(Pioneer Bible Translators and The Word for the World use the following introduction in many of their translation projects around the world.)
The books of 1 and 2 Kings were originally one larger book. It was first divided into two books in the Septuagint, which is the ancient Greek translation of the Old Testament. It is not known who wrote or compiled the books of 1 and 2 Kings. The writer of Kings used several sources to compile the books (see 1 Kings 11:41, 14:19, and 14:29 for some examples). It is also not known exactly when the books were written or compiled. It is clear that they were completed after king Jehoiachin was released from captivity, in 561 B.C., because this event is described in 2 Kings 25:27. Many scholars also think that a great part of these books was written many years earlier.
The books of 1 and 2 Kings tell about each king of Israel and Judah from the time of King Solomon, when these two nations were still united, describing the division of the kingdom and the separate histories of the two nations until they were both conquered and exiled by other nations. The writer focuses on each king’s relationship with God and whether he followed God or not. Some kings “did what was pleasing to the Lord” (2 Kings 18:3). Others “sinned against the Lord” (2 Kings 21:2). The writer explains in greater detail the reigns of the kings who did what was pleasing to the Lord and shows that each nation’s success was tied to their king’s faithfulness to God. In 2 Kings 17:7, we read that Israel was exiled because “the Israelites had sinned against the Lord” and because “they worshiped other gods.”
Outline of 1 Kings:
1. Chapters 1-11 tell of how David’s son Solomon became king and about his reign over the united kingdom of Israel.
2. In chapters 12-16 we read about the division of the kingdoms of Israel and Judah as well as some of their kings.
3. Chapters 17-19 tell of the ministry of the prophet Elijah and especially his dealings with king Ahab of Israel.
4. Chapters 20-22 deals with the end of Ahab’s reign over Israel as well as some other kings of Israel and Judah.
Outline of 2 Kings:
1. Chapters 1-8:15 tell about the end of the prophet Elijah’s ministry and the ministry of his student and successor Elisha.
2. In chapters 8:16-17 we read of several more kings of Israel and Judah as well as the exile of Israel.
3. Chapters 18-20 tell of the reign of Hezekiah, king of Judah, and how he followed the Lord.
4. Chapters 21-25 describe the lives of the last kings of Judah and how Judah was conquered and exiled to Babylon.
Les livres de 1 Rois et 2 Rois ne formaient à l’origine qu’un seul livre plus long. Il a été d’abord divisé en deux dans la Septante, la traduction en grec ancien de l’Ancien Testament. On ignore qui a écrit ou compilé les livres de 1 et 2 Rois. L’auteur des livres des Rois a employé plusieurs sources pour compiler les livres (voir 1 Rois 11 :41, 14 :19 et 14 :29 pour des exemples). On ne sait non plus les dates précises où on a écrit ou compilé les livres. Il est évident qu’on les a achevés après la libération du roi Jojakin de la captivité en 561 av. j-c puisque cet événement est décrit dans 2 Rois 25 :27. Beaucoup d’experts croient aussi qu’une grande partie de ces livres a été écrite beaucoup d’années plus tôt.
Les livres de 1 Rois et de 2 Rois racontent l’histoire de chaque roi d’Israël et de Juda, à partir de l’époque du roi Salomon quand les deux nations étaient toujours unies. Ils décrivent la division du royaume et les histoires distinctes des deux nations jusqu’à l’époque où elles ont été toutes les deux conquises par d’autres nations et exilées. L’auteur souligne les relations que chaque roi avait avec Dieu, s’il suivait Dieu ou s’il ne le suivait pas. Certains rois « firent ce qui est droit aux yeux de l’Eternel » (2 Rois 18 :3.) D’autres « firent ce qui est mal aux yeux de l’Eternel » (2 Rois 21 :2). L’auteur donne une explication plus détaillée des règnes des rois qui ont fait ce qui est droit aux yeux de l’Eternel et démontre que la réussite de chaque nation était liée à la fidélité de leur roi envers Dieu. Dans 2 Rois 17 :7 nous lisons qu’Israël a été exilé parce que « les enfants d’Israël péchèrent contre l’Eternel » et « parce qu’ils craignirent d’autres dieux. »
Résumé du premier livre des Rois
1. Les chapitres 1 -11 racontent comment Salomon, fils de David, est devenu roi et son règne sur le royaume uni d’Israël.
2. Dans les chapitres 12 – 16 nous lisons au sujet de la division des royaumes d’Israël et de Juda et aussi de quelques-uns de leurs rois.
