In the Hebrew Bible, there is one Book of Kings (Heb. Sefer Melakim) and, as one scroll, it was initially only consonants; only after 600 AD were vowel points added. When the Hebrew was translated into Greek, which had vowels, the text was almost twice as long. Thus, this one-volume Hebrew text in Greek, and later in Latin, became two books (1-2 Kings) in the Old Testament of the Christian Bible. The two Books of Kings record the history of the monarchy from the time Solomon acceded to the throne (ca. 970 BC) until the fall of Jerusalem (ca. 586 BC).
Structurally, scholars see the Books of Kings as a continuation of the two Books of Samuel. These sacred writings begin with Solomon ascending to the throne, and his reign results in the building of the Temple (1 Kgs 1-11). Upon his death, the united monarchy was divided into the southern kingdom of Judah and the northern kingdom of Israel. The text records the events of each reign, alternating between the two kingdoms. This approach continues until the early part of the eighth century BC, when, the Assyrians conquer the northern kingdom (2 Kgs 17). From then on, the author only recounts the fate of Judah (2 Kgs 18-25). The Jerusalem Bible divides the two Books of Kings into the following sections: The succession after David (1 Kgs 1:1-2:46); Solomon and his glorious achievements (1 Kgs 3:1-11:43); the political and religious schism (12:1-13-34); the two kingdoms until Elijah (1 Kgs 14:1-16:34); the Elijah cycle (1 Kgs 17:1- 2 Kgs 1-18); the Elisha cycle (2 Kgs 2:1-13:35); the two kingdoms up to the fall of Samaria (2 Kgs 14:1-17:41); and the final years of the Kingdom of Judah (2 Kgs 18:1-25-30).
Modern critics have seen similarities between the author of the Books of Kings with the Book of Deuteronomy. For those who do, the two books of Kings are thought to be the last part of a theoretical construct commonly referred to as Deuteronomistic History. The latter tells the story of Israel from its settlement in the land (Joshua and Judges) through the transition from judgeship to monarchy under Samuel, Saul, and David (1 and 2 Samuel) to the reign of Solomon, the disintegration of a united kingdom into the kingdoms of Israel and Judah, and the eventual downfall of both kingdoms (1 and 2 Kings). The Deuteronomistic History along with the Pentateuch forms a single historical narrative stretching from creation to exile.
The proponents hold that, behind the present forms of the books of Deuteronomy and Joshua, Judges, Samuel, and Kings (the Former Prophets in the Hebrew canon), there was a single literary work. The Deuteronomistic History theory holds that, rather than being recorded at the times of the events themselves, what are called the former prophets in the Hebrew canon (Joshua, Judges, and the books of Samuel and Kings), influenced by the author of Deuteronomy, were compiled later to explain why, in light of Israel’s covenant with God, it appeared that God had forsaken Israel by allowing their defeat by the Assyrians and the Babylonians. The so-called Deuteronomistic History is seen as an extension of the theology of Deuteronomy—especially the blessings and curses of chapter 28.
Nature and dignity 