and the grandeur of the kingdoms under all the heavens . . . to the people who are the holy ones of the Supreme One,” Jehovah God. (Dan. chaps. 7, 8) Thus, it became evident that the promised “seed” would involve a governmental body with not only a kingly head, the “son of man,” but also associate rulers, the “holy ones of the Supreme One.”

EXPRESSIONS OF GOD’S KINGLY POWER

TOWARD BABYLON AND MEDO-PERSIA

God’s inexorable decree against mighty Babylon was carried out suddenly and unexpectedly; her days were numbered and brought to a finish. (Dan. 5:17-30) During the Medo-Persian rule that followed, Jehovah made further revelation concerning the Messianic Kingdom, pointing to the time of Messiah’s appearance, foretelling his being “cut off,” as well as a second destruction of the city of Jerusalem and its holy place. (Dan. 9:1, 24-27; see SEVENTY WEEKS.) And, as he had done during the Babylonian rule, Jehovah God again demonstrated his ability to protect those recognizing his sovereignty in the face of official anger and the threat of death, exhibiting his power over both earthly elements and wild beasts. (Dan. 3:13-29; 6:12-27) He caused Babylon’s gates to swing wide open on schedule, allowing his covenant people to have the freedom to return to their own land and rebuild Jerusalem and God’s house there. (2 Chron. 36:20-23) Because of his act of liberating his people the announcement could be made to Zion, “Your God has become king!” (Isa. 52:7-11) Thereafter, conspiracies against his people were thwarted, misrepresentation by subordinate officials and adverse governmental decrees were overcome, as Jehovah moved various Persian kings to cooperate with the carrying out of his own sovereign will.—Ezra chaps. 4-7; Neh. chaps. 2, 4, 6; Esther chaps. 3-9.

Thus, for thousands of years the changeless, irresistible purpose of Jehovah God moved forward. Regardless of the turn of events on earth, he proved to be ever in command of the situation, always ahead of opposing man and devil. Nothing was allowed to interfere with the perfect outworking of his purpose, his will. The nation of Israel and its history, while serving to form prophetic types and forecasts of the future dealings of God with men, also illustrated that without wholehearted recognition and submission to divine headship there can be no lasting harmony, peace and happiness. The Israelites enjoyed the benefits of having in common such things as race, ancestry, language and country. They also faced common foes. But only as long as they loyally and faithfully worshiped and served Jehovah God did they have unity, strength, justice, and genuine enjoyment of life. When the bonds of relationship with Jehovah God weakened, the nation deteriorated rapidly.

THE KINGDOM OF GOD ‘DRAWS NEAR’

Since the Messiah must be a descendant of Abraham, Isaac and Jacob, a member of the tribe of Judah, and a “son of David,” he must have a human birth; he must be, as Daniel’s prophecy declared, “a son of man.” When the “full limit of the time arrived,” Jehovah God sent forth his Son, who was born of a woman and who fulfilled all the legal requirements for the inheritance of “the throne of David his father.” (Gal. 4:4; Luke 1:26-33; see GENEALOGY OF JESUS CHRIST.) Six months before his birth, John, who became the “Baptist” and who was to be Jesus’ forerunner, had been born. (Luke 1:13-17, 36) The expressions of the parents of these sons showed they were living in eager anticipation of divine acts of rulership. (Luke 1:41-55, 68-79) At Jesus’ birth, the words of the angelic deputation sent to announce the meaning of the event also pointed to glorious acts by God. (Luke 2:9-14) So, too, the words of Simeon and Anna at the temple expressed hope in saving acts and liberation. (Luke 2:25-38) Both Biblical and secular evidence reveal that a general feeling of expectation prevailed among the Jews that the coming of the Messiah was drawing near. With many, however, interest was primarily in gaining freedom from the heavy yoke of Roman domination.—See MESSIAH.