3. Les chapitres 17 – 19 racontent le ministère du prophète Elie, et surtout ses relations avec le roi Achab d’Israël.
4. Les chapitres 20 – 22 traitent de la fin du règne d’Achab sur Israël, et d’autres rois d’Israël et de Juda.
Résumé du second livre des Rois
1. Les chapitres 1 – 8 :15 racontent la fin du ministère du prophète Elie et le ministère de son disciple et successeur Elisée.
2. Dans les chapitres 8 :16 – 17 nous lisons de plusieurs autres rois d’Israël et de Juda ainsi que de l’exil d’Israël.
3. Les chapitres 18 – 20 racontent le règne d’Ezéchias, roi de Juda, en montrant qu’il était fidèle au Seigneur.
4. Les chapitres 21 - 25 racontent la vie des derniers rois de Juda et comment Juda a été vaincu et exilé à Babylon.
Translation: Swahili
Utangulizi wa Vitabu vya 1 Wafalme na 2 Wafalme
Vitabu vya 1 Wafalme na 2 Wafalme mwanzoni kabisa vilikuwa ni kitabu kimoja kikubwa. Kwa mara ya kwanza viligawanywa na kuwa vitabu viwili katika toleo la Biblia la Septuaginti, toleo ambalo ndilo la kale zaidi la Agano la Kale katika lugha ya Kigiriki. Haijulikani hasa ni nani aliyeviandika vitabu vya 1 Wafalme na 2 Wafalme, au kuviweka katika mpangilio vilionao. Mwandishi wa vitabu vya Wafalme alitumia nyaraka kadhaa za kale katika kuviandika (angalia 1 Wafalme 11:41, 14:19, na 14:29 kama mifano inayothibitisha ukweli huu). Pia haijulikani hasa ni lini vitabu hivi vilipoandikwa au kuwekwa katika mpangilio wake. Ni wazi kwamba vilikamilishwa baada ya mfalme Yekonia kuachiliwa kutoka uhamishoni Babeli katika mwaka wa 561 K.K., kutokana na ukweli kwamba tukio hili limeelezwa katika 2 Wafalme 25:27. Wasomi wengi wa elimu ya mambo ya Biblia wanaamini kwamba sehemu kubwa ya vitabu hivi iliandikwa miaka mingi kabla ya wakati huo.
Vitabu vya 1 Wafalme na 2 Wafalme vinasimulia habari za kila mfalme wa Israeli na Yuda toka katika kipindi cha utawala wake Sulemani, wakati mataifa haya mawili yalipokuwa bado yameunganika. Vitabu vya 1 Wafalme na 2 Wafalme vinasimulia jinsi ufalme wa Israeli iliyounganika ulivyogawanyika na kuwa falme mbili zilizofuata mielekeo iliyotofautiana, hadi pale falme hizi ziliposhindwa na mataifa mengine na watu wake kuhamishwa na kupelekwa ugenini. Mwandishi anachunguza uhusiano wa kila mfalme na Mungu ili kujua kama alimfuata Mungu kiukweli au laa. Baadhi ya wafalme walifanya “mema machoni pa BWANA” (2 Wafalme 18:3). Wengine walifanya “yaliyo mabaya machoni pa BWANA” (2 Wafalme 21:2). Mwandishi anasimulia kwa kina habari za utawala wa wafalme waliofanya mema machoni pa BWANA na kuonesha kwamba mafanikio ya kila taifa yalitokana na uaminifu wa mfalme husika kwa Mungu. Katika 2 Wafalme 17:7, twasoma kwamba Israeli walitekwa na kupelekwa ugenini kama watumwa kwa sababu zifuatazo: “Yalitukia hayo kwa sababu wana wa Israeli walikuwa wametenda dhambi juu ya Bwana”; na kwa sababu pia “waliabudu miungu mingine.”
Muhtasari wa Yaliyomo katika 1 Wafalme:
1. Sura 1-11 zinasimulia jinsi Sulemani mwana wa Daudi alivyopata kuwa mfalme na habari za utawala wake juu ya ufalme wa Israeli iliyounganika.
2. Katika sura 12-16 twasoma kuhusu kugawanyika kwa ufalme wa Israeli na Yuda, na pia baadhi ya wafalme wa mataifa haya mawili.
3. Sura 17-19 zinasimulia habari za huduma ya nabii Eliya na hasa kuhusu mivutano iliyokuwapo baina yake na mfalme Ahabu wa Israeli.
4. Sura 20-22 zinashughulikia mwisho wa utawala wa mfalme Ahabu juu ya Israeli, pia habari za wafalme wengine waliotawala baada yake, pamoja na habari za wafalme wa Yuda.
