1 even record an invasion of Philistines and Arabians (? Edomites), an attack upon Jerusalem, the removal of the palace treasures and of all the royal sons with the sole exception of Jehoahaz, i.e. Ahaziah (see JEHORAM; JEHOSHAPHAT). Had the two kingdoms been under a single head, these features might find an explanation, but it must be allowed that it is extremely difficult to fit the general situation into our present history, and to determine where the line is to be drawn between trustworthy and untrustworthy details. Moreover, of the various accounts of the massacre of the princes of Judah, the Judaean ascribes it not to Jehu and the reforming party (2 Kings x. 13 seq.) but to Athaliah (q.v.). Only the babe Jehoash was saved, and he remained hidden in the Temple adjoining the palace itself. The queen, Athaliah, despite the weak state of Judah after the revolt in Philistia and Edom, actually appears to have maintained herself for six years, until the priests slew her in a conspiracy, overthrew the cult of Baal, and crowned the young child. It is a new source which is here suddenly introduced, belonging apparently to a history of the Temple; it throws no light upon the relations between Judah with its priests and Israel with its prophets, the circumstances of the regency under the priest Jehoiada are ignored, and the Temple reforms occupy the first place in the compiler's interest. The Judaean annals then relate Hazael's advance to Gath; the city was captured and Jerusalem was saved only by using the Temple and palace treasure as a bribe. On the other hand, Chronicles has a different story with a novel prelude. Jehoash, it is said, turned away from Yahweh after the death of Jehoiada and gave heed to the Judaean nobles, "wrath came upon Judah and Jerusalem for their guilt," prophets were sent to bring them back but they turned a deaf ear. The climax of iniquity was the murder of Jehoiada's son Zechariah. Soon after, a small band of Syrians entered Judah, destroyed its princes, and sent the spoil to the king of Damascus; the disaster is regarded as a prompt retribution (2 Chron. xxiv.). The inferiority of Chronicles as a historical source and its varied examples of "tendency-writing" must be set against its possible access to traditions as trustworthy as those in Kings.[17] In the present instance the novel details cannot be lightly brushed aside. The position of Judah at this period must be estimated (a) from the preceding years of intimate relationship with Israel to the accession of Jehu, and (b) from the calamity about half a century later when Jerusalem was sacked by Israel. The Judaean narratives do not allow us to fill the gap or to determine whether Judaean policy under the regent Jehoiada would be friendly or hostile to Israel, or whether Judaean nobles may have severed the earlier bond of union. If the