John’s commission was to ‘turn back the hearts’ of persons to Jehovah, to his covenants, to the “privilege of fearlessly rendering sacred service to him with loyalty and righteousness,” thereby getting ready for Jehovah “a prepared people.” (Luke 1:16, 17, 72-75) He told the people in no uncertain terms that they were facing a time of judgment by God, that “the kingdom of the heavens has drawn near,” making urgent their turning away repentantly from their course of disobedience to God’s will and law. This again emphasized Jehovah’s standard of having only willing subjects, persons who both recognize and appreciate the rightness of his ways and laws.—Matt. 3:1, 2, 7-12.

The Messiah came when Jesus presented himself to John for baptism and was then anointed by God’s holy spirit. (Matt. 3:13-17) He thereby became the King-Designate, the One recognized by Jehovah’s Court as having the “legal right” to the Davidic throne, a right that had not been exercised during the past six centuries. (See JESUS CHRIST [His baptism].) But Jehovah additionally brought this approved Son into a covenant for a heavenly kingdom, in which Jesus would be both King and Priest, as was Melchizedek of ancient Salem. (Ps. 110:1-4; Luke 22:29; Heb. 5:4-6; 7:1-3; 8:1; see COVENANT.) As the promised ‘seed of Abraham’ this heavenly King-Priest would be God’s Chief Agent for blessing persons of all nations.—Gen. 22:15-18; Gal. 3:14; Acts 3:15.

Early in his Son’s earthly life, Jehovah had manifested his kingly power on Jesus’ behalf. God diverted the Oriental astrologers who were going to inform tyrannical King Herod of the young child’s whereabouts, and he caused Jesus’ parents to slip away into Egypt before Herod’s agents carried out the massacre of infants in Bethlehem. (Matt. 2:1-16) Since the original prophecy in Eden had foretold enmity between the promised “seed” and the ‘seed of the serpent,’ this attempt on Jesus’ life could only mean that God’s adversary, Satan the Devil, was trying, however futilely, to frustrate Jehovah’s purpose.—Gen. 3:15.

Now after some forty days in the Judean wilderness, the baptized Jesus was confronted by this principal opponent of Jehovah’s sovereignty. By some means, the spirit adversary conveyed to Jesus certain subtle suggestions designed to draw him into acts violating Jehovah’s expressed will and word. Satan even offered to give to the anointed Jesus dominion over all earthly kingdoms without a struggle and without any need for suffering on Jesus’ part—in exchange for one act of worship toward himself. When Jesus refused, acknowledging Jehovah as the one true Sovereign from whom authority rightly proceeds and to whom worship goes, God’s adversary began drawing up other plans of war strategy against Jehovah’s Representative, resorting to the use of human agents in various ways, as he had done long before in the case of Job.—Job 1:8-18; Matt. 4:1-11; Luke 4:1-13; compare Revelation 13:1, 2.

How the Kingdom was ‘in their midst’

Trusting in Jehovah’s power to protect him and grant him success, Jesus entered his public ministry, announcing to Jehovah’s covenant people that “the appointed time has been fulfilled,” resulting in the approach of the kingdom of God. (Mark 1:14) In determining in what sense the Kingdom was “near,” his words to certain Pharisees may be noted, namely, that “the kingdom of God is in your midst.” (Luke 17:21) Commenting on this text, The Interpreter’s Dictionary of the Bible observes: “Although frequently cited as an example of Jesus’ ‘mysticism’ or ‘inwardness,’ this interpretation rests chiefly upon the old translation, ‘within you,’ [AV,Dy] understood in the unfortunate modern sense of ‘you’ as singular; the ‘you’ (υμών) is plural (Jesus is addressing the Pharisees—vs. 20), . . . The theory that the kingdom of God is an inner state of mind, or of personal salvation, runs counter to the context of this verse, and also to the whole NT presentation of the idea.” (Vol. 2, pp. 882, 883) Since “kingdom [ba·si·leiʹa]” can refer to the “royal dignity,” it is evident that Jesus meant that he, God’s royal representative, the one anointed by God for the kingship, was in their midst. Not only was he present in this capacity, but he also had authority to perform works manifesting God’s kingly power and to prepare candidates for positions within his coming Kingdom rule. Hence the ‘nearness’ of the Kingdom; it was a time of tremendous opportunity.

