The Books of Kings (Hebrew: Sefer Melachim, ספר מלכים‎) is a part of Judaism's Tanakh, the Hebrew Bible. It was originally written in Hebrew, and it was later included by Christianity as part of the Old Testament. According to Biblical chronology, the events in the Book of Kings occurred sometime around the 9th and 10th centuries BCE. Note: Judaism commonly uses the term Tanakh to refer to its canon, which corresponds to the Protestant Old Testament. ... A biblical canon is a list of Biblical books which establishes the set of books which are considered to be authoritative as scripture by a particular Jewish or Christian community. ... 11th century manuscript of the Hebrew Bible with Targum Hebrew Bible is a term that refers to the common portions of the Jewish canon and the Christian canons. ... For the musical collective, see Tanakh (band). ... This article or section does not cite its references or sources. ... Topics in Christianity Movements · Denominations · Other religions Ecumenism · Preaching · Prayer Music · Liturgy · Calendar Symbols · Art · Criticism Important figures Apostle Paul · Church Fathers Constantine · Athanasius · Augustine Anselm · Aquinas · Palamas · Luther Calvin · Wesley Arius · Marcion of Sinope Archbishop of Canterbury · Catholic Pope Coptic Pope · Ecumenical Patriarch Christianity Portal This box:      Christianity is... For other uses, see Genesis (disambiguation). ... This article is about the second book in the Torah. ... Leviticus is the third book of the Hebrew Bible, also the third book in the Torah (five books of Moses). ... The Book of Numbers is the fourth of the books of the Pentateuch, called in the Hebrew ba-midbar במדבר, i. ... This article does not cite any references or sources. ... The Book of Joshua is the sixth book in both the Hebrew Tanakh and the Old Testament of the Christian Bible. ... Book of Judges (Hebrew: Sefer Shoftim ספר שופטים) is a book of the Bible originally written in Hebrew. ... Naomi entreating Ruth and Orpah to return to the land of Moab by William Blake, 1795 Julius Schnorr von Carolsfeld: Ruth in Boazs Field, 1828 The Book of Ruth (Hebrew: מגילת רות, Megilat Rut, the Scroll of Ruth) is one of the books of the Ketuvim (Writings) of the Tanakh (the... The Books of Samuel (Hebrew: Sefer Shmuel ספר שמואל), are part of the Tanakh (part of Judaisms Hebrew Bible) and also of the Old Testament (of Christianity). ... The Book of Chronicles is a book in the Hebrew Bible (also see Old Testament). ... The Book of Ezra is a book of the Bible in the Old Testament and Hebrew Tanakh. ... 1. ... The Book of Nehemiah is a book of the Hebrew Bible, known to Jews as the Tanach and to Christians as the Old Testament. ... Megillah redirects here. ... The Book of Job (איוב) is one of the books of the Hebrew Bible. ... 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The author, Yeshua ben Sira, was a Jew who had been living in Jerusalem... It has been suggested that Epistle of Jeremy be merged into this article or section. ... Letter of Jeremiah is an Apocryphal book consisting of a letter ascribed to Jeremiah to the Jews in exile in Babylon warning them against idolatry by demonstrating its unreasonableness. ... The Book of Jeremiah, or Jeremiah (יִרְמְיָהוּ YirmÉ™yāhÅ« in Hebrew), is part of the Hebrew Bible, Judaisms Tanakh, and later became a part of Christianitys Old Testament. ... The additions to Daniel comprise of three additional chapters appended to the Hebrew/Aramaic text of Daniel from the Greek Septuagint. ... Megillah redirects here. ... 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The Ethiopian Orthodox Tewahido Church is an Oriental Orthodox church in Ethiopia that was part of the Coptic Church until it was granted its own Patriarch by Cyril VI, the Coptic Pope, in 1959. ... In the Septuagint and for Eastern Orthodox Christians, 2 Esdras refers to the combination of Ezra and Nehemiah. ... The Book of Jubilees (ספר היובלים), sometimes called the Lesser Genesis (Leptogenesis), is an ancient Jewish religious work. ... To meet Wikipedias quality standards, this article or section may require cleanup. ... A series of three books in the Ethiopian Biblical canon. ... 4 Baruch, also known as the Paraleipomena of Jeremiah when combined with the Epistle of Jeremy, is a text regarded as apocryphal by all Christian denominations except for the Ethiopian Orthodox Church. ... Syriac is an Eastern Aramaic language that was once spoken across much of the Fertile Crescent. ... The Peshitta is the standard version of the Bible in the Syriac language. ... Psalms 152 to 155 are additional Psalms found in the Syriac Peshitta, in Greek Septuagint manuscripts, and in the Qumran scrolls: 11QPs(a)154,155. ... 2 Baruch or the Syriac Apocalypse of Baruch is a Jewish pseudepigraphical text written in the late 1st century CE or early 2nd century CE, after the fall of Jerusalem to the Romans in 70 CE. It is not part of the canon of either the Jewish or most Christian... For the musical collective, see Tanakh (band). ... The Torah () is the most important document in Judaism, revered as the inspired word of G-d (the vocal is never spelled), traditionally said to have been revealed to Moses. ... Neviim [נביאים] (Heb: Prophets) is the second of the three major sections in the Tanakh (Hebrew Bible), following the Torah and preceding Ketuvim (writings). ... Ketuvim is the third and final section of the Tanakh (Hebrew Bible). ... 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The book of Nahum is a book in the Bibles Old Testament and Jewish Tanakh. ... // The Prophet There is not much biographical information on the prophet Habakkuk; in fact less is known about this prophet than any other. ... // Who wrote it? The superscription of the Book of Zephaniah attributes its authorship to “Zephaniah son of Cushi son of Gedaliah son of Amariah son of Hezekiah, in the days of King Josiah son of Amon of Judah” (1:1, NRSV). ... The Book of Haggai is a book of the Tanakh (Hebrew Bible) and of the Old Testament, written by the prophet Haggai. ... The Book of Zechariah is a book of the Bible Old Testament and Jewish Tanakh attributed to the prophet Zechariah. ... Malachi (or Malachias, מַלְאָכִי, Malʾaḫi, Málakhî) is a book of the Bible Old Testament and Jewish Tanakh, written by the prophet Malachi. ... “Hebrew” redirects here. ... This article or section does not cite its references or sources. ... 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Contents

It contains accounts of the kings of the ancient Kingdom of Israel and the Kingdom of Judah. 10th century BCE: The Land of Israel, including the United Kingdom of Israel Commonwealth of Israel redirects here. ... Kingdom of Judah (Hebrew מַלְכוּת יְהוּדָה, Standard Hebrew Malḫut Yəhuda, Tiberian Hebrew Malḵûṯ Yəhûḏāh) in the times of the Hebrew Bible, was the nation formed from the territories of the tribes of Judah, Simeon, and Benjamin after the Kingdom of Israel was divided, and was named after Judah...

