"... In the Septuagint, upon which the Vulgate and consequently all Christian translations of the Old Testament are dependent, the Books of Joshua through Kings come to be understood as existing in permanent proximity to the Torah and to be clearly disassociated from the writing prophets. These latter texts are sometimes even placed at the end of the canon and judged to be eschatological. By contrast, the perception of the Books of Joshua through Kings increasingly come to be understood as an authoritative description of history. This becomes evident in different ways. The most important way is the unified designation of the Books of Samuel through Kings as the βασιλειvν “(Books of) Kingdoms,” or in the Vulgate as Regum “([Books of] Kings).” The four books which are sequentially numbered and grouped together in this way are perceived as a whole as the history of the monarchy in Israel. Numbering these writings as four distinct books was not at home in the Hebrew tradition. It has been appropriated for the first time in the 15th and 16th century. During this time, Samuel and Kings are divided into two separate books each. In order to bring together and complete the history of Israel, the Septuagint, and occasionally also the Hebraic tradition, has added the Book of Ruth (compare the genealogy of David, Ruth 4:17–22) and caused to follow the literature of Chronicles as well as Esther, Judith, Tobit, and the Books of Maccabees. In this manner, a tradition complex has originated for the history of Israel in the Septuagint and its dependent translations. The theological profile for this tradition complex clearly is to distinguish it from the “Former Prophets” of the Hebrew Bible ..."