Governmental arrangement with power and authority

His disciples understood the Kingdom to be an actual government of God, though they did not comprehend the reach of its domain. Nathanael said to Jesus: “Rabbi, you are the Son of God, you are King of Israel.” (John 1:49) They knew the things foretold about the “holy ones” in the prophecy of Daniel. (Dan. 7:18, 27) Jesus directly promised his apostolic followers that they would occupy “thrones.” (Matt. 19:28) James and John sought certain privileged positions in the Messianic government and Jesus acknowledged that there would be such privileged positions, but stated that the assigning of these rested with his Father, the Sovereign Ruler. (Matt. 20:20-23; Mark 10:35-40) So, whereas his disciples mistakenly limited Messiah’s kingly rule to earth and specifically to fleshly Israel, even doing so on the day of the resurrected Jesus’ ascension (Acts 1:6), they correctly understood that it referred to a governmental arrangement.—Compare Matthew 21:5; Mark 11:7-10.

Jehovah’s kingly power toward his earthly creation was visibly demonstrated in many ways by his royal Representative. By God’s spirit or active force, his Son exercised control over wind and sea, vegetation, fish, and even over the organic elements in food, causing the food to be multiplied. These powerful works caused his disciples to develop deep respect for the authority deposited in him. (Matt. 14:23-33; Mark 4:36-41; 11:12-14, 20-23; Luke 5:4-11; John 6:5-15) Even more profoundly impressive was his exercise of God’s power over human bodies, healing afflictions ranging from blindness to leprosy, restoring the dead to life. (Matt. 9:35; 20:30-34; Luke 5:12, 13; 7:11-17; John 11:39-47) Healed lepers he sent to report to the divinely authorized, but generally unbelieving, priesthood, as “a witness to them.” (Luke 5:14; 17:14) Finally, he showed God’s power over superhuman spirits. The demons recognized the authority invested in Jesus and, rather than risk a decisive test of the power backing him up, acceded to his orders to release persons possessed by them. (Matt. 8:28-32; 9:32, 33; compare James 2:19.) Since this powerful expulsion of demons was by God’s spirit, this meant that the kingdom of God had really “overtaken” his listeners.—Matt. 12:25-29; compare Luke 9:42, 43.

All of this was solid proof that Jesus had kingly authority and that this authority came from no earthly, human, political source. (Compare John 18:36; Isaiah 9:6, 7.) Messengers from the imprisoned John the Baptist, as witnesses of these powerful works, were instructed by Jesus to go back to John and tell him what they had seen and heard as confirmation that Jesus was indeed the “Coming One.” (Matt. 11:2-6; Luke 7:18-23; compare John 5:36.) Jesus’ disciples were seeing and hearing the evidence of Kingdom authority that the prophets had longed to witness. (Matt. 13:16, 17) Moreover, Jesus was able to delegate authority to his disciples to exercise similar powers as his appointed deputies, thereby giving force and weight to their proclamation that “the kingdom of the heavens has drawn near.”—Matt. 10:1, 7, 8; Luke 4:36; 10:8-12, 17.

ENTRANCE INTO THE KINGDOM

Jesus emphasized the special period of opportunity that had thus arrived. Of his forerunner John the Baptist, Jesus said: “Among those born of women there has not been raised up a greater than John the Baptist; but a person that is a lesser one in the kingdom of the heavens is greater than he is. But from the days of John the Baptist until now the kingdom of the heavens is the goal toward which men press [bi·aʹze·tai], and those pressing forward [bi·a·staiʹ] are seizing it. [Compare An American Translation; also the Zürcher Bibel (German).] For all, the Prophets and the Law, prophesied until John.” (Matt. 11:10-13) Thus, the days of John’s ministry, soon to end with his execution, marked the close of one period, the start of another. Of the Greek verb bi·aʹzo used in this text, W. E. Vine says “the verb suggests forceful endeavour.” (Expository Dictionary of New Testament Words, Vol. III, p. 208) Regarding Matthew 11:12, German scholar Heinrich Meyer states: “In this way is described that eager, irresistible striving and struggling after the approaching Messianic kingdom . . . So eager and energetic (no longer calm and expectant) is the interest in regard to the kingdom. The βιασταί are, accordingly, believers [not enemy attackers] struggling hard for its possession.”—Meyer’s Commentary, Matthew, p. 225.