They contain the annals of the Jewish commonwealth from the accession of Solomon until the subjugation of the kingdom by Nebuchadnezzar and the Babylonians (apparently a period of about four hundred and fifty-three years). The Books of Kings synchronize with 1 Chronicles 28 – 2 Chronicles 36:21. While in the Chronicles greater prominence is given to the priestly or Levitical office, in the Kings greater prominence is given to the royal office. Kings appears to have been written considerably earlier than Chronicles, and as such is generally considered a more reliable historical source. Annals (Latin Annales, from annus, a year) are a concise form of historical writing which record events chronologically, year by year. ... This article is about the Biblical figure. ... Nebuchadnezzar (or Nebudchadrezzar) II (ca. ... Babylonia was an ancient state in Iraq), combining the territories of Sumer and Akkad. ... In the Jewish tradition, a Levite (לֵוִי Attached, Standard Hebrew , Tiberian Hebrew ) is a member of the Hebrew tribe of Levi. ...

David and Solomon

• The story of Adonijah (1 Kings 1:1–2:46) — During his old age, David spends his nights with Abishag, a woman appointed for the purpose of keeping him warm. Adonijah, a son of David, gathers attendants and persuades Joab and Abiathar to support his claim to be David's heir. Opposed to this are Zadok, Benaiah, Nathan, and Shimei, as well as the army generals, who favour Solomon, another son of David. Adonijah invites his supporters, neutral court officials, and his other brothers excepting Solomon, to the Zoheleth stone. Nathan persuades Bathsheba, the mother of Solomon, to trick David into announcing that Solomon is his heir. After having done this, David has Solomon anointed as the next king. When Adonijah is told, he and his guests flee, and Adonijah seeks sanctuary at the Jerusalem altar. Begging not to be harmed by Solomon, Adonijah is only told that he won't be harmed if he is guiltless. Dying, David instructs Solomon to take revenge on Joab, a supporter of Adonijah, and Shimei, and to be kind to the sons of Barzillai. Adonijah approaches Bathsheba asking for a conciliatory gesture from Solomon, namely he asks for Abishag, but when Bathsheba asks Solomon about this, Solomon has Benaiah slaughter Adonijah. Abiathar, who had supported Adonijah, is then deposed from being head priest of the Jerusalem altar, and exiled to his homeland, and is replaced by Zadok. Joab, another of Adonijah's supporters, seeks sanctuary at the Jerusalem altar, but Solomon has Benaiah slaughter Joab at the altar itself. As for Shimei, Solomon orders him to remain in Jerusalem, but when Shimei later retrieves his servants who had fled to Gath, Solomon has Benaiah slaughter Shimei for leaving.

• The Wisdom of Solomon (1 Kings 3:1–15 and 5:9–14) — After having cemented an alliance with Egypt by marrying the daughter of Pharaoh, Solomon went to Gibeon, to make sacrifices, as it was the most prominent of the high places at the time. Once Solomon has made the sacrifices, in a dream God appears to Solomon and grants him a wish, so Solomon asks for wisdom. Since Solomon asked wisely rather than asking for riches, his wish for wisdom is granted, and Solomon surpassed the Egyptians and Cedemites in wisdom, his fame spreading among the neighbouring nations. Solomon also uttered thousands of songs and proverbs.
  • Solomon's judgment (1 Kings 3:16–28) — Two prostitutes come to Solomon and ask him to settle an argument between them as to who is the mother of a particular baby. Solomon asks for a sword to cut the baby in half to be split between the two women. When the first prostitute tells him to give the baby to the other rather than kill it she proves herself to be the mother with her love for the child. Solomon gives her the baby.

• Solomon's officials (1 Kings 4:1–19, and 5:7–8) — An extensive list is given of the officials of Solomon's court. The commissaries, one for each month of the year, provide the food for Solomon and his guests, as well as for his horses, and the various locations are listed that they source the food from.

• The story of the construction of the Temple of Solomon (1 Kings 5:15–7:51): Hiram of Tyre, a "friend" (that is, political ally) of David's, sends an embassy to Solomon, causing Solomon to propose to build a temple. Solomon and Hiram enter into a trade agreement so that Solomon can obtain the necessary raw materials. Solomon enlists several workers via conscription, and Solomon's men, those of Hiram, and the Gebalites (that is, from Biblos), prepare the temple, of which an extensive description is given. Solomon also builds a palace for himself, which is described as well. A bronze worker, somewhat confusingly also called Hiram (named Hiram-abi by Chronicles, i.e. Hiram is my father), is brought from Tyre to do Solomon's metal work. Two columns — named Jachin and Boaz — are built next to the temple door, and the temple is generally designed like those of Hadad in Tyre's vassal states.

• The story of the moving the Ark to the Temple (1 Kings 8:1–9:9) — The elders of Israel, and the Israelite princes, come to Solomon for the moving of the ark from Zion. While the priests move the ark, a sacrifice is made which is so substantial that it cannot be counted. Finally, when the ark arrives in the Temple, and the priests that had been carrying it return outside, a dark cloud fills the temple, which Solomon says is where Yahweh intends to dwell forever. Solomon then extracts a promise from Yahweh to uphold the Davidic covenant, and to return to the aid of the people if they sin but later repent.

• The story of Cabul (1 Kings 9:10–14) — After twenty years of giving Solomon the supplies that he wished for, Hiram is given twenty cities in Galilee by Solomon, which became known as Cabul, since Hiram wasn't satisfied with them.

• An account of Solomon's building projects (1 Kings 9:15–25) — Solomon uses slave labour to build several cities for storing supplies. Amongst these is Gezer, which had previously existed but was burnt to the ground by Pharaoh, who returned it to Solomon's ownership as a dowry. For this building programme, Solomon enslaved every Canaanite still living in the land. Solomon also builds Millo as soon as Pharaoh's daughter moves from Zion to her newly built palace.

• The story of the Queen of Sheba (1 Kings 10:1–10, and 10:13) — The Queen of Sheba visits Solomon and tests his wisdom, bringing with her a large retinue, and precious expensive things. Solomon's replies leave her breathless at his wisdom, and she is further impressed by his waiters, and banquet, and therefore gives Solomon some of her precious things. Before she returns to her homeland, Solomon gives her everything that she asks for, and other presents.

• Solomon's wealth (1 Kings 4:20–5:6, 9:26–28, 10:11–12, and 10:14–29) — Solomon's empire stretched all the way from the Euphrates to Egypt (though quite how it got this big is not explained), and the many vassal states paid him tribute. He also had extravagant banquets every day, and owned thousands of horses. Solomon built a fleet in Ezion-geber, near Elath, and Hiram staffs him with seamen, who collect a large amount of gold from Ophir and bring it to Solomon. Solomon uses the gold to make goblets and utensils and so forth, even creating a throne made from ivory and inlaid with gold. Hiram's fleet brings further expensive materials from Ophir besides the gold, such as ivory, silver (which, according to the text, at the time was worthless), and monkeys. In addition to the gold from Hiram's fleet, from merchants, and from the Arab kings, all the visitors to Solomon's court bring with them expensive tributes, hence Solomon grew richer than anyone else on earth. Solomon also traded horses.

