THE SOURCES
xxxi
(3) The history of Gad the seer (1 Chr. xxix. 29).
(4) The last acts of David (1 Chr. xxiii. 27). [Perhaps the same as (5).]
(5) The chronicles (lit. acts of the days) of king David (1 Chr. xxvii. 24).
(6) The prophecy of Ahijah the Shilonite (2 Chr. ix. 29).
(7) The visions of Iddo the seer (2 Chr. ix. 29).
[For the kings of Judah (excepting Jehoram, Ahaziah, Athaliah, Amon, Jehoahaz, Jehoiachin, and Zedekiah).]
(8) The histories of Shemaiah the prophet and of Iddo the seer (2 Chr. xii. 15).
(9) The commentary (lit. Midrash[1]) of the prophet Iddo (2 Chr. xiii. 22).
(10) The history of Jehu the son of Hanani which is inserted in the books of the kings of Israel (2 Chr. xx. 34).
(11) A writing of Isaiah the prophet (2 Chr. xxvi. 22).
(12) The vision of Isaiah the prophet the son of Amoz in the books of the kings of Judah and Israel (2 Chr. xxxii. 34).
(13) ?The history of Hozai (lit. the seers) (2 Chr. xxxiii. 19).
(14) ?A genealogical register compiled in the time of Jotham and Jeroboam II (1 Chr. v. 17).
(15) A collection of "lamentations" (2 Chr. xxxv. 25).
B. Those with general titles.
(1) A Book of the Kings of Judah and Israel (cited for the reigns of Asa, Amaziah, Ahaz, and Hezekiah; 2 Chr. xvi. 11, xxv. 26, xxviii. 26, xxxii. 32). Cp. (12) above.
(2) A Book of the Kings of Israel and Judah (cited for Jotham, Josiah, and Jehoiakim; 2 Chr. xxvii. 7, xxxv. 27, xxxvi. 8).
(3) A Book of the Kings of Israel (cited for genealogies, 1 Chr. xix. 1; for the reign of Jehoshaphat, 2 Chr. xx. 24; and for Manasseh, 2 Chr. xxxiii. 18).
(4) A Midrash[1] of the Book of Kings (for the reign of Joash, 2 Chr. xxiv. 27).
- ↑ 1.0 1.1 The noun Midrash is derived from a verb meaning to search out, explore. The word occurs only in 2 Chr. xiii. 22, xxiv. 27 in the O.T. but is very common as a description of many works of later Jewish literature. A Midrash may be defined as an imaginative adaptation of an idea suggested by Scripture, especially a homiletic exposition or an edifying religious story. In midrashic writings "numbers are multiplied, all the details assume larger and more exalted proportions, right is always richly rewarded and wickedness signally punished, miracles are common, and prophets and kings deliver majestic, spiritual addresses, embodying the best doctrines of later Judaism" (Kent, Student's O.T. 11. p. 20). Several of the narratives in Chronicles partake of this character. For later and more obvious examples, compare the stories of Tobit and Susanna in the Apocrypha.
