h examples recur in Judges, Samuel and
Kings, and this treatment of history in accordance with religious or
ethical doctrines finds its continuation in the didactic aims which
characterize the later non-canonical writings (cf. JUBILEES; MIDRASH).

The most prominent examples of disagreement with earlier sources may
be briefly noticed. Thus, it would appear that the book has confused
Jehoiakim and Jehoiachin (2 Chron. xxxvi. 5-8) and has statements
which directly conflict with 2 Sam. xxi. 19 (1 Chron. xx. 5; see
GOLIATH), and 1 Kings ix. 10 seq. (2 Chron. viii. 2); it has changed
Hezekiah's submission (2 Kings xviii.) into a brave resistance (2
Chron. xxxii. 1-8) and ignored the humiliating payment of tribute by
this king and by Joash (2 Kings xii. 18; 2 Chron. xxiv. 23 sqq.).[5]
That Satan, and not Yahweh incited David to number Israel (1 Chron.
xxi.; 2 Sam. xxiv. 1) accords with later theological development.

A particular tendency to arrange history according to a mechanical
rule appears in the constant endeavour to show that recompense and
retribution followed immediately on good or bad conduct, and
especially on obedience or disobedience to prophetic advice. Thus, the
invasion of Shishak (see REHOBOAM) becomes a typical romance (2 Chron.
xii.); the illness of Asa is preceded by a denunciation for relying
upon Syria, and the chronology is changed to bring the fault near the
punishment (2 Chron. xv. seq.). The ships which Jehoshaphat made were
wrecked at Ezion-geber because he had allied himself with Ahaziah of
Israel despite prophetic warning (2 Chron. xx. 35 sqq.; 1 Kings xxii.
48; cf. similarly the addition in 2 Chron. xix. 1-3), and the later
writer supposes that the "Tarshish ships" (large vessels such as were
used in trading with Spain--cf. "Indiamen") built in the Red Sea were
intended for the Mediterranean trade (cf. 2 Chron. ix. 21 with 1 Kings
x. 22). The Edomite revolt under Jehoram of Judah becomes the penalty
for the king's apostasy (2 Chron. xxi. 10-20; 2 Kings viii. 22),
Ahaziah was slain because of his friendship with Jehoram (2 Chron.
xxii. 7). The Aramaean invasion in the time of Joash of Judah was a
punishment for the murder of Jehoiada's son (2 Chron. xxiv.; 2 Kings
xii.). Amaziah, after defeating Edom (2 Chron. xxv., esp. verses
19-21; see 2 Kings xiv. 10 seq.), worshipped strange gods, for which
he was defeated by Joash of Israel, an