• Solomon's harem (1 Kings 11:1–13) — Apart from his Egyptian wife, Solomon also had over 700 wives and 300 concubines from nations that the Mizvot forbid intermarriage with. The wives make Solomon polytheistic, worshipping the gods of his wives, such as Astarte, Milcom, and Chemosh, even building high places to them opposite Jerusalem. So Yahweh promises Solomon that a part of the kingdom will be removed and given to another during the reign of Solomon's descendants.

• The story of Hadad (1 Kings 11:14–22 and 11:25b) — Hadad, the sole male survivor of the Edomite royal family after King David conquered that land, fled to Egypt. Having won favour with the Pharaoh, Hadad was given in marriage to the sister of Queen Tahpenes, the wife of Pharaoh. Hadad and his wife have a son, whom Pharaoh brings up as his own. Hadad later requests permission from Pharaoh to return to his own country, and he becomes king of Edom.

• Rezon (1 Kings 11:23–25a) — A man named Rezon fled from Hadadezer, the king of Zobah, when King David defeats Hazadezer's army. Rezon gathered a group of men and took over as king of Damascus, seceding from Solomon's empire.

Adonijah is a Hebrew name, meaning YHVH is my lord. A number of characters in the Bible bear this name. ... This entry incorporates text from the public domain Eastons Bible Dictionary, originally published in 1897. ... Joab (יוֹאָב The LORD is father, Standard Hebrew Yoʾav, Tiberian Hebrew Yôʾāḇ) was the nephew of King David, the son of Zeruiah in the Bible. ... Abiathar (Heb. ... This article is being considered for deletion in accordance with Wikipedias deletion policy. ... Benaiah, son of the priest Jehoiada, was Davids general for the army of the Kingdom of Israel. ... The Nathan the Prophet was a seer who lived in the time of King David and his wife Bathsheba. ... Shimei is referenced in the Bible and Rabbinical literature. ... This article is about the Biblical figure. ... This entry incorporates text from Eastons Bible Dictionary, 1897, with some modernisation. ... Gath (גת Hebrew: winepress), a common place name in ancient Israel and the surrounding regions. ... Wisdom, also known as the Wisdom of Solomon, is one of the deuterocanonical books of the Bible that are not translations of Hebrew originals. ... The city of Gibeon in Canaan (about 6 miles north of the center of Jerusalem in the West Bank) was one of the four cities of the Hivites, which did not easily fall to the Hebrews. ... Solomons Temple was the first Jewish temple in Jerusalem which functioned as a religious focal point for worship and the sacrifices known as the korbanot in ancient Judaism. ... Hiram is the name of some places in the United States of America: Hiram, Georgia Hiram, Maine Hiram, Ohio Other notable people and things named Hiram (Hebrew חִירָם high-born, Standard Hebrew , Tiberian Hebrew ) include: Hiram I, king of Tyrus, 969–936 BC Hiram II, king of Tyrus, 739–730 BC... The Triumphal Arch Tyre (Arabic , Phoenician , Hebrew Tzor, Tiberian Hebrew , Akkadian , Greek Týros) is a city in the South Governorate of Lebanon. ... Jachin may refer to: Jachin, the first high priest of King Solomons Temple. ... Boaz (Heb. ... Haddad - בעל הדד - حداد (in Ugaritic Haddu) was a very important northwest Semitic storm god and rain god, cognate in name and origin with the Akkadian god Adad. ... The Ark of the Covenant (ארון הברית in Hebrew: aron habrit) is described in the Hebrew Bible as a sacred container, wherein rested the stone tablets containing the Ten Commandments as well as other sacred Israelite objects. ... Zion (Hebrew: צִיּוֹן, tziyyon; Tiberian vocalization: tsiyyôn; transliterated Zion or Sion) is a term that most often designates the Land of Israel and its capital Jerusalem. ... Cabul is the name of two places in ancient Israel mentioned in the Bible: A district in the north-west of Galilee, near to Tyre, containing twenty cities given to Hiram by Solomon as a reward for various services rendered to him in building the temple. ... The large building built by Solomon. ... The Queen of Sheba, (Hebrew מלכת שבא , Arabic ملكة سبأ , Geez: ንግሥተ ሳባ Nigista Saba), referred to in the Hebrew scriputures (Old Testament), Bible books of 1 Kings and 2 Chronicles, the New Testament, the Quran, and Ethiopian history, was the ruler of Sheba, an ancient kingdom mentioned in the Jewish scriptures (Old Testament). ... Approximate worldwide distribution of monkeys. ... A swampy marsh area ... Main article: Mitzvah The 613 Mitzvot or 613 Commandments (‎ transliterated as Taryag mitzvot; TaRYaG is the acronym for the numeric value of 613) are a list of commandments from God in the Torah. ... Astarte on a car with four branches protruding from roof. ... Moloch or Molech or Molekh representing Hebrew מלך mlk is either the name of a god or the name of a particular kind of sacrifice associated historically with Phoenician and related cultures in north Africa and the Levant. ... For other uses, see Chemosh (disambiguation). ... Haddad - בעל הדד - حداد (in Ugaritic Haddu) was a very important northwest Semitic storm god and rain god, cognate in name and origin with the Akkadian god Adad. ... Hadadezer (Hadad helps) the son of Rehob (Heb. ...

The Division of the Kingdom

The genealogy of the Books of Kings (based on a literal interpretation)

• The story of Rehoboam (1 Kings 11:41–12:1, 12:3–19, 12:20b–24, and 14:21–31a) — When Solomon died, his son, Rehoboam, was proclaimed king at Shechem. The people appeal to Rehoboam to have their servitude lightened, and so he seeks the advice first of the elders and then of the youths. The elders suggest complying with the people's wishes, but Rehoboam decides to go with the advice of the youths, namely to enforce even heavier servitude. This results in rebellion, and when Rehoboam sends out Adoram, the man in charge of forced labour, the people stone Adoram to death. Rehoboam is forced to flee to Jerusalem as only Judah remains loyal to him, and there he plans an attack using the army of Benjamin and Judah against the forces of Israel. However, a man of God, named Shemiah, is told by God to tell Rehoboam not to fight, and when Rehoboam is told this, he complies. Later in his reign, Shishak, the Pharaoh, attacks, looting the temple and palace, leaving Rehoboam compelled to use bronze to replace the golden shields of Solomon that Shishak had taken.

