In the Books of Kings, it is true, the tradition is not systematically translated into the mode of view of the Law, as is the case in Chronicles.  What reminds us most strongly of Chronicles is the introduction from time to time of a prophet who expresses himself in the spirit of Deuteronomy and in the language of Jeremiah and Ezekiel, and then disappears. l

****************************************** 1.  Cf.  Kuenen, Profeten onder Israel (1875), ii. p. 143; English translation (1877), p 398.  One of these Deuteronomistic prophecies is cited above, p. 275.  They are in part anonymous, e.g, 2Kings x. 30, xxi. 10 seq, in part connected with old names, e.g 1Kings xvi. 1 seq.  In many instances no doubt the reviser found flints in his sources and worked them out in his own style; thus, 1Kings xiv. 7 seq., xxi 21 seq. 2Kings ix. 7 seq.  In these passages the Deuteronomistic ideas and the phraseology of Jeremiah and Ezekiel are distinctly present [ HNNY MBY) R(h ], but detached expressions of an original type also occur,—­which, it is true, are then constantly repeated, e.g. (CWN W(ZWB.  Names, too, like Jehu ben Hanani, are certainly not fictitious:  we are not so far advanced as in Chronicles.  Cf. 1Samuel ii. 27 seq.; 2Samuel vii. 1 seq. ****************************************

In this way the Law is introduced into the history in a living way; the prophets keep it effective and see it applied, according to the principle stated, 2Kings xvii. 13, which is founded on Jeremiah vii. 25; Deuteronomy xviii. 18:  “Jehovah testified to them by all the prophets and seers saying, Turn ye from your evil ways and keep my commandments and statutes, according to all the Torah which I commanded your fathers and which I sent unto you by my servants the prophets.”  The most unblushing example of this kind, a piece which, for historical worthlessness may compare with Judges xix.-xxi. or 1Samuel vii. seq., or even stands a step lower, is 1Kings xiii.  A man of God from Judah here denounces the altar of Bethel, at which King Jeroboam is in the act of offering sacrifice, in these terms:  “O altar, altar, behold a son shall be born to the house of David, Josiah by name; and upon thee shall he offer the priests of the high places, that burn incense upon thee, and men’s bones shall be burned upon thee.”  And to guarantee the truth of this prophecy, to be fulfilled three hundred years afterwards, he gives the sign that the altar shall burst asunder, and the ashes of the sacrifice upon it be poured out—­which at once takes place.  This legend, however, does not really belong to the Deuteronomist, but is a still later addition, as is easily to be seen from the fact that the sentence xii. 31 is only completed at xiii. 34.  It deserves remark that in the two verses which introduce the thirteenth chapter, xii. 32 seq., the feast of tabernacles is fixed, in accordance with the Priestly Code, as the 15th of the 7th month.