Membership in the kingdom of God, therefore, would not be easy to gain, not like approaching an open city with little or nothing to make entrance difficult. Rather, the Sovereign, Jehovah God, had placed barriers to shut out any not worthy. (Compare John 6:44; 1 Corinthians 6:9-11; Galatians 5:19-21; Ephesians 5:5.) Those who would enter must traverse a narrow road, find the narrow gate, keep on asking, keep on seeking, keep on knocking and the way would be opened. (Matt. 7:7, 8, 13, 14; compare 2 Peter 1:10, 11.) They might figuratively have to lose an eye or a hand to gain entrance. (Mark 9:43-47) The Kingdom would be no plutocracy in which one could buy the King’s favor; it would be a difficult thing for a rich man (Gr., plouʹsi·os) to enter. (Luke 18:24, 25) It would be no worldly aristocracy; prominent position among men would not count. (Matt. 23:1, 2, 6-12, 33; Luke 16:14-16) Those apparently “first,” having an impressive religious background and record, would be “last,” and the ‘last would be first’ to receive the favored privileges connected with that kingdom. (Matt. 19:30–20:16) The prominent but hypocritical Pharisees, confident of their advantageous position, would see reformed harlots and tax collectors enter the Kingdom before them. (Matt. 21:31, 32; 23:13) Though calling Jesus “Lord, Lord,” all hypocritical persons disrespecting the word and will of God as revealed through Jesus would be turned away with the words: “I never knew you! Get away from me, you workers of lawlessness.”—Matt. 7:15-23.

Those gaining entrance would be those putting material interests secondary and seeking first the Kingdom and God’s righteousness. (Matt. 6:31-34) Like God’s anointed King Christ Jesus, they would love righteousness and hate wickedness. (Heb. 1:8, 9) Spiritually-minded, merciful, pure-hearted, peaceable persons, though the objects of reproach and persecution by men, would become prospective members of the Kingdom. (Matt. 5:3-10; Luke 6:23) The “yoke” Jesus invited such ones to take upon themselves meant submission to his kingly authority. It was a kindly yoke, however, with a light load for those who were “mild-tempered and lowly in heart” as was the King. (Matt. 11:28-30; compare 1 Kings 12:12-14; Jeremiah 27:1-7.) This should have had a heartwarming effect on his listeners, assuring them that his rule would have none of the undesirable qualities of many earlier rulers, both Israelite and non-Israelite. It gave them reason to believe that his rule would bring no burdensome taxation, forced servitude or any forms of exploitation. (Compare 1 Samuel 8:10-18; Deuteronomy 17:15-17, 20; Ephesians 5:5.) As Jesus’ later words showed, not only would the Head of the coming Kingdom government prove his unselfishness to the point of giving his life for his people, but all those associated with him in that government would also be persons who sought to serve rather than be served.—Matt. 20:25-28; see JESUS CHRIST (His works and personal qualities).

Willing submission vital

Jesus himself had the deepest respect for the Sovereign will and authority of his Father. (John 5:30; 6:38; Matt. 26:39) As long as the Law covenant was in effect, his Jewish followers were to practice and advocate obedience to it; any taking an opposite course would be rejected as regards his kingdom. This respect and obedience, however, must be from the heart, not merely carrying out a formal or one-sided observance of the Law with emphasis on specific acts required, but observing the basic principles inherent therein involving justice, mercy and faithfulness. (Matt. 5:17-20; 23:23, 24) To the scribe who acknowledged Jehovah’s unique position and that “loving him with one’s whole heart and with one’s whole understanding and with one’s whole strength and this loving one’s neighbor as oneself is worth far more than all the whole burnt offerings and sacrifices,” Jesus said, “You are not far from the kingdom of God.” (Mark 12:28-34) Thus, in all respects Jesus made clear that Jehovah God seeks only willing subjects, those who prefer his righteous ways and desire fervently to live under his Sovereign authority.