• The story of Jeroboam (1 Kings 11:26–40, 12:2, and 12:25–32) — The man in charge of the work force from the house of Joseph, Jeroboam, bumps into Ahijah, a prophet from Shiloh, when Jeroboam's task, the construction of Millo, is complete. Ahijah spontaneously tore his cloak into twelve parts and gave ten pieces to Jeroboam as a symbol of God's will, explaining that the division is owing to Solomon turning to heathen practices. Solomon subsequently tries to have Jeroboam killed for treason, but he escapes to the protection of the Egyptian Pharaoh, only returning when he hears that Solomon's son has succeeded him as king. When Israel rebels against Rehoboam, they appoint Jeroboam as their new king, and Jeroboam establishes Shechem as his capital and then moves to Penuel. However, Jeroboam perceives that a religion centralised at Jerusalem, particularly the annual pilgrimage to there, is a threat to independence, and so establishes cult centres at the very edges of his own kingdom, putting up golden calves at Bethel and at Dan, saying "here is your God". Jeroboam also appoints non-Levites to the priesthood.

• The story of the fasting man of God (1 Kings 12:33–13:34) — At a rival ceremony in Bethel to the traditional one at Jerusalem, Jeroboam prepares to make a sacrifice. At that moment, a man of God (who is not named), prophesies to Jeroboam about a future destruction of the priests and worship at Bethel. Jeroboam orders that the man be seized, but his arm freezes and the altar collapses, so Jeroboam takes this as a sign and appeals to the man of God. The man of God restores Jeroboam's arm, but refuses Jeroboam's hospitality as the man of God was ordered to fast by God, and to return home immediately. An old prophet from Bethel (who is not named) follows the man of God, and offers his own hospitality, but it too is rejected. Then the old prophet states that God had told him to offer his hospitality, so the man of God accepts, but is killed by a lion as he had broken the fast. Then the old prophet mourns the man, buries him, and requests to be buried in the same grave.

• The story of Abijah of Israel (1 Kings 14:1–20) — Jeroboam's son and heir, Abijah, becomes sick, so Jeroboam sends his wife, in disguise, to the prophet Ahijah, to ask what can be done. Ahijah replies that Jeroboam's Canaanite practices have condemned his dynasty to destruction, and Abijah is doomed from the moment the wife returns to the son. Duly, when the wife returns to Tirzah and enters her house, the son dies.

• The story of Abijah of Judah (1 Kings 14:31b–15:8a) — After Rehoboam dies, Abijah (named as Abijam in Kings but Abijah in Chronicles), his son, succeeds him as king of Judah. Abijam appears to be the grandson (or otherwise a descendant) of Absalom by his mother's side. Abijam continued the war against Jeroboam to conquer Israel. A fuller account of the war is given in Chronicles.

• The story of Asa of Judah (1 Kings 15:8b–24a): Abijah's son, Asa, succeeds him as king of Judah, and he quickly deposed Maacah, his grandmother, from having any authority, as she supports the Canaanite religious practices. Asa also burns his grandmother's asherah. During Asa's reign there is a perpetual war between him and king Baasha of Israel, who had support from Ben-hadad, king of Aram. Asa buys Ben-hadad's loyalty by sending him what remained of the treasures of the temple and his palace, so Ben-hadad changes sides and attacks several cities in the regions of the tribes of Dan and Naphtali. Baasha retreats to his capital rather than continue fortifying Raamah, so Asa dismantles the fortifications and uses them to build Geba. In his old age, Asa had infirm feet.

• The story of Baasha (1 Kings 15:25–16:6a) — When Jeroboam died, his son, Nadab, took over as king of Israel. However, Baasha, the son of Ahijah, plots against Nadab, and while Nadab is besieging Gibbethon. Becoming king in Nadab's stead, Baasha then slaughters all the remaining relatives of Jeroboam. During Baasha's reign, there is a permanent war between Asa and Baasha, and although Ben-hadad originally supported Baasha, he changed to Asa's side, capturing several large areas of the land, and causing Baasha to retreat back to his capital, Tirzah. A prophet, named Jehu, is told by Yahweh that Baasha's actions are to be condemned, so Jehu tells Baasha.

• The story of Zimri (1 Kings 16:6b–20) — After the death of Baasa, he is succeeded by his son, Elah. However, one of his leading commanders, Zimri, plots against him, and while Elah is getting drunk, Zimri strikes him dead. Zimri then slaughters all the remaining relatives of Baasa and takes over the throne of Israel. The army, however, proclaim Omri, their general, as the king, and lay siege to Tirzah, where Zimri is located. Zimri decides to burn his palace to the ground, killing himself.

Image File history File links Size of this preview: 800 × 533 pixelsFull resolution (1200 × 800 pixel, file size: 49 KB, MIME type: image/png) Recreated by me based on an image by User:FDuffy to fix errors, simplify, and improve overall. ... Image File history File links Size of this preview: 800 × 533 pixelsFull resolution (1200 × 800 pixel, file size: 49 KB, MIME type: image/png) Recreated by me based on an image by User:FDuffy to fix errors, simplify, and improve overall. ... For other uses, see Wine bottle nomenclature. ... Adoniram - (Adoram, 1 Kings 12:18), the son of Abda, was the tax collecter of King Rehoboam. ... nomen or birth name Shoshenq I [alt. ... For other uses, see Pharaoh (disambiguation). ... The United Kingdom of Solomon breaks up, with Jeroboam ruling over the Northern Kingdom of Israel (in green on the map). ... This entry incorporates text from Eastons Bible Dictionary, 1897, with some modernisation. ... This entry incorporates text from Eastons Bible Dictionary, 1897, with some modernisation. ... Abijah means father (i. ... This entry incorporates text from Eastons Bible Dictionary, 1897, with some modernisation. ... This entry incorporates text from Eastons Bible Dictionary, 1897, with some modernisation. ... Absalom or Avshalom (אַבְשָׁלוֹם Father/Leader of/is peace, Standard Hebrew Avšalom, Tiberian Hebrew ʾAḇšālôm), in the Bible, is the third son of David, king of Israel. ... Asa (Standard Hebrewאָסָא, Tiberian Hebrew ʾĀsâ) was the fifth king of the House of David and the third of the Kingdom of Judah. ... For the small research submarine, see Asherah (submarine). ... Ramaah means thunder in ???. Used in the Bible, it has two meanings: A son of Cush, mentioned in Gen. ... Baasha (Hebrew Basha; Baal hears) was the third king of the northern kingdom of Israel. ... This entry incorporates text from the public domain Eastons Bible Dictionary, originally published in 1897. ... Tirzah (Arabic and Hebrew origin) was a town in the Samarian highlands northeast of Shechem; it has been identified with Tell el-Farah (North). ... Zimri (praiseworthy), was king of Israel for seven days. ... Elah was a son of Baasha, who succeeded him as king of Israel. ...

Elijah and the House of Omri

• The story of Omri (1 Kings 16:15b–19, 16:21–28a) Having been proclaimed king by the army, Omri besieges Zimri, who then dies in a fire. Subsequently, only half of Israel support Omri, the other half supporting a man named Tibni, to be king. The civil war ends with Omri and his supporters as victor. Omri later constructs a new capital at Samaria, and moves there. Despite the many monumental achievements and constructions that are archaeologically attributed to the period normally identified for his reign, the Book of Kings neglects to mention any of these, preferring to portray Omri as an insignificant heretic that happened to become king and then, later, die.

