Encyclopaedia Britannica, 11th Edition, "Kelly, Edward" to "Kite" by Various

might, wealth and wisdom (iv. 20 seq., 25, 29-34; x. 23-25, 27) and stories of a distinctly late and popular character (iii. 16-28, x. i-10, 13). The present lack of unity can in some cases be remedied by the Septuagint, which offers many deviations from the Hebrew text; this feature together with the present form of the parallel texts in Chronicles will exemplify the persistence of fluctuation to a late period (4th-2nd cent. B.C.). Thus iii. 2 seq. cannot be by the same hand as v. 4, and v. 2 is probably a later Deut. gloss upon v. 3 (earlier Deut.), which represents the compiler's view and (on the analogy of the framework) comes closely after ii. 12.[3] Ch. iii. 1 can scarcely be severed from ix. 16, and in the Septuagint they appear in iv. in the order: iv. 1-19 (the officers), 27 seq. (their duties), 22-24 (the daily provision), 29-34 (Solomon's reputation), iii. 1; ix. 16-17a (alliance with Egypt); iv. 20 seq. 25 are of a generalizing character and recur in the Septuagint with much supplementary matter in ii. Ch. iv. 26 is naturally related to x. 26 (cf. 2 Chron. i. 14) and takes its place in Lucian's recension (cf. 2 Chron. ix. 25). There is considerable variation again in ix. 10-x. 29, and the order ix. 10-14, 26-28, x. 1-22 (so partly Septuagint) has the advantage of recording continuously Solomon's dealings with Hiram. The intervening verses belong to a class of floating notices (in a very unnatural order) which seem to have got stranded almost by chance at different points in the two recensions; contrast also 2 Chron. viii. Solomon's preliminary arrangements with Hiram in ch. v. have been elaborated to emphasize the importance of the Temple (vv. 3-5, cf. 2 Sam. vii.); further difficulty is caused by the relation between 13 seq. and 15 seq. (see 2 Chron. ii. 17 seq.) and between both of these and ix. 20 seq. xi. 28. The account of the royal buildings now sandwiched in between the related fragments of a is descriptive rather than narrative, and the accurate details might have been obtained by actual observation of the Temple at a date long subsequent to Solomon. It is not all due to a single hand. Ch. vi. 11-14 (with several late phrases) break the connexion and are omitted by the Septuagint; vv. 15-22, now untranslatable, appear in a simple and intelligible form in the Septuagint. The account of the dedication contains many signs of a late date; viii. 14-53, 54-61 are due to a Deuteronomic writer, and that they are an expansion of the older narrative (vv. 1-13) is suggested by the fact that the ancient fragment, vv. 12, 13 (imperfect in the Hebrew) appears in the Septuagint after v. 53 in completer form and with a reference to the book of Jashar as source ([Greek: biblion tês ôdês] [Hebrew: sefer (hashir) hayashar]). The redactional insertion displaced it in one recension and led to its mutilation in the other. With viii. 27-30, cf. generally Isa. xl.-lvi.; vv. 44-51 presuppose the exile, vv. 54-61 are wanting in Chron., and even the older parts of this chapter have also been retouched in conformity with later (even post-exilic) ritual and law. The Levites who appear at v. 4 in contrast to the priests, in a way unknown to the pre-exilic history, are not named in the Septuagint, which also omits the post-exilic term "congregation" (_'edah_) in v. 5. There is a general similarity of subject with Deut. xxviii. The account of the end of Solomon's reign deals with (a) his religious laxity (xi. 1-13, now in a Deuteronomic form), as the punishment for which the separation of the two kingdoms is announced; and (b) the rise of the adversaries who, according to xi. 25, had troubled the whole of his reign, and therefore cannot have been related originally as the penalty for the sins of his old age. Both, however, form an introduction to subsequent events, and the life of Solomon concludes with a brief annalistic notice of his death, length of reign, successor, and place of burial. (See further SOLOMON.) The Divided Kingdom. II. _Ephraim and Judah._--In the history of the two kingdoms the redactor follows a fixed scheme determined, as has been seen, by the order of succession. The fluctuation of tradition concerning the circumstances of the schism is evident from a comparison with the Septuagint, and all that is related of Ahijah falls under suspicion of being foreign to the oldest history.