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By Lester Grabbe, Martti Nissinen (eds.)

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26 Constructs of Prophets and Prophecy These prophets no longer make their appearance in narratives. According to William Schniedewind, The obvious reason for this is that the prophetic narratives in SamuelKings mostly concern the northern kingdom … Since the Chronicler wrote a history of the southern kingdom, there was little for the Chronicler to borrow. There must have been stories of Judaean prophets, but we do not have them in the book of Kings. What then was the source of the Chronicler’s prophetic narratives?

See, for example, William Johnstone, “Guilt and Atonement: The Theme of 1 and 2 Chronicles” in A Word in Season: Essays in 31 Pancratius Beentjes 31 It can hardly be a coincidence, of course, that this important theological notion of “seeking YHWH” had already been incorporated in the preceding chapter (2 Chr 14:3, 6). In fact, it is this notion of “seeking YHWH” together with the phrase “He/YHWH had given ... security on every side” (2 Chr 14:5–6; 15:15) that creates a kind of an envelope structure for the first part of the Chronicler’s narrative on King Asa.

Whereas 1 Kgs 15:9–24 includes sixteen verses, the Chronicler’s narrative on Asa covers no less than forty-seven verses, so that the majority of it (esp. 23 After the victory over the Cushites, which according to the Chronicler’s theology has entirely described as a divine act (2 Chr 14:11–12), Asa and his men returned to Jerusalem (14:15). Then with the help of the “possession formula” ‫היתה עליו רוח אלהים‬, which in the Hebrew Bible is never used with respect of classical prophets, a literary character called Azarjahu son of Oded is introduced (15:1).

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