Covenant relationship

On his last night with his disciples, Jesus spoke to them of a “new covenant” to become operative toward his followers as a result of his ransom sacrifice (Luke 22:19, 20; compare 12:32), he himself serving as the Mediator of that covenant between Jehovah the Sovereign and Jesus’ followers. (1 Tim. 2:5; Heb. 12:24) Additionally, Jesus made a personal covenant with his followers “for a kingdom,” that they might join him in his royal privileges.—Luke 22:28-30; see COVENANT.

Conquest of the world

Although Jesus’ subsequent arrest, trials and execution made his kingly position appear weak, in reality it marked a powerful fulfillment of God’s prophecies and was allowed by God for that reason. (John 19:10, 11; Luke 24:19-27, 44) By his loyalty and integrity until death Jesus proved that “the ruler of the world,” God’s adversary, Satan, had “no hold” on him and that Jesus had indeed “conquered the world.” (John 14:29-31; 16:33) Additionally, even while his Son was impaled on the stake, Jehovah gave evidence of his superior power, the light of the sun being blacked out for a time, then a strong earthquake and the ripping in two of the large curtain in the temple. (Matt. 27:51-54; Luke 23:44, 45) On the third day thereafter, he gave far greater evidence of his Sovereignty as he resurrected his Son to spirit life, despite the puny efforts of men to prevent this, the guards before Jesus’ sealed tomb being ‘scared to death’ by God’s angelic agent used in connection with the event.—Matt. 28:1-7.

Kingdom rule from Pentecost onward

With Jesus’ ascension to heaven, forty days after his resurrection, his disciples began to comprehend the heavenly nature of his kingdom. Ten days later, on Pentecost of the year 33 C.E., they had evidence that he had been “exalted to the right hand of God,” as he poured out holy spirit upon them, empowering them to serve as his witnesses and ambassadors of his kingdom. (Luke 24:46-52; Acts 1:8, 9; 2:1-4, 29-33; 2 Cor. 5:20) The “new covenant” thus became operative toward them and they became the nucleus of a new “holy nation,” spiritual Israel. (1 Pet. 2:9, 10; Gal. 6:16; Heb. 12:22-24) Since Christ was now sitting at his Father’s right hand and was the Head over this congregation, it is evident that his kingly rule was in force toward them from Pentecost 33 C.E. onward. (Eph. 5:23; Heb. 1:3; Phil. 2:9-11) Thus, the apostle could later write: “[God] delivered us from the authority of the darkness and transplanted us into the kingdom of the Son of his love.”—Col. 1:13; compare Luke 22:53.

Yet, as regards those not willingly subjecting themselves, Christ Jesus was not then to take action but, rather, to sit “at the right hand of God, from then on awaiting until his enemies should be placed as a stool for his feet.” (Heb. 10:12, 13; Acts 2:34-36; compare Hebrews 2:8.) Jesus had foretold that there would be an interval of time between his ascension to heaven and the time of his rendering judgment toward both approved subjects and opposers, likening himself to a man “of noble birth” who “traveled to a distant land to secure kingly power for himself and to return.” Rewarding his faithful servants, he would then put to death those who were enemies of his Kingdom rule.—Luke 19:11-27.

THE KINGDOM TAKES UP FULL POWER

The apostle John, writing toward the close of the first century C.E., by means of divine revelation also foresaw the future time when Jehovah God, by means of his Son, would make a specific expression of his rulership, so that, as in the time of David’s bringing up the Ark to Jerusalem, it could be said Jehovah ‘has taken his great power and begun ruling as king.’ This would be because his Deputy King, his son, would now enter into a special, more extensive, phase of rulership and the “kingdom of the world [would] become the kingdom of our Lord and of his Christ, and he will rule as king forever and ever.” The arrival of this time would mean Jesus Christ’s now taking all necessary measures to clean out opposition to God’s sovereignty both in heaven and on earth.—Rev. 11:15.