• The story of Elijah and the widow (1 Kings 17:1–24) God ordains that no rain shall fall while he is served by a man from Tishbe, named Elijah, or at least this is the case according to Elijah. Elijah is sent to a stream, and fed by ravens, day and night, but when the stream dries up, due to the lack of rain, he is sent on to a widow, who will wait on him. Demanding from the widow water and bread, Elijah is met with the response that there is not enough flour or oil. Elijah, however, promises that the flour and oil will last until the rains return, which comes true. The widow's son later grows sick, and stops breathing, so she accuses Elijah of making this happen. Elijah responds by laying out the son's body on his own bed, stretching himself over on the body three times, and then praying, whereupon the son comes back to life.

• The story of Elijah and the prophets of Ba'al (1 Kings 16:28b–33, and 18:1–46) — After the death of Omri, his son, Ahab, becomes the king. Ahab marries Jezebel, and worships Hadad (often referred to by the epithet Ba'al — meaning lord), building a totem and temple to his worship. Jezebel slaughters the prophets of Yahweh, though some are rescued by Obadiah, Ahab's vizier. Meanwhile, the famine grows bitter, and Elijah is sent by God to Ahab, with Obadiah joining him on his way. When Elijah and Ahab meet, they trade insults, with Elijah calling Ahab a sinner due to his religious practices, and Ahab calling Elijah the disturber of Israel. Elijah then challenges Hadad worship, demanding all of Israel attend mount Carmel. At Carmel, Elijah announces he will sacrifice a bull to Yahweh, and he expects that the worshippers of Hadad will sacrifice a bull to Hadad, stating that the real god will respond. When there is no response from the sacrifice to Baal, which Elijah mercilessly mocks, he rebuilds the older altar to Yahweh, makes the sacrifice, and a fire appears from heaven and consumes it. The people convert from worship of Hadad to that of Yahweh en-masse, and Elijah has the throats of the prophets of Hadad slit at a river. A storm subsequently gathers, and Elijah and Ahab race to Jezreel, Elijah staying in front.

• The story of Hiel and the rebuilding of Jericho (1 Kings 16:34) — During the reign of Ahab, a man named Hiel rebuilds Jericho from its ruins. However, his sons die during construction, fulfilling a prophecy that Joshua had made.

• The story of Elijah's flight to Horeb (1 Kings 19:1–21) — After Ahab has told Jezebel what has happened, she seeks revenge against Elijah, who flees Beer-sheba, and goes into the desert. Elijah prays for death, but is ordered by an angel to eat and drink, so he walks for 40 days and nights to Horeb. On the mountain, there are a series of phenomena (that could easily be a dramatic description of a volcano), and then a faint whisper asking Elijah why he is present. After Elijah explains, he is ordered to go to anoint Hazael as the next king of Aram (Elisha does this as well), Jehu as king of Israel (Elisha does this as well), and Elisha as his own successor, and to demand that they slaughter everyone except those who devoutly worship Yahweh. Elisha, a plowman, readily follows Elijah, even killing his oxen, and burning them as a sacrifice, having broken up his plowing equipment to use as fuel.

• The story of the first siege of Samaria (1 Kings 20:1–21) — Ben-hadad, the king of Aram, lays siege to Samaria, and Ahab gives up his treasure, harem, and sons. Ben-hadad then further demands to be allowed to ransack Ahab's property, but the elders of Israel dissuade Ahab from agreeing, angering Ben-hadad. A prophet arrives and tells Ahab that he will win, so Ahab gathers the army of Israel together, and they launch a surprise attack, causing the Aramaeans to flee.

• The story of the battle of Aphek (1 Kings 20:22–43) — The servants of Ben-hadad tell him to attack on the plains, as the God of Israel is one of mountains, so Ben-hadad does just this, going to Aphek (probably Antipatris), but the prophet returns and tells Ahab that he will win, so Ahab gathers his army, and strikes down the enemy. The Aramaeans flee into the city of Aphek, but its walls collapse. The servants of Ben-hadad tell him that the kings of Israel are merciful, so they are sent to Ahab to beg for mercy, and Ahab grants it. Meanwhile, on the orders of Yahweh, a prophet tells a companion to strike him, but the companion refuses, so the companion is killed by a lion. Once again the prophet tells a (different) companion to strike him, but this time the companion does so, and wounds him. The prophet pretends to the king that he was wounded in battle, and that he had been told to guard another man, on pain of death, but the other man escaped. The king of Israel consequently tells the prophet that he has condemned himself, but the prophet tells the king that the king has condemned himself, as the prophet had doomed Ben-hadad to destruction, and mercy wasn't approved by God.

• The story of Naboth's vineyard (1 Kings 21:1–29) — A vineyard by the palace of Ahab is owned by a man named Naboth, but Ahab tries to buy it for a reasonable price and exchange of land, so that he can turn it into a vegetable garden. Naboth, however, refuses to give up his ancestral land, which angers Ahab, and causes Jezebel to arranges for Naboth to be falsely accused of blasphemy and treason, and for him to be stoned to death. Once Naboth has been killed, Jezebel tells Ahab, and he sets off for Naboth's vineyard, but meets Elijah there. Elijah prophecies that Ahab's dynasty will be eaten by dogs and by the birds. Ahab then tears his clothes, so Elijah is told by Yahweh that Ahab's penitance has bought him time.

• The story of the Battle of Ramoth-gilead (1 Kings 22:1–40a, and 22:54) — After a period of peace between Aram and Israel, Jehoshaphat of Judah approaches the king of Israel (Ahab) and enters a pact to help take back Ramoth-gilead from Aram. Jehoshaphat asks for consultation with a prophet that is not one of the yes-men, the only one meeting this requirement being Micaiah (son of Imlah), who Ahab hates. Zedekiah (son of Chenaanah) made horns of iron to kill the king of Aram with. Despite the other prophets predicting success, Micaiah predicts total failure, so Zedekiah slaps him. The king of Israel orders Micaiah to be seized and put in prison until the king returns from the war, and then disguises himself to enter the battle. Conversely, the king of Aram orders his men to only attack the king of Israel, and though some mistake Jehoshaphat for the king, his battle cry makes them realise he is not. A randomly fired arrow, by fluke, hits the disguised king of Israel, and he eventually dies from blood loss as the battle rages around him. The king's body is washed at the pool of Samaria, and the blood on his chariot is licked up by the dogs, fulfilling Elijah's prophecy about Ahab.

• The story of Jehoshaphat (1 Kings 15:24b and 22:41–51a): Jehosaphat succeeds his father, Asa, as king of Judah. Although Jehoshaphat worships Yahweh, he permits the high places to continue existing. Like Solomon, Jehoshaphat sent ships to Ophir for gold, but this time they were wrecked at Ezion-gezer.

