Chronicles Making Sense of Israel

1
ChroniclesMaking Sense of Israels History

• APTS-BIB508-2006

2
General Introduction

• Name
• "the words (or events) of the days" -
• µymyh yrbd
• "the things left/passed over" - Paraleipomrnwn

3
General Introduction

• Canonical Setting - Canonical Order
• Baba Bathra 14b Chronicles appears at the end
  of the Writings
• But in Codex Leningrad B19a Codex Aleppo it is
  found at the beginning of the Writings.
• LXX placed after Kings before Ezra Nehemiah.
• Canonicity Josephus, Mishnah, Matt 23.35 / Luke
  11.51

4
General Introduction

• Date of Composition
• Bab. Bath. 15a Ezra the scribe who "wrote the
  genealogy of Chronicles unto himself."
• 1 Chr 3.19-24 Zerubbabel (520 B.C.E) to 400
  B.C.E.

5
Text Qumran

• "Only a single small fragment, dated about 50-25
  BCE, remains out of the sixty-five chapters of 1
  and 2 Chronicles. In contrast, four manuscripts
  of 1 and 2 Samuel and three of 1 and 2 Kings were
  preserved, one quite extensively. The relative
  scarcity of Chronicles at Qumran could be a
  matter of either chance or design, since
  Chronicles has a strong focus on Jerusalem and
  the Temple, from which the Qumran community had
  removed itself."

6
Text Qumran

• Preceding the recognizable text from 2
  Chronicles 2827-293, however, are the remains
  of a few letters in the previous column. They
  yield no connected text, but neither do they
  match any of the traditional text of Chronicles
  within a chapter or two before the recognizable
  text . . . . "

7
Text Masoretic

• "The text of Chronicles is in fair condition,
  though by no means up to the standard of many of
  the older Old Testament book." Curtis

8
Text LXX

• "1 Esdras contains only chaps. 3536 from the
  book of 2 Chronicles and was written in
  2d-century Egypt." Klein
• "This second translation (Par.) is also now
  dated to 2d-century-B.C.E. Egypt. . . . G itself
  has has been extensively revised, so that its
  fairly close approximation to MT may result to a
  large extent from the recensional process."

9
Chronicles Ezra-Nehemiah

• Zunz
• ". . . I. Zunz suggested that many of the
  puzzling peculiarities of Ezra-Nehemiah and
  Chronicles could be resolved as soon as one
  recognized that Chronicles and Ezra-Nehemiah in
  that order constitute a single, continuous work,
  composed by a single author, i.e., the
  Chronicler. This single work, Zunz maintained,
  was later separated into two distinct books."
  Eskenazi, In An Age of Prose A Literary
  Approach to Ezra-Nehemiah, 14-15

10
Chronicles Ezra-Nehemiah

• Zunz four basic arguments for single authorship
• 1. Parallels between the beginning of Ezra and
  the conclusion of 2 Chronicles.
• 2. Linguistic similarities between Ezra-Nehemiah
  and Chronicles
• 3. Theological and ideological similarities
  between Ezra-Nehemiah and Chronicles
• 4. The evidence of 1 Esdras
• Eskenazi, Tamara Cohn, In An Age of Prose A
  Literary Approach to Ezra-Nehemiah, 15 Note S.
  R. Driver, Introduction, 516-554 and Curtis
  Madsen

11
Chronicles Ezra-Nehemiah

• Theological and ideological similarities between
  Ezra-Nehemiah and Chronicles
• David Solomon
• Emphasis on the Cult
• Genealogies
• Retribution
• Concept of Israel
• Anti-Samaritan Polemic

12
Overall Perspective Aim

• A history from Adam (1 Chr 1.1) to Cyrus king of
  Persia (2 Chr 36.22-23). Pfeiffer, "Chronicles,
  I and II," IDB, Vol 1, 572
• "For Chronicles, the center of the history of
  Israel is to be found in the temple and its
  worship, its priesthood and even in less elevated
  personnel." Soggin, Introduction to the OT, 483

13
Overall Perspective Aim

• "The author was attempting to interpret to the
  restored community in Jerusalem the history of
  Israel as an eternal covenant between God and
  David which demanded an obedient response to the
  divine law. Childs, Introduction to the OT as
  Scripture, 644

14
Overall Perspective Aim

• "The intent of the Chronicler was neither to
  rewrite the history of Judah nor specifically to
  gather what had not been covered by his
  predecessors. His work is a lesson for the people
  of his time and situation drawn from the history
  of his people. It might be referred to as a
  series of lectures or sermons on the bearing of
  that history upon the needs of the hour. Myers,
  J. M. I and II Chronicles Anchor Bible, xviii

15
Sources Used by the Chronicler

• Book of the Kings of Judah (1 Chr 9.1 2 Chr
  20.34)
• Chronicles of the Kings of Israel (2 Chr 33.18)
• Non-Biblical Sources