Muhtasari wa Yaliyomo katika 2 Wafalme:
1. Sura 1-8:15 zasimulia habari za matukio ya mwishoni mwa huduma ya nabii Eliya, na pia huduma ya nabii Elisha aliyekuwa mwanafunzi na mrithi wake kihuduma.
2. Katika sura 8:16-17 twasoma habari za wafalme wengine wa Israeli na Yuda, pamoja na habari za wana wa Israeli waliopelekwa uhamishoni (utumwani).
3. Sura 18-20 zinasimulia habari za utawala wa Hezekia mfalme wa Yuda, na jinsi alivyomwandama na kumtii Bwana.
4. Sura 21-25 zinaelezea habari za maisha ya wafalme wa mwisho waliotawala nchi ya Yuda, na jinsi Yuda ilivyovamiwa na kutekwa, na kupelekwa utumwani Babeli.
(The Catholic Christian Community Bible [first English edition 1997, other translations into Indonesian, Chinese, Cebuano, Chavacano, French, Ilonggo, Korean, Quechuan, Spanish, and Tagalog] “for the Christian Communities of the Third World” uses the following introduction.)
The second Book of Kings continues to look at the progressive decline of the two kingdoms to the North and to the South, Israel and Judah.
It would be a mistake to believe that the nation prospered at first because it had good and just kings, David and Solomon, and that after them the bad kings ruined everything; or that the Jewish people who were destroyed by the Chaldeans were more sinful than David’s contemporaries.
When we read attentively, we realize that the author of the book does not judge the founders of the kingdom and their successors with the same severity. Was Jeroboam II, who restored prosperity and independence to Israel and brought peace for forty years, inferior to Solomon? Was he, perhaps, less of a believer? And yet, the first Book of Kings delights in describing Solomon’s luxury, vanity and greatness, whereas the second Book of Kings treats Jeroboam II only one paragraph, as if the fact of having a temple other than the one in Jerusalem was a priori a condemnation of all his achievements.
Here we must see God’s way of teaching. At first he encourages his people with the possibility of achieving independence and prosperity, because they live in the historical moment when this conquest must be accomplished. God does not show them all the negative aspects of what they are doing; he does not point out Solomon’s faults or the vanity of his luxury. But, later, God invites his people to observe with a critical eye, and while the great dream of Solomon’s kingdom is vanishing, God teaches them to seek another more lasting and important conquest, that of the Reign of Justice.
Down below are the introductions in the Mandarin Chinese, Tagalog, Cebuano, and Spanish editions.
Patuloy na tinitingnan ng ikalawang Aklat ng Mga Hari ang palalang pagkabulok ng dalawang kaharian sa hilaga at sa timog, ang Israel at ang Juda.
Ngunit magiging pagkakamali kung iisiping sumagana ang bansa sa simula dahil nagkaroon sila ng mga haring mabuti at matuwid na sina David at Solomon. At pagkatapos ay mga masamang hari naman ang sumira ng lahat. O kaya’y mas makasalanan ang bayang Judio na winasak ng mga Kaldeo sa mga kapanahon ni David.
Kung babasahin natin ito nang mabuti, maiintindihan nating hindi parehong mahigpit ang paghuhusga ng sumulat ng libro sa mga nagtatag ng kaharian at sa mga kahalili nila. Mas mahina nga kaya kay Solomon si Yeroboam II na muling nagtayo ng isang masagana at malayang Israel at naghatid ng apatnapung taong kapayapaan? Mas mahina nga kaya ang kanyang pananampalataya? Gayunpama’y nasisiyahan ang unang Aklat ng Mga Hari sa paglalarawan sa luho at kadakilaan ni Solomon, na pawang mga materyal na bagay lamang. Samantalang iisang talata lamang ang inilalaan ng ikalawang Aklat ng Mga Hari para kay Yeroboam II na para bang ang pagkakaroon ng templong iba kaysa nasa Jerusalem ang mula sa simula’y isa nang paghatol sa lahat niyang mga gawa.
Kailangang makita natin dito ang paraan ng pagtuturo ng Diyos. Sa simula’y pinasisigla niya ang kanyang bayan na puwedeng makamit ang kasaganaan at kalayaan. At dahil ang mga taong ito ay nasa sandali ng kanilang kasaysayan na kailangang isagawa ang pagkakamit na ito, hindi ipinakikita sa kanila ng Diyos ang lahat ng negatibong aspekto ng kanilang ginagawa. Hindi niya binibigyang-diin ang mga depekto ni Solomon o ang kawalang-saysay ng kanyang luho. Ngunit pagkatapos ay inaanyayahan naman ng Diyos ang kanyang bayan na magmasid nang may mapanuring diwa. At sa paglalaho ng mataas na pangarap ng kaharian ni Solomon, tinuturuan sila ng Diyos na hangarin nilang kamtin ang mas tumatagal at mas mahalaga – ang Paghahari ng Katarungan.