• The story of Ahaziah of Israel (1 Kings 22:40b, and 1 Kings 22:52–2 Kings 1:18) — Ahaziah, Ahab's son, succeeds him as king of Israel. Ahaziah falls through the lattice of his roof terrace, and so sends messengers to ask the god of Ekron that he worships, Hadad (referred to as Ba'al and Baalzebub, a satirical corruption of Baalzebul — prince Baal), if he would recover from the injury. Elijah is sent by an angel to intercept the messengers, and to tell them that Ahaziah is doomed. The men are duly informed by Elijah, and are sent back to Ahaziah. After hearing them describe Elijah, Ahaziah recognises that Elijah gave them the message, so he sends men to ask Elijah to visit him. Elijah then prophecies that the men will be killed by divine fire, and this duly occurs. Ahaziah again sends men to Elijah, and again Elijah prophecies, and the men are immediately killed by divine fire. The third time men are sent, their leader begs Elijah to listen, and an angel tells Elijah to go with them, so he does, and tells Ahaziah that he will die to his face, which comes true.

• The story of the last days of Elijah (2 Kings 2:1–18) — Elisha and Elijah are on their way to Gilgal, but Elijah tells Elisha to remain, but Elisha insists on going with him. On reaching Bethel, the prophets there tell Elisha that God is due to take Elijah on that day, but Elisha insists he already knows. Elijah tells Elisha to remain, but Elisha again insists on going with him. And so they go to Jericho, where the same events occur. At the Jordan, Elijah rolls up his mantle and touches the waters, which duly part, and the two cross on dry land. A flaming chariot and horses then come and collect Elijah and take him to heaven. Elisha then picks up Elijah's mantle, which had fallen, strikes the waters of the Jordan, which part, and then crosses back over.

Omri (Hebrew: , Standard  Tiberian ; short for Hebrew: , Standard  Tiberian  ; The is my life) was king of Israel and father of Ahab. ... Tibni (building of Jehovah) was a claimant to the throne of the Israel, and the son of Ginath, a man of some position. ... “Shomron” redirects here. ... Elijah, 1638, by José de Ribera This article is about the prophet in the Hebrew Bible. ... Traditionally the town of Listib, located 8 miles North of the Jabbok River. ... Elijah, 1638, by José de Ribera This article is about the prophet in the Hebrew Bible. ... Elijah, 1638, by José de Ribera This article is about the prophet in the Hebrew Bible. ... Ahab or Achav (אַחְאָב Brother of the father, Standard Hebrew Aḥʼav, Tiberian Hebrew ʼAḥăʼāḇ, ʼAḫʼāḇ) was King of the province of Samaria in the greater Kingdom of Israel, and the son and successor of Omri (1 Kings 16:29-34). ... For other uses, see Jezebel. ... Haddad - בעל הדד - حداد (in Ugaritic Haddu) was a very important northwest Semitic storm god and rain god, cognate in name and origin with the Akkadian god Adad. ... Obadiah (עֹבַדְיָה Servant of the LORD, Standard Hebrew Ê¿Ovadya, Tiberian Hebrew ʿŌḇaḏyāh, Vulgate Abdias) is the name of many people mentioned in the Hebrew Bible, the Old Testament. ... ik ben jaaapie A Vizier (Persian,وزير - wazÄ«r) (sometimes also spelled Vazir, Vizir, Vasir, Wazir, Vesir, or Vezir - grammatical vowel changes are common in many oriental languages), literally burden-bearer or helper, is a term, originally Persian, for a high-ranking political (and sometimes religious) advisor or minister, often to... Carmel may refer to: // Barri del Carmel, district in the city of Barcelona, Catalonia, Spain Carmel, Indiana, city in Hamilton County, Indiana, United States Carmel, New York, town located in Putnam County, New York, USA Carmel, Western Australia, suburb of Perth, Western Australia Carmel Hamlet, New York, hamlet located in... Hiel can refer to: The heel, the prominence at the posterior end of the foot. ... Horeb, Chorev in Hebrew, חורב Mount Horeb is another name sometimes used for Mount Sinai. ... Cleveland Volcano in the Aleutian Islands of Alaska photographed from the International Space Station For other uses, see Volcano (disambiguation). ... Hazael (Hebrew Hazael, meaning God has seen) was a court official and later an Aramean king who appeared in the Bible. ... Not to be confused with Elishah. ... The name Aphek refers to either: Locations mentioned by the bible as the scenes of a number of battles, which have been thought since the turn of the 20th century to refer to the same location. ... This entry incorporates text from Eastons Bible Dictionary, 1897, with some modernisation. ... This article needs cleanup. ... Ramoth Gilead is a Filipino Christian rock band from Bacolod City, Negros Occidental. ... In the Bible, Jehoshaphat or Josaphat or Yehoshafat (יְהוֹשָׁפָט The LORD is judge, Standard Hebrew Yəhošafat, Tiberian Hebrew Yəhôšāp̄āṭ) was the son and successor of Asa, king of... This entry is not about King Ahaziah of Judah. ...

Miracles of Elisha

• Stories of the minor miracles of Elisha (2 Kings 2:19–24, 4:1–7, 4:38–44, and 6:1–7) Once, the inhabitants of the city (not explicitly identified, but implicitly assumable to be Jericho) complain to Elisha about the poor state of the water and the land, so Elisha sprinkles salt on a spring to purify it, as it is "to this day". Elisha goes to Bethel, where a large number of small boys shout "baldy" at him, so Elisha curses them. Because of this insult, God sends two bears come out of the forest to tear 42 of the boys to pieces, killing them. A widow of a member of the prophet's guild complains to Elisha that her husband's creditors want to enslave her children to pay his debts, so Elisha tells her to fill as many vessels as possible with the oil that she owns, and to sell it, and miraculously the small amount of oil fills all the containers that she is able to find. During a famine, Elisha has his servants make vegetable stew for the guild of prophets at Gilgal, but one of them adds wild gourds to the stew. When realising that they have been poisoned, the guild complains to Elisha, who adds grain to the pot, and serves it to the people instead, who suffer no ills. A man from Baal-shalishah brings Elisha twenty loaves, and Elisha manages to feed a hundred people with them, miraculously dividing each loaf between five people, and there are some left-overs. The guild of prophets move to the Jordan to build themselves a larger home, and while doing so the head slips off an axe into the river, but Elisha throws a stick in and the iron axe head floats to the surface.