16
Literary Features and Genre

• The major part of 1 Chr is composed of four
  literary forms (1) genealogies, such as, above
  all, chaps. 1-8 (2) Lists, such as 1 Chr 9.3-23
  11.10-47 12 and much of chs. 22, 28, and 29
  (3) Speeches, sermons, and prayers such as those
  of chaps. 22, 28, and 29 (4) An unnamed genre
  reflected in such chapters as 1 Chr 10-11, 13-14,
  16, 17-21, consisting in the main of extracts
  from Samuel-Kings (and, in ch 16, Psalms), often
  related verbatim, but also with alterations,
  additions, and deletions. Braun, Roddy, 1
  Chronicles, xxiii-xxiv

17
Structure

• 1 Chr 1-9 Adam to David
• 1 Chr 10-29 David
• 2 Chr 1-9 Solomon
• 2 Chr 10-39 Kings of Judah

18
Chroniclers Historiography

• The author evidently compiled his work against
  the background of life in the post-exilic
  theocratic community, an institution that was
  religious rather than secular in structure, and
  in which the divine will was mediated to the
  people through an acceptable priesthood. It was
  the responsibility of the latter to maintain
  ceremonial holiness as a normative feature of
  life by means of Temple worship and correct
  ritual observances, reflecting the ideals of the
  Ezekiel and some of the post-exilic prophets in
  this regard . . . . Harrison, 1158

19
Chroniclers Historiography

• Von Rad observes that the shift in circumstances
  required a new orientation to the traditional
  historical materials
• Myers speaks of the Chronicler trying to bring
  history to bear on the religious problems of his
  day
• Japhet sees Chronicles as a response to a new
  generation's need to live the religious
  experience contained in history as the area of
  God's way with humanity
• Johnstone describes the activity of the
  Chronicler as a hermeneutical exercise, receiving
  the tradition and seeing its application in new
  circumstances . . .

20
Chroniclers Historiography

• Duke identifies the Chronicler's self-imposed
  task as a creative use of historical narrative
  for instructive and apologetic purposes.
• Implicit in all of these opinions is that the
  Chronicler is as much theologian as historian and
  that his concern is more with his contemporary
  community than with establishing what actually
  happened in the past. Riley, William, King and
  Cultus in Chronicles Worship and the
  Reinterpretation of History. JSOT Supplement
  Series 160, 28

21
Chroniclers Historiography

• The Chronicler's historical interest, therefore,
  has two foci the events of the past and his
  contemporary community. Riley, William, King
  and Cultus in Chronicles Worship and the
  Reinterpretation of History. JSOT Supplement
  Series 160, 29

22
Chronicler as Exegete

• "A characteristic feature of the Chronicler's
  method arising from his concept of scripture is
  his reading of its various parts as a unity. He
  views his sources all on the same plane with no
  regard for historical development which would
  attempt to distinguish between older and younger
  elements. The effect of this method is to
  harmonize the various parts into an inner unity
  which reconciles differences, resolves tensions,
  and establishes links between disparate parts."
  Childs, 248

23
Theological Themes

• Cult
• ". . . the Chronicler's high opinion of the cult
  at the Jerusalem Temple, the only legitimate
  sanctuary. The center of interest to the
  performance for the cult itself the sacrifices
  are described at length. It is characteristic
  that only authorized cultic personnel are allowed
  access to holy places and permitted holy actions,
  and that liturgical singing is reserved to the
  Levites." Fohrer, 248

24
Theological Themes

• "The Dtr was concerned with the book- the law
  book- which was for him the guide to the nation's
  relationship with the Lord in the promised land
  now occupied by Israel. The Chronicler, on the
  other hand, emphasized the aspect of God's
  presence in the practice of worship. He was aware
  of the acts of God in history, especially the
  history of his people, as evidenced by his
  reliance upon Samuel and Kings for so much of his
  information. But he was even more interested in
  the continuity of the cult which symbolized the
  abiding presence of God in the midst of his
  people and which had been interrupted only by
  relatively short periods of apostasy. Myers,
  lxxii

25
Theological Themes

• The Temple
• "The position of the temple is central in 1 Chr
  (as well as 2 Chr and Ezra-Nehemiah)." Braun,
  xxix
• "It signified the presence of the Lord at the
  seat of Israel's government. Hence its precincts
  became the place for worship on every occasion
  desired by the Lord or dictated by the
  experiences and needs of his people . . . .