The initial action takes place in the heavenly realm; Satan and his demons are defeated and cast down to the earthly realm. This results in the proclamation: “Now have come to pass the salvation and the power and the kingdom of our God and the authority of his Christ.” (Rev. 12:1-10) During the short period of time remaining to him, this principal adversary, Satan, continues to fulfill the prophecy at Genesis 3:15 by warring against the “remaining ones” of the “seed” of the woman, the “holy ones” due to govern with Christ. (Rev. 12:13-17; compare 13:4-7; Daniel 7:21-27.) Jehovah’s “righteous decrees” are made manifest, nevertheless, and his expressions of judgment come as plagues upon those opposing him, resulting in the destruction of mystic Babylon the Great, the prime persecutor on earth of God’s servants. (Rev. 15:4; 16:1–19:6) Thereafter the kingdom of God with Christ Jesus as anointed Ruler sends its heavenly armies against the rulers of all earthly kingdoms and their armies in an Armageddon fight, bringing them to an end. (Rev. 16:14-16; 19:11-21) This is the answer to the petition to God: “Let your kingdom come. Let your will take place, as in heaven, also upon earth.” (Matt. 6:10) Satan is then abyssed and a thousand-year period begins in which Christ Jesus and his associates rule as kings and priests over earth’s inhabitants.—Rev. 20:1, 6.

The apostle Paul also describes the rule of Christ during his second presence. After Christ resurrects his followers from death he proceeds to bring “to nothing all government and all authority and power” (logically referring to all government, authority and power in opposition to God’s sovereign will). He then “hands over the kingdom to his God and Father,” subjecting himself to the “One who subjected all things to him, that God may be all things to everyone.”—l Cor. 15:21-28.

Since Christ’s kingdom is specifically and repeatedly shown to be an everlasting kingdom, having no end, it is apparent that his ‘handing over the kingdom to God’ is in a particular sense. (Isa. 9:7; Dan. 7:14; Luke 1:33; 2 Pet. 1:11; Rev. 11:15) During the thousand-year reign Christ’s rule toward earth has involved priestly action toward obedient mankind. (Rev. 5:9, 10; 20:6; 21:1-3) By this means the dominion of Kings Sin and Death over obedient mankind, subjected to their “law,” ends; undeserved kindness and righteousness are the ruling factors. (Rom. 5:14, 17, 21) Since sin and death are to be completely removed from earth’s inhabitants, this also brings to an end the need for Jesus’ serving as a “helper with the Father” in the sense of providing propitiation for the sins of imperfect humans. (1 John 2:1, 2) That brings mankind back to the original status enjoyed when the perfect man Adam was in Eden. Adam while perfect needed no one to stand between him and God as a propitiatory covering. So, too, at the termination of Jesus’ thousand-year rule (1 Cor. 15:24), earth’s inhabitants will be both in position and under responsibility to answer for their course of action before Jehovah God as the Supreme Judge, without recurrence to anyone as legal intermediary or helper. Jehovah, the Sovereign Power, thus becomes “all things to everyone.” This means, then, that Christ Jesus has completed a particular phase of his rule, that his special “administration” to “gather all things together again in the Christ, the things in the heavens and the things on the earth,” has now accomplished its purpose.—1 Cor. 15:28; Eph. 1:9, 10.

It therefore appears that he ‘turns the kingdom over to his Father’ particularly in the sense of being able to present to his Father a sin-free earth, all its inhabitants once again completely submissive to his Father’s sovereign will. (Compare the ‘casting of crowns’ before God’s throne by heavenly creatures to represent full submission, at Revelation 4:9-11.) Earth, once a focus of rebellion, is restored to a full, clean and undisputed position in the realm or domain of the Universal Sovereign.

Following this, however, a final test is made of the integrity and devotion of all such earthly subjects. God’s adversary is loosed from his restraint in the abyss. Those yielding to his seduction do so on the same issue raised in Eden: the rightfulness of God’s sovereignty. This is seen by their attacking the “camp of the holy ones and the beloved city.” Since that issue has been judicially settled and declared closed by the Court of heaven, no prolonged rebellion is permitted in this case. Those failing to stand loyally on God’s side will not be able to appeal to Christ Jesus as a ‘propitiatory helper, but Jehovah God will be “all things” to them, with no appeal or mediation possible. All rebels, spirit and human, receive the divine sentence of destruction in the “second death.”—Rev. 20:7-15.