• The story of Jehoram of Israel (2 Kings 1:17b and 3:1–27): — Due to Ahaziah (king of Israel) being childless, upon his death, his brother, Jehoram, succeeds him as king of Israel. Moab stops sending tribute to Israel once Jehoram takes over, and raises its army against Israel. Jehoram responds by makes a pact with Judah, and the combined forces of Israel, Judah, and Edom (a vassal of Judah), set out to attack Moab. However, the water supply dries up, and they consult Elisha for help. Elisha reluctantly agrees to assist them, and, going into a trance, prophecies water and victory. Vast quantities of water then come from the direction of Edom, filling the wells, and covering the ground. From a distance, the Moabites, mistaking the water for blood, think that Israel, Judah, and Edom, have attacked each other, so the Moabites seek out the spoils. When the Moabites reach the camp of Israel, the Israelites launch a surprise attack, vanquish the Moabites, and cast stones on their fields and block their springs. The Moabites are entrapped in a city, and is besieged, so the king, having failed to escape to get reinforcements, sacrifices his son to Chemosh. The sacrifice results in Israel being defeated. Jehoram later joins Ahaziah (king of Judah) in battle against Aram, but while recovering from the wounds inflicted in the battle is killed in a conspiracy, in which Ahaziah is also killed.

• The story of Elisha and the Shunemite woman (2 Kings 4:8–37 and 8:1–6) — When Elisha visits Shunem, an influential woman asks him to dine with her, and consequently he dined with her each time he was in Shunem. The woman decides to prepare a room for him so that he can stay overnight, and so Elisha asks his servant how he can repay the woman. The servant tells Elisha that the woman is childless and her husband is old, so Elisha tells the woman that she will become pregnant, which comes true. Years later, while reaping the fields, the child, a boy, complains that his head hurts, and then abruptly dies. The mother sets off to find Elisha to tell him, and when Elisha is informed, he sends his servant to put the staff of Elisha on top of the boy. The boy remains dead, so Elisha himself goes to the boy, and twice lies on top of him, placing his hands in the boy's hands and his lips on the boy's lips, and the boy's body becomes warm. The third time he lies on the boy, the boy sneezes and awakens. Elisha later warns the woman, who has become a widow, of an approaching seven year famine, so she leaves the land. After the famine is over, the woman returns, and happens to pass the king at exactly the same moment that Elisha's servant is telling the king about the resurrection of the woman's son. The king consequently assigns an official to her, and orders that the woman's land be restored to her.

• The story of Naaman (2 Kings 5:1–27) — Naaman, commander of Aram's forces, captured a girl from Israel during one of his campaigns. The girl tells Naaman, who suffers from leprosy, that Elisha can heal him. The king of Aram therefore sends Naaman to Elisha with letters of recommendation. Elisha orders Naaman to wash in the Jordan sevenfold, which angers Naaman, since there were closer rivers, but he is persuaded to wash in the Jordan anyway, and is cured. Naaman asks Elisha how he can be repayed, but all Elisha will accept is dedication to Yahweh alone, which Naaman agrees to. Elisha's servant thinks this a bit too light, so he goes after Naaman and suggests he donate money and two festal garments, which Naaman does. However, when the servant returns to Elisha, Elisha is angry about his action and curses Gehazi with the leprosy that Naaman had had.

• The story of the Battle of Dothan (2 Kings 6:8–23) Once upon a time (c.f. the masoretic text of 2 Kings 6:8), the (unidentified) king of Aram was at war with the (unidentified) king of Israel, but Elisha told the king of Israel all of the secret plans that the king of Aram had made, so undermining his tactics. The king of Aram is angered by this and so sends an army to kill Elisha at Dothan. Elisha is not worried by this turn of events, and shows his servant that he is defended by a mountainside full of chariots of fire and horses, that were hidden from the servant's view. Elisha, by a prayer, strikes the army of Aram blind, then leads them to Samaria, where he restores their sight. At Samaria, Elisha orders the king of Israel to be hospitable to the Aramaean army, and not to harm them. After a feast, the Aramaeans leave, and their raiding parties cease harassing Israel.

• The story of the second siege of Samaria (2 Kings 6:24–7:20) Ben-hadad, king of Aram, lays siege to Samaria, (with an army, not raiding parties). The siege causes hyperinflation, and a famine that is so severe that some people have started eating other people's children. The (unnamed) king of Israel blames Yahweh for the tragedy, and refuses to trust Yahweh anymore, but Elisha prophecies that the famine will end, and the inflation reverse. Four lepers realise that staying neutral, or entering the famished Israelite city, is a no-win situation for them, so they decide to go to the king of Aram, since there is at least a chance of survival. The lepers discover that the Aramaeans had fled, (having mistaken some sounds for a large army, and fearing that Israel had hired Hittite and borderland mercenaries). After helping themselves to the food and treasure, the lepers decide to tell the people of Samaria that the Aramaeans have gone. Although the king of Israel does not believe them, his servants check for themselves, and when it becomes known to the rest of the population, the Aramaean camp is plundered, ending the famine.

• The story of the accession of Hazael (2 Kings 8:7–15) — When Ben-hadad, king of Aram, lies sick, Elisha happens to be visiting Aram by chance. The king therefore sends Hazael to consult Elisha about the king's illness. Elisha is uneasy, prophesying that the king will not survive, and Hazael will become the new king and slaughter the Israelites. Hazael is shocked, and questions how he could become king (despite Elijah already having anointed him as the next king of Aram, some while ago), but when he returns, he lies to Ben-hadad and says that Elisha had prophesied a recovery. The next day, Hazael smothers the king to death with a water soaked cloth, and becomes king in his place.

• The story of Jehoram of Judah (1 Kings 22:51b and 2 Kings 8:16–24a) — Jehoram, the son of Jehoshaphat, succeeds him as king of Judah. Jehoram makes a pact with Israel, marrying into their royal family, though this results in him following their religious practices rather than the more Yahwistic ones of his own father. Edom, previously on Judah's side, revolts, and so Jehoram battles them, but is surrounded. Jehoram manages to escape, but his army flees, and Edom gains its independence. The town of Libnah also revolts against Jehoram.

• The story of Ahaziah/Jehoahaz of Judah (2 Kings 8:24b–29 and 9:27–29) When Jehoram (king of Judah) dies, his son, named as Ahaziah in Kings and as Jehoahaz in Chronicles (both names are equivalent, they are the same theophory as suffix and prefix respectively), rules over Judah in his place. Due to their family connection, Ahaziah supports Jehoram (king of Israel) at the battle of Ramoth-Gilead against Hazael, and later visits Jehoram while he is convalescing from his battle wounds. While visiting the convalescent, the forces of Jehu attack him and he flees, but is fatally wounded, and dies at Megiddo.

Look up forty-two in Wiktionary, the free dictionary. ... Gilgal is a place name in the Hebrew Bible. ... Jehoram (or Joram) was the king of Israel (2 Kings 8:16, 25, 28f), and he was the son of Ahab. ... Not to be confused with Elishah. ... This entry incorporates text from the public domain Eastons Bible Dictionary, originally published in 1897. ... Naaman the Syrian is mentioned in the Books of Kings in the Bible. ... Dothan was a city located at north of Shechem, and about 100 km north of Hebron, house of Jacob. ... Look up Accession in Wiktionary, the free dictionary. ... Hazael (Hebrew Hazael, meaning God has seen) was a court official and later an Aramean king who appeared in the Bible. ... Jehoram of Judah was the king of Judah, and the son of Jehoshaphat (2 Kings 8:16). ... This entry is not about King Ahaziah of Israel. ... Theophory is a reference to the naming practice of adding a gods name (or the local equivalent of the generic term for god) to an individuals proper name. ... Ramoth Gilead is a Filipino Christian rock band from Bacolod City, Negros Occidental. ...

