The Book of the Kings of Judah and Israel was separated into the two books of I Kings and II Kings in the Old Testament. The book is described at 2 Chronicles 16:11. The passage reads: "And, behold, the acts of Asa, first and last, lo, they are written in the book of the kings of Judah and Israel." It is also referenced at 2 Chronicles 24:27; "The account of his sons, the many prophecies about him, and the record of the restoration of the temple of God are written in the annotations on the book of the kings. And Amaziah his son succeeded him as king."
The Old Testament is the first part of Christian Bibles, based primarily upon the Hebrew Bible, a collection of ancient religious writings by the Israelites believed by most Christians and religious Jews to be the sacred Word of God. The second part of the Christian Bible is the New Testament.
It is referenced again at 2 Chronicles 27:7, which reads: "Now the rest of the acts of Jotham, and all his wars, and his ways, lo, they are written in the book of the kings of Israel and Judah."
Another reference is found at 2 Chronicles 32:32, which reads: "Now the rest of the acts of Hezekiah, and his goodness, behold, they are written in the vision of Isaiah the prophet, the son of Amoz, and in the book of the kings of Judah and Israel."
This name is sometimes written The Book of the Kings of Israel and Judah.
The Book of the Kings, which is parallel to the Book of the Chronicles of the Kings, is referenced 45 times in the King James Bible, and the 46th reference to the Book appears at Ezra 4:15.
The two Books of Kings, originally a single book, are the eleventh and twelfth books of the Hebrew Bible or Old Testament. They conclude the Deuteronomistic history, a history of Israel also comprising the books of Joshua and Judges and the two Books of Samuel, which biblical commentators believe was written to provide a theological explanation for the destruction of the Kingdom of Judah by Babylon in c. 586 BCE and a foundation for a return from exile. The two books of Kings present a history of ancient Israel and Judah from the death of King David to the release of Jehoiachin from imprisonment in Babylon, a period of some 400 years. Scholars tend to treat the books as made up of a first edition from the late 7th century BCE and a second and final edition from the mid 6th century BCE.
Hezekiah was, according to the Hebrew Bible, the son of Ahaz and the 13th king of Judah. Edwin Thiele concluded that his reign was between c. 715 and 686 BC. He is considered a very righteous king by the author of the Books of Kings. He is also one of the most prominent kings of Judah mentioned in the Bible and is one of the kings mentioned in the genealogy of Jesus in the Gospel of Matthew.
Jeroboam I was the first king of the northern Kingdom of Israel after the revolt of the ten northern Israelite tribes against Rehoboam that put an end to the United Monarchy.
According to the Hebrew Bible, the Kingdom of Israel was one of two successor states to the former United Kingdom of Israel and Judah. Historians often refer to the Kingdom of Israel as the "Northern Kingdom" or as the "Kingdom of Samaria" to differentiate it from the Southern Kingdom of Judah. For their parallel history see History of ancient Israel and Judah.
Jehoram of Judah or Joram, was a king of Judah, and the son of Jehoshaphat. Jehoram took the throne at the age of 32 and reigned for 8 years.
Ahaziah was king of the northern Kingdom of Israel and the son of Ahab and Jezebel. Like his father, he reigned from Samaria. William F. Albright has dated his reign to 850-849 BC, while E. R. Thiele offers the dates 853-852 BC.
Uzziah, also known as Azariah, was a king of the ancient Kingdom of Judah, and one of Amaziah's sons. Uzziah was 16 when he became king of Judah and reigned for 52 years. The first 24 years of his reign were as co-regent with his father, Amaziah.
Amaziah of Judah, (pronounced, Hebrew: אֲמַצְיָהוּ, ʼĂmaṣyāhû, meaning "the strength of the Lord," "strengthened by Yahweh," or "Yahweh is mighty"; was a king of Judah, the son and successor of Joash. His mother was Jehoaddan and his son was Uzziah. He took the throne at the age of 25, after the assassination of his father, and reigned for 29 years, 24 years of which were with the co-regency of his son. The second Book of Kings and the second Book of Chronicles in the Hebrew Bible consider him a righteous king, but with some hesitation. He is praised for killing the assassins of his father only and sparing their children, as dictated by the law of Moses.
The Book of Jasher or the Book of the Upright or the Book of the Just Man is an unknown book mentioned in the Hebrew Bible. The translation "Book of the Just Man" is the traditional Greek and Latin translation, while the transliterated form "Jasher" is found in the King James Bible, 1611.
The Prayer of Manasseh is a short work of 15 verses recording a penitential prayer attributed to king Manasseh of Judah. The majority of scholars believe that the Prayer of Manasseh was written, in Greek, in the first or second century BC. Another work by the same title, written in Hebrew and containing distinctly different content, was found among the Dead Sea Scrolls.
The non-canonical books referenced in the Bible includes pseudepigrapha, writings from Hellenistic and other non-Biblical cultures, and lost works of known or unknown status. By the "Bible" is meant those books recognised by most Christians and Jews as being part of Old Testament as well as those recognised by Christians alone as being part of the Biblical apocrypha or of the Deuterocanon.
The Book of Nathan the Prophet and the History of Nathan the Prophet are among the lost books of the Tanakh, attributed to the Biblical prophet Nathan. They may be the same text, but they are sometimes distinguished from one another. No such text is found anywhere in the Tanakh, so it is presumed to have been lost or removed from earlier texts.
The Book of the Kings of Israel is a non-canonical work described in 1Chronicles 9:1–2. The passage reads:
The Story of the Book of Kings is one of the Lost books of the Old Testament. The book is described in 2Chronicles 24:27. The passage reads: "Now concerning his sons, and the greatness of the burdens laid upon him, and the repairing of the house of God, behold, they are written in the story of the book of the kings. And Amaziah his son reigned in his stead."
The Acts of the Kings of Israel is a non-canonical work described in 2Chronicles 33:18. The passage reads: "Now the rest of the acts of Manasseh, and his prayer unto his God, and the words of the seers that spake to him in the name of the LORD God of Israel, behold, they are written in the book of the kings of Israel."
The Book of Jehu is a lost text that may have been written by the Biblical prophet Jehu ben Hanani, who was one of King Baasha's contemporaries. The book is described in 2 Chronicles 20:34: "Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the book of Jehu the son of Hanani, which is mentioned in the book of the Kings of Israel."
The Assyrian captivity is the period in the history of Ancient Israel and Judah during which several thousand Israelites of ancient Samaria were resettled as captives by Assyria. This is one of the many instances of forcible relocations implemented by the Neo-Assyrian Empire. The Northern Kingdom of Israel was conquered by the Neo-Assyrian monarchs, Tiglath-Pileser III (Pul) and Shalmaneser V. The later Assyrian rulers Sargon II and his son and successor, Sennacherib, were responsible for finishing the twenty-year demise of Israel's northern ten-tribe kingdom, although they did not overtake the Southern Kingdom. Jerusalem was besieged, but not taken. The tribes forcibly resettled by Assyria later became known as the Ten Lost Tribes.
The great Battle of Mount Zemaraim was reported in the Bible to have been fought in Mount Zemaraim, when the army of the Kingdom of Israel led by the king Jeroboam I encountered the army of the Kingdom of Judah led by the king Abijah I. About 500,000 Israelites were said to have lain dead after this single engagement, though most modern commentators consider the numbers to be either wildly exaggerated or symbolic, and some have even questioned its fundamental historicity. The modern calendar date is, of course, not given in the Bible, although in the chronology proposed by Edwin Thiele, it can be referred to around 913 BC.
