Biblical history ends with the triumph of the Judaean community, the true "Israel," the right to which title is found in the distant past. The Judaean view pervades the present sources, and whilst its David and Solomon ruled over a united land, the separation under Jeroboam is viewed as one of calf-worshipping northern tribes from Jerusalem with its one central temple and the legitimate priesthood of the Zadokites. It is from this narrower standpoint of an exclusive and confined Judah (and Benjamin) that the traditions as incorporated in the late recensions gain fresh force, and in Israel's renunciation of the Judaean yoke the later hostility between the two may be read between the lines. The history in Kings was not finally settled until a very late date, as is evident from the important variations in the Septuagint, and it is especially in the description of the time of Solomon and the disruption that there continued to be considerable fluctuations.[57] The book has no finale and the sudden break may not be accidental. It is replaced by Chronicles, which, confining itself to Judaean history from a later standpoint (after the Persian age), includes new characteristic traditions wherein some recollection of more recent events may be recognized. Thus, the south Judaean or south Palestinian element shows itself in Judaean genealogies and lists; there are circumstantial stories of the rehabilitation of the Temple and the reorganization of cultus; there are fuller traditions of inroads upon Judah by southern peoples and their allies. There is also a more definite subordination of the royal authority to the priesthood (so too in the writings of Ezekiel, q.v.); and the stories of punishment inflicted upon kings who dared to contend against the priests (Jehoash, Uzziah) point to a conflict of authority, a hint of which is already found in the reconciliation of Zerubbabel and the priest Joshua in a passage ascribed to Zechariah (ch. vi.).