31和第39條,形成了40個可能的一部分的歷史,耶羅波安從十二。 1-20 and xiv. 1月20日和十四。 1-18 were also taken. 1月18日也採取了。 The extracts in ch.提取物在CH 。 xi.十一。 have been set and retouched by later editors (comp. Kittel on I Kings xi. 23-43).已設立和retouched後期編輯( comp.基特爾對王十一。 23-43 ) 。

Narratives and Epitomes.敘述和Epitomes 。

From ch.從總。 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.的第一本書起,這些圖書的特點是一個交替的短期告示給予epitomes的歷史事件,較長的敘述中提取的各種來源。 The following sections are short epitomes: I Kings xiv.以下各節很短epitomes :我國王十四。 21-xvi. 21十六。 34; xxii. 34 ; 22 。 41-53; II Kings viii. 41-53 ;二世國王八。 16-29; x. 16-29 ;十 32-36; xii. 32-36 ;十二。 18-xiii. 18十三。 13; and xiii. 13 ;和十三。 22-xvii. 22十七。 6. 6 。 In some cases short extracts are even here made in full, as in xiv.在某些情況下甚至短期提取這裡全額,在十四。 8-14 and xvi. 8月14日和十六。 10-16. 10月16日。

The longer narratives, which are frequently retouched and expanded by Rd, are as follows: I Kings xii.較長的敘述,這是經常retouched和擴大了路,如下:我國王十二。 1-20, xiv. 1月20日,十四。 1-18, from an older narrative of Jeroboam, to which xii. 1月18日,從舊說明耶羅波安,其中十二。 21-32 and xiv. 21-32和十四。 19, 20 are additions; xii. 19日, 20人增加;十二。 33-xiii. 33十三。 34, a comparatively late story of a prophet; xvii.-xix. 34 ,比較晚的故事先知; xvii. - 19 。 and xxi., an early prophetic narrative written in the Northern Kingdom (comp. xix. 3); xx.和二十一。 ,早期預言敘事書面北方英國( comp.十九。 3 ) ;二十。 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 ,早日東北Israelitish敘利亞歷史上的戰爭中失去了生命亞哈;二世國王島,八。 15 and ix. 15和第九。 1-x. 1 - X低。 31, north-Israelitish narratives, not all from one hand, which are retouched here and there, as in iii. 31日,東北Israelitish說明,並非所有的一方面,這是retouched在這裡和那裡,如在三。 1-3, by Rd; xi. 1月3日,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,朱迪亞說明推翻Athaliah和加入喬阿什;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月14日,兩名摘錄材料書面北部英國( comp.十四。 11 ) ;十七。 7-23 is Rd's commentary on the historical notice with which the chapter opens; xvii. 7月23日是路的評注的歷史與該通知章打開;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是複合( comp.詩句32 ,第34和41 ) ,很可能寫在流放和retouched時間後記; xviii. - XX元。 is compiled by Rd from three sources (comp. Stade, lc vi. 174), Rd himself prefixing, inserting, and adding some material; xxi.由路從三個來源( comp.體育場,立法會六。 174 ) ,路自己前綴,插入,並增加了一些材料;二十一。 is, throughout, the work of Rd; xxii.-xxiii.是,在整個的工作,路; xxii. -二十三。 25 is an extract from the Temple archives with slight editing; and xxiii. 25日是一個摘錄寺檔案略有編輯;和二十三。 29-xxv. 29二十五。 30, the appendix of the exilic editor, is based on Jer. 30 ,附錄的放逐編輯器,是基於哲。 xl.儀。 7-xliii. 7 -四十三。 6. 6 。 From Jeremiah, too, the exilic editor drew his information, which he presented in briefer form.從耶利米,也提請編輯的放逐他的信息,他在簡短的表格。

Isidore Singer, M. Seligsohn, Emil G. Hirsch, George A. Barton伊西多爾辛格先生Seligsohn ,埃米爾赫斯基灣,喬治巴頓

Jewish Encyclopedia, published between 1901-1906.猶太百科全書出版01年至1906年之間。

Bibliography:參考書目:

Kuenen, Historisch-Kritische Einleitung in die Bücher des Alten Testaments, pp. Kuenen ,歷史,批判導論在模具Bücher老聖經萬頁。 62-99, Leipsic, 1890; Cornill, Einleitung in das Alte Testament, 1891, pp. 62-99 , Leipsic , 1890年; Cornill導論之老在遺囑, 1891年,頁。 120-132; Driver, Introduction to the Literature of the Old Testament, 1891, pp. 120至132 ;驅動,介紹文學舊約, 1891年,頁。 175-193; Kittel, Die Königsbücher, 1900, in Nowack's Handkommentar; Benzinger, Die Bücher der Könige, 1899, in KHC; Silberstein, in Stade's Zeitschrift, xiii. 175-193 ;基特爾,模具Königsbücher , 1900年,在Nowack的Handkommentar ; Benzinger ,模具Bücher之節, 1899年,在KHC ;西爾伯斯坦,在體育場的雜誌,十三。 1-76.EGHGAB 1 - 76.EGHGAB


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