[4] The story of the man of God from Judah (xiii.) is shown to be late by its general tone (conceptions of prophetism and revelation),[5] and by the term "cities of Samaria" (v. 32, for Samaria as a _province_, cf. 2 Kings xvii. 24, 26; for the building of the city by Omri see 1 Kings xvi. 24). It is a late Judaean narrative inserted after the Deuteronomic redaction, and breaks the connexion between xii. 31 and xiii. 33 seq. The latter describe the idolatrous worship instituted by the first king of the schismatic north, and the religious attitude occurs regularly throughout the compiler's epitome, however brief the reigns of the kings. In the account of Nadab, xv. 25 seq., 29b, 30 seq. are certainly the compiler's, and the synchronism in v. 28 must also be editorial; xv. 32 (Septuagint omit) and 16 are duplicates leading up to the Israelite and Judaean accounts of Baasha respectively. But xv. 33-xvi. 7 contains little annalistic information, and the prophecy in xvi. 1-4 is very similar to xiv. 7-11, which in turn breaks the connexion between vv. 6 and 12. Ch. xvi. 7 is a duplicate to vv. 1-4 and out of place; the Septuagint inserts it in the _middle_ of v. 8. The brief reign of Elah preserves an important entract in xvi. 9, but the date in v. 10a (LXX. omits) presupposes the late finished chronological scheme. Zimri's seven days receive the inevitable condemnation, but the older material embedded in the framework (xvi. 15b-18) is closely connected with v. 9 and is continued in the non-editorial portions of Omri's reign (xvi. 21 seq., length of reign in v. 23, and v. 24). The achievements of Omri to which the editor refers can fortunately be gathered from external sources (see OMRI). Under Omri's son Ahab the separate kingdoms converge. Next, as to Judah: the vivid account of the accession of Rehoboam in xii. 1-16 is reminiscent of the full narratives in 2 Sam. ix.-xx.; 1 Kings i., ii. (cf. especially v. 16 with 2 Sam. xx. 1); xii. 15b refers to the prophecy of Ahijah (see above), and "unto this day," v. 19, cannot be by a contemporary author; v. 17 (LXX. omits) finds a parallel in 2 Chron. xi. 16 seq., and could represent an Ephraimite standpoint. The Judaean standpoint is prominent in vv. 21-24, where (a) the inclusion of Benjamin and (b) the cessation of war (at the command of Shemaiah) conflict with (a) xi. 32, 36, xii. 20 and (b) xiv. 30 respectively. Rehoboam's history, resumed by the redactor in xiv. 21-24, continues with a brief account of the spoiling of the Temple and palace by Sheshonk (Shishak). (The incident appears in 2 Chron. xii. in a rather different context, _before_ the details which now precede v. 21 seq.) The reign of Abijam is entirely due to the editor, whose brief statement of the war in xv. 7b is supplemented by a lengthy story in 2 Chron. xiii. (where the name is Abijah). Ch. xv. 5b (last clause) and v. 6 are omitted by the Septuagint, the former is a unique gloss (see 2 Sam. xi. seq.), the latter is a mere repetition of xiv. 30; with xv. 2 cf. v. 10. The account of Asa's long reign contains a valuable summary of his war with Baasha, xv. 16-22; the isolated v. 15 is quite obscure and is possibly related to v. 18 (but cf. vii. 51). His successor Jehoshaphat is now dealt with completely in xxii. 41-50 after the death of Ahab; but the Septuagint, which follows a different chronological scheme (placing his accession in the reign of Omri), gives the summary (with some variations) after xvi. 28. Another light is thrown upon the incomplete annalistic fragments (xxii. 44, 47-49) by 2 Chron. xx. 35-37: the friendship between Judah and Israel appears to have been displeasing to the redactor of Kings. Ephraim from Ahab to Jehu. The history of the few years between the close of Ahab's life and the accession of Jehu covers about one-third of the entire book of Kings. This is due to the inclusion of a number of narratives which are partly of a political character, and partly are interested in the work of contemporary prophets. The climax is reached in the overthrow of Omri's dynasty by the usurper Jehu, when, after a period of close intercourse between Israel and Judah, its two kings perished. The annals of each kingdom would naturally deal independently with these events, but the present literary structure of 1 Kings xvii.-2 Kings xi. is extremely complicated by the presence of the narratives referred to. First as regards the framework, the epitome of Ahab is preserved in xvi. 29-34 and xxii. 39; it contains some unknown references (his ivory house and cities), and a stern religious judgment upon his Phoenician alliance, on which the intervening chapters throw more light. The colourless summary of his son Ahaziah (xxii. 51-53)[6] finds its conclusion in 2 Kings i. 17 seq. where v. 18 should precede the accession of his brother Jehoram (v. 17b). Jehoram is again introduced in iii. 1-3 (note the variant synchronism), but the usual conclusion is wanting. In Judah, Jehoshaphat was succeeded by his son Jehoram, who had married Athaliah the daughter of Ahab and Jezebel (viii. 16-24); to the annalistic details (vv. 20-22) 2 Chron. xxi. 11 sqq. adds a novel narrative. His son Ahaziah (viii. 25 sqq.) is similarly denounced for his relations with Israel. He is again introduced in the isolated ix. 29, while Lucian's recension adds after x. 36 a variant summary of his reign but _without_ the regular