The conflict between the tribes to whom the name Israel by historical right belonged, headed by Ephraim, intent on reclaiming the ancient liberties which Solomon had curtailed and securing adequate guarantees for them, and Rehoboam, obstinate to maintain the despotism which his father had established and the supremacy of Judah, ended in the Israelite tribes refusing to acknowledge the succession and setting up a kingdom of their own with Jeroboam the son Nebat as king. These critical events are narrated in the source, 1 Kings xii. 1-20, with noteworthy impartiality; a comparison with the treatment of the matter by the author of the Book of Kings himself in xi. 29-39; xii. 21-24, is instructive. The account of Jeroboam's religious foundations and innovations in c. xii. 26-33 (with which xiii. 33^b belongs) is probably based on an old Israelite source (the temples Jeroboam built, etc.), on which the author of the book has put his own construction and made his own comments. 1 Kings 13 is a specimen of the edifying stories--religious fiction--which were added to the historical books at a very late time and are especially numerous in Chronicles; the reference to it in 2 Kings xxiii. 17 f. is an interpolation in a context itself post-exilic. The story of the visit of Jeroboam's wife to the prophet Ahijah (1 Kings xiv. 1-18) is in the manner of the author, but seems to have an older basis. The fluid state of the text at a very late time is again shown by the fact that in some recensions of the Greek version the story is not found in this place, but, together with other matter about Jeroboam (in part variant parallel to 1 Kings xi. 26 ff., 40), in a long passage which stands in c. 12 between vss. 24 and 25. The invasion of Shishak, king of Egypt (1 Kings xiv. 25-28), is introduced by the author with a catalogue of the deuteronomic transgressions which provoked God to punish the kingdom in this way; the similarity to the introduction to the oppressions in Judges is apparent. So in the following chapters: the author's facts probably come from annalistic sources which can in places be recognized, but the religious interpretation of the events, which he sometimes gives in his own quality as historian, sometimes puts into the mouth of a prophet (e.g. xvi. 1-7, cf. xiv. 1-18), is from the point of view of the deuteronomist school.