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 the kingdom, while the prophetic writings contained likewise information as to the undertakings of the kings. The latter might contain more detailed accounts in reference to some kings, the former in reference to others; and this very circumstance, or some other reason which cannot now be ascertained by us, may have caused the writer of the Chronicle to refer to the former in reference to one king, and to the latter in reference to another. Finally, 4. Bähr remarks, S. viii.f.: “Quite a number of sections of our books (of Kings) are found in the Chronicle, where the words are identical, and yet the reference there is to the writings of single definite persons, and not to the three original documents from which the Kings is compiled. Thus, in the first place, in the history of Solomon, in which the sections 2 Chron 6:1-40 and 1 Kings 8:12-50; 2 Chron 7:7-22 and 1 Kings 8:64-9:9; 2 Chron 8:2-10:17 and 1 Kings 9:17-12:17; 2 Chr. 9:1-28 and 1 Kings 10:1-28, etc., are identical, the Chronicle refers not to the book of the history of Solomon (as 1Ki 11:41), but to the דּברי of the prophet Nathan, etc. (2Ch 9:29); consequently the book of the history of Solomon must either have been compiled from those three prophetic writings, or at least have contained considerable portions of them. The case is identical with the second of the original documents, the book of the history of the kings of Judah (1Ki 14:29 and elsewhere). The narrative as to Rehoboam is identical in 2 Chron 10 and 1 Kings 12:1-19, as also in 2Ch 1:1-4 and 1Ki 12:20-24; further, in 2Ch 12:13. as compared with 1Ki 14:21.; but the history of the kings of Judah is not mentioned as an authority, as is the case in 1Ki 14:29, but the דּברי of the prophet Shemaiah and the seer Iddo (2Ch 12:15). In the history of King Abijah we are referred, in the very short account, 1Ki 15:1-8, for further information to the book of the history of the kings of Judah; while the Chronicle, on the contrary, which gives further information, quotes from the מדרשׁ of the prophet Iddo (2Ch 13:22). The case is similar in the history of the kings Uzziah and Manasseh: our author refers in reference to both to the book of the kings of Judah (2Ki 15:6; 2Ki 20:17); the chronicler quotes, for the first the כּתב of the prophet Isaiah the son of Amoz (2Ch 26:22), for the latter חוזי דּברי   (2Ch 33:19). By all these quotations it is satisfactorily shown that the book of the kings of Judah is compiled from the historical writings