Elisha and the House of Jehu

• The story of Jehu (2 Kings 9:1–10:31) — Elisha sends a prophet to anoint Jehu, a son of Jehoshaphat, as the king (despite Elijah already having done this). Once the prophet does this, Jehu organises a conspiracy against Jehoram (king of Israel), who was recovering at Jezreel from wounds inflicted by Hazael. When Jehu's troops approach Joram, Joram sends messengers to meet Jehu, but as Jehu forbids them to return to Joram, Joram is forced to meet Jehu himself. They meet in the field of Naboth, and Jehu accuses Jehoram's mother, Jezebel, of fornication and witchcraft, so Jehoram flees shouting that this is treason. However, on his way back, Jehoram is shot dead by Jehu with an arrow, and his body is taken to the field of Naboth in order to fulfil a prophecy. Ahaziah, the king of Judah, sees this, and flees, but is mortally wounded by Jehu, and dies at Meggido. Jehu heads to Jezreel, and when she learns of this, Jezebel puts on makeup, and calls down accusing him of murder, and asking if all is well. Jehu shouts out and persuades the palace eunuchs to defenestrate Jezebel, sending her to a gory death. Jehu challenges Israel to oppose him, but, frightened by him, they submit, and in accordance with his wishes, decapitate all the descendants of Ahab, sending Jehu the heads. Jehu also slaughters every descendant in Jezreel, and kills the kinsmen of Ahaziah (king of Judah) in a pit. Jehu then tricks the worshippers of Hadad (also known as Ba'al) by promising that he will worship Hadad, asking for them to gather at the temple of Hadad to make a sacrifice, evicting all the worshippers of Yahweh from the temple, closing the doors, and then slaughtering everyone inside. The temple of Hadad is then destroyed, and turned into a toilet.

• The story of Jehoahaz of Israel (2 Kings 10:32–35a, and 13:1–9a) During Jehu's reign, Hazael conquers Gilead. After Jehu dies, his son, Jehoahaz, becomes the new king, of the much reduced Israel. Under the yoke of Hazael, Jehoahaz appeals to Yahweh, and a saviour is sent to free Israel from Hazael (at no point does it explain who this saviour is, or what they do to save Israel). Hazael's aggression has resulted in Jehoahaz's army being reduced to a pittance.

• The story of Athaliah (2 Kings 11:1–20) — Athaliah, the mother of Ahaziah, on discovering the death of her son, sets out to kill the entire remaining royal family, and take the throne herself. However, her sister manages to hide Jehoash (sometimes abbreviated as Joash), the son of Ahaziah, in the temple of Yahweh. Six years later, the priest summons the captain of the guards and Carian mercenaries, and shows them Jehoash. The priest has the guards and mercenaries surround the temple and defend it, while he publicly anoints Jehoash as king. Although Athaliah discovers this, and shouts that this is treason, the priest has Athaliah taken away and killed. The people then go and obliterate the temple of Hadad, and slaughter its priest.

• The story of Jehoash of Judah (2 Kings 12:1–22a) — Jehoash becomes a king loyal to the worship of Yahweh, though not insistent on centralised worship, and passes a law that the temple priests should get to keep the money offered at the temple, on the condition that they also take responsibility for carrying out repairs to it. While they keep the money, they fail to make repairs, so the king complains, and the priests choose to reject the money rather than be responsible for repairs. The money is put into a chest and when it becomes full, the contents are smelted together and used to pay for repairs, which a separate individual is given oversight of. Ironically, after Hazael successfully besieges Gath, when he mounts an attack on Jerusalem, Jehoash is forced to buy him off with the treasures from the temple. In a later conspiracy, Jehoash is killed by his own men.

• The story of Jehoash of Israel (2 Kings 13:9b–13a, 13:13c–25 and 14:13–16a): Jehoash succeeds Jehoahaz, his father, as king of Israel. Jehoash goes to Elisha, who is dying, for help against Hazael. Elisha forces Jehoash to shoot an arrow through the window, and then prophecies that his doing so has ensured victory against Hazael. Elisha also makes Jehoash strike the ground with some arrows, and so Jehoash does so three times. Elisha states that this will ensure three victories, but by not striking the ground five or six times, has denied himself total outright victory. Elisha then dies, and is buried. While another funeral is taking place, Moabite raiders attack, so the mourners drop the body into Elisha's grave and flee, but when the body touches Elisha's, the man comes back to life. Hazael dies and is succeeded by the weaker Ben-hadad, who is defeated thrice by Jehoash, fulfilling Elisha's promise. Jehoash is later forced to fight the aggressive king of Judah, but succeeds and captures him. Jehoash goes on to Jerusalem where part of the walls are torn down, and Jehoash takes the treasure of the palace and temple.

• The story of Amaziah (2 Kings 12:1–22b, 14:1–14 and 14:17–21) — Amaziah, the son of Jehoash (the king of Judah), succeeds him as king of Judah. Amaziah slaughters those who killed his father, though is merciful enough to spare their descendants. Amaziah then goes on military campaigns, conquering the Edomites. Amaziah challenges Jehoash (the king of Israel), but Jehoash responds with a parable about the Thistle of Lebanon. Amaziah attacks anyway, and the two sides meet in battle, but Judah is defeated, and Amaziah is captured. Later, Amaziah, now free (without explanation), hears of a conspiracy against him, so flees to Lachish, but is pursued there and killed.

• The story of Jeroboam (II) (2 Kings 13:13b and 14:23–29a) — Jeroboam becomes king of Israel after the death of Jehoash (the king of Israel), his father. Despite following Canaanite religion (for which the books of Kings, Chronicles, Hosea, Joel, Amos, and Jonah, condemn him), Jeroboam is otherwise a hero, as he manages to expand the boundaries of Israel as far as the Arabah, and defeats Aram, returning Hamath to Israelite control, as had been prophesied.

• The story of Uzziah (2 Kings 14:22, 14:29b–15:7b, 15:32–36, and 15:38a) — The son of Amaziah, Uzziah (Kings mistakenly names him Azariah, which in Chronicles is instead the name of his high priest), succeeds him as king of Judah, and rebuilds Elath. However, Uzziah suffers from leprosy, so his son, Jotham, reigns as regent (Chronicles states that Uzziah was deposed by a rebellion of the priesthood, and was cursed with leprosy as a result, and sent to live with the lepers). The construction of a gate of the temple is attributed to Jotham's mother. Jotham formal