Translation: Cebuano
Ang ikaduhang basahon sa mga Hari nagpadayog saysay sa inanay nga pagkaut-ot sa duha ka gingharian sa Amihanan ug sa Habagatan, ang Israel ug ang Juda.
Sayop ang panghunahuna nga kadtong pag-uswag sa ilang nasod gikan sa pagbaton nilag maayo ug tarong nga mga hari sama ni David ug Solomon ug nga human nila, ang nakasunod nga mga hari nakaguba ining tanan; o nga ang mga Judio nga gipukan sa mga Kaldeo mas makasasala kay sa katawhan sa panahon ni David.
Kon ayohon natog basa kining basahon, mamatikdan nga dili parehas og gibug-aton ang gipahamtang sa tagsulat ngadto sa mga hari ug sa ilang sumusunod. Mas ubos ra ba si Yeroboam II, nga mipabangon sa Israel sa kauswagan, sa kaugalingnan ug sa kalinaw sulod sa 40 ka tuig kay ni Solomon? O menos ba kaha siya nga magtotoo? Ug gani, sa unang basahon sa mga Hari, mahimut-on nga gisaysay sa tagsulat ang kaluho ug kabantog ni Solomon: mga butang materyal. Samtang ang ikaduhang basahon sa mga Hari, pipila ra ka tudling ang gigahin alang ni Jereboam II bahin sa pagtukod niya og laing templo gawas sa Jerusalem, paagi nga nagpasabot nga tungod ining iyang gibuhat, nawad-ag bili ang tanang kaayohan nga iyang nahimo.
Pinaagi ini, makita nato unsaon sa Diyos pagtudlo: una, dasigon niya ang iyang katawhan sa pagpaningkamot aron pagkab-ot sa kaugalingnan ug kauswagan, kay kining maong katawhan naa man sa kahimtang diin kinahanglan gyod nga modaog sila. Pasagdan sa Diyos nga sila magkasayupsayop. Wala niya badlonga si Solomon nga nagpuyo sa tumang kaluho. Apan unya, sa paglabay sa panahon, hinayhinay nga matukas sa ilang atubangan ang gingharian nga ilang gidamgo ug gipangandoy nga nag-anam og kahanaw. Nagmata sila ug nakaamgo; nakakat-on silag pagtulon-an gikan sa Diyos sa pagpangitag gingharian nga molungtad ug malukpanon, diin maghari ang Hustisya.
Translation: Spanish
El segundo libro de los Reyes (dijimos que son las dos partes de un mismo libro) sigue contemplando la historia de los dos reinos del norte y del sur, Israel y Judá.
El autor quiere demostrar que su decadencia fue el castigo de su infidelidad a la alianza de Dios. Sería un error, sin embargo, pensar que los últimos reyes fueron peores que los primeros. Al leer atentamente, nos damos cuenta que el autor no juzga con la misma severidad a los próceres del reino y a sus sucesores. ¿Acaso Jeroboam II, que restableció un Israel próspero e independiente, y le aseguró cuarenta años de paz, era inferior a Salomón? ¿Acaso era menos creyente? Sin embargo, el primer libro de los Reyes se complace en describir el lujo y la grandeza de Salomón, cosas muy materiales en definitiva, mientras que el segundo no dedica más que un párrafo a Jeroboam II, como si el hecho de tener otro templo que el de Jerusalén condenara a priori toda su obra.
Se debe ver en esto la pedagogía de Dios que, al comienzo, entusiasma a su pueblo con la posibilidad de conquistar independencia y prosperidad, y porque estos hombres están en el momento histórico en que deben realizar esta conquista, Dios no les muestra todos los aspectos negativos de lo que están haciendo; no insiste en los defectos de Salomón o en la vanidad de su lujo. Pero, más tarde, Dios invita a su pueblo a que mire con espíritu crítico y, mientras el gran ensueño del reino de Salomón se va desvaneciendo, les enseña a buscar otra conquista más duradera e importante, que es la del Reino de Justicia.
Dios es el gran educador, y su pedagogía se manifiesta en el decurso de la historia como en el de las etapas sucesivas de nuestra propia vida.
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