The kingdom of God by his Son, Christ Jesus, thereafter continues its rule as the royal instrument for expressing the Sovereign will to all future times and in whatever assignments God’s boundless wisdom and love determine. Its domain embraces heaven and earth, angels and humans being subject to it, while it continues subject to Jehovah, the King of eternity.—1 Cor. 15:27, 28; Phil. 2:9, 10; Heb. 1:5-9; Rev. 5:10; 21:1-4.

KINGS, BOOKS OF THE

Books of the Holy Scriptures relating the history of Israel from the last days of King David until the release of King Jehoiachin from prison in Babylon.

Originally the two books of Kings comprised one roll called “Kings” (Heb., M^ela·khimʹ), and in the Hebrew Bible today they are still counted as one book, the fourth in the section known as the “Former Prophets.” In the Septuagint the Books of the Kings were called Third and Fourth Kingdoms, the Books of Samuel having been designated First and Second Kingdoms. In the Latin Vulgate these books were together known as the four books of ‘Kings’ because Jerome preferred the name Regum (“Kings”), in harmony with the Hebrew title, to the literal translation of the Septuagint title Regnorum (“Kingdoms”). Division into two books in the Septuagint became expedient because the Greek translation with vowels required almost twice as much space as did Hebrew in which no vowels were used until the Common Era. The division between Second Samuel and First Kings has not always been at the same place in the Greek versions. Lucian, for one, in his recension of the Septuagint, made the division so that First Kings commenced with what is 1 Kings 2:12 in our present-day Bibles.

WRITING OF THE BOOKS

Although the name of the writer of the Books of the Kings is not given in the two accounts, Scriptural inferences and Jewish tradition point to Jeremiah. Many Hebrew words and expressions found in these two books appear elsewhere in the Bible only in Jeremiah’s prophecy. The Books of the Kings and the book of Jeremiah complement each other, events, as a rule, being briefly covered in one if fully described in the other. Absence of any mention of Jeremiah in the Books of the Kings, although he was a very prominent prophet, could be expected if Jeremiah was the writer because his activities were detailed in the book bearing his name. The Books of the Kings tell of conditions in Jerusalem after the captivity had begun, indicating that the writer had not been taken to Babylon, even as Jeremiah was not.—Jer. 40:5, 6.

Some scholars see in the Books of the Kings what they consider to be evidence of the work of more than one writer or compiler. However, except for variation because of the sources used, it must be observed that the language, style, vocabulary and grammar are uniform throughout.

First Kings covers a period of about 129 years, commencing with the final days of King David, about 1040 B.C.E., and running through to the death of Judean King Jehoshaphat in 911 B.C.E. (1 Ki. 22:50) Second Kings begins with Ahaziah’s reign (or about 920/919 B.C.E.) and carries through to at least the thirty-seventh year of Jehoiachin’s exile, 580 B.C.E., a period of about 340 years. (2 Ki. 1:1, 2; 25:27-30) Hence the combined accounts of the Books of the Kings cover about four and a half centuries of Hebrew history. As the events recorded therein include those up to 580 B.C.E., these books could not have been completed before this date, and because there is no mention of the termination of the Babylonian exile, they, as one roll, undoubtedly were finished before that time.

The place of writing for both books appears to have been, for the most part, Jerusalem and Judah, because most of the source material would be available there. However, Second Kings was logically completed in Egypt, where Jeremiah was taken after the assassination of Gedaliah at Mizpah.—Jer. 41:1-3; 43:5-8.

The Books of the Kings have always had a place in the Jewish canon and are accepted as canonical by all authorities. There is good reason for this, because these books carry forward the development of the foremost Bible theme, the Kingdom of the promised Seed. Moreover, three leading prophets, Elijah, Elisha and Isaiah, are given prominence and their prophecies are shown to have had unerring fulfillments. Events recorded in the Books of the Kings are referred to and elucidated elsewhere in the Scriptures. Jesus refers to what is written in these books three times—regarding Solomon (Matt. 6:29), the queen of the south (Matt. 12:42; compare 1 Kings 10:1-9), the widow of Zarephath and Naaman. (Luke 4:25-27; compare 1 Kings 17:8-10; 2 Kings 5:8-14.) Paul