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ways in committing the history of Israel to writing. The foundation for this occupation had no doubt been laid in the companies or schools of the prophets, which had been called into existence by Samuel, and in which not only sacred music and sacred song were cultivated, but sacred literature also, more especially the history of the theocracy. Consequently, as Oehler supposes, in all probability the foundation was laid even in the caenobium at Ramah (1Sa. 19:19ff.) for that great historical work, which was composed by prophets during the following centuries and is frequently referred to in the books of Kings, and which certainly lay before the writer of the Chronicles, through possibly in a revised form. The task of writing down the history of the theocracy was very closely connected with a prophet’s vocation. Called as they were to be watchers (zophim or mezappim: vid., Micah 7:4; Jer. 6:17; Eze. 3:17; Eze 33:7) of the theocracy of the Lord, it was their special duty to test and judge the ways of the nation and its rulers according to the standard of the law of God, and not only to work in every possible way for the recognition of the majesty and sole glory of Jehovah, to bear witness before both high and low against every instance of apostasy from Him, against every violation of His ordinances and rights, and to proclaim judgment upon all who hardened themselves against the word of God and salvation and deliverance to the penitent and desponding; but also to set forth the guidance of Israel in the light of the saving purpose of God, and the inviolable rule of divine retribution, — to pass sentence upon the past circumstances of the nation, particularly the life and conduct of its kings, according to the standard of the law, — and to exhibit in their fate the reality of the divine promises and threats; and through all this to hold up, in the past history of the fathers, a mirror for the warning and comfort of future generations. With all these facts before us, we are fully warranted in assuming, that the prophetic works of history were employed as sources even in the composition of the books of Samuel. But this is not a probable supposition so far as the times of the judges are concerned, as we can find no certain traces of any organized prophetic labours by which the national life could be at all deeply influenced, notwithstanding the fact, that beside the prophetess Deborah (Jdg 4:4), there is a prophet mentioned in Jdg 6:7ff., and 1Sa. 2:27. But even if the author of our book of Judges could not avail himself of any prophetic writings, we must not on that account deny that he may have made use of other written statement and accounts,