26
Theological Themes

• In short, as represented by king, priests,
  Levites, and temple servants. It was the heart of
  the nation's life, beating rapidly and joyfully,
  or slowly and erratically, but beating
  nevertheless throughout her life. That was the
  basic concern of the Chronicler, whose portrait
  is not merely that of a symbol or lifeless
  formality the temple was the life center of the
  people of God, the hub of the Lord's kingdom on
  earth. Myers

27
Theological Themes

• Priests Levites
• "The position of the cultus sketched by the
  Chronicler required an extensive organization of
  personnel. He was meticulous about the proper
  character, appointment, and service of those who
  officiated because of the serious view he took of
  the demands of the Yahwistic religion of his
  time. He wanted, above all else, to avoid the
  dangerous miscalculations of the past and to
  maintain a holy relationship with the Lord so
  that the congregation of Israel might please the
  Lord and continue to enjoy his blessings in the
  land given to the fathers (cf. Neh 9.13-15).
  Myers

28
Theological Themes

• It presents the cultic forms of the Lords
  worship as having been established in two
  stages first, the Law, with its precepts and the
  details of the sacrificial cult, was given
  through Moses then the place of worship, its
  order and organization were established as
  permanent institutions by David and achieved
  their complete realization under Solomon. The
  idea of a central, unique place of worship is
  expressed as a concrete historical reality, with

29
Theological Themes

• the unwavering conviction that the only
  legitimate form of cultic worship is the central
  cult of the Jerusalem Temple. Of the Temple
  personnel, special attention is paid to the
  non-priestly classes Levites, singers, and
  gatekeepers, conceived of as constituting
  sub-orders of the Levites. Whether a reflection
  of the Chroniclers actual circumstances, or an
  expression of his own stand on controversial
  issues regarding the functions and status of the
  various cultic orders, Chronicles is one of the
  most important reflections of the changes which
  affected the structure and functions of the
  clerical orders during the Second Temple period.
  Japhet, Sara. I II Chronicles OTL, 45

30
Theological Themes

• Sacrifices
• "The three elemental offerings were observed -
  the burnt offering, the peace offering, and the
  meal offering. Myers

31
Theological Themes

• David Solomon
• . . . the portraits of both Solomon and David in
  Chr were designed idealizations. Such
  idealizations, moreover, were not intended by the
  Chronicler to magnify the dynasty that had been
  established so much as they were aimed at
  pointing to the splendor of the temple, which
  endorsed the character of Israel as a theocracy .
  . . . It is therefore more probable that the
  function of the Davidic-Solomonic narratives in
  Chr are theocratic (Kingdom of God) in their
  nature rather than that they are dynastic.
  Dumbrell, "The Purpose of the Books of
  Chronicles," JETS, 27/3 (September, 1984), 262

32
Theological Themes

• . . . Chr concerns himself so much with David's
  authority because there was not clear consensus
  in the postexilic Israel about a continuing role
  for David's successors. . . . Chr has arranged
  and expanded the narrative materials about David
  and his successors in such a way as to highlight
  the authority of David. This intent comes to
  peculiar expression in David's own speeches. De
  Vries, "Moses and David as Cult Founders," JBL,
  107/4 (1988), 632

33
Theological Themes

• Chr intends to express the notion that Solomon's
  duty was simply to carry out the rules laid down
  by David. It is his idea also that certain late
  representatives of Davidic line (Joash, 2 Chr
  24.4-14 Hezekiah, 2 Chr 29-31 Josiah, 2 Chr 35)
  should issue new orders for organizing and
  carrying out specific elements in the Temple
  ritual. De Vries, "Moses and David as Cult
  Founders," JBL, 107/4 (1988), 633

34
Theological Themes

• All Israel
• "The Chronicler is at great pains to demonstrate
  the enthusiastic and unanimous participation of
  'all Israel' in the activities surrounding the
  kingship of both David and Solomon, as well as in
  significant cultic events such as the transfer of
  the ark and the construction of the temple."
  Braun

35
Theological Themes

• "all Israel" 41x in Chr 8x in Ezra/Nehemiah
  while in the parallel passages of Dtr 6x.
• "all the congregation" 21x in Chr, Ezra,
  Nehemiah verses 4x in Kings.

36
Theological Themes

• Retribution
• "Chronicles is noted for its distinctive doctrine
  of retribution, recognized since Wellhausen, and
  conveniently labelled "direct" or "immediate"
  retribution. Two recurrent elements mark this
  doctrine and distinguish it from DH.
• First, in contrast to DH where retribution is not
  integrated throughout but placed largely in the
  framework of the narrative, Chronicles weaves its
  concept of retribution quite thoroughly into all
  aspects of its account. In Chronicles all history
  unfolds in terms of retribution, down to the
  minute details.

37
Theological Themes

• Second, Chronicles understands the fate of each
  generation to be determined directly by its own
  obedience or disobedience to God. Not for
  Chronicles is the possibility that one generation
  suffers for the sins of its predecessors. God's
  blessings in each generation inevitably follow
  that generation' reliance on God God's wrath
  follows faithlessness with utmost regularity.
  This doctrine so fully permeates the book that,
  as Braun says, referring to immediate
  retribution, "It is difficult to find an addition
  which the Chronicler has made to his Vorlage
  which does not function in these terms."
  Eskenazi, 26-27

38
Theological Themes

• Punishment Repentance
• "Lest the Chronicler's theology be denigrated, it
  must be noted that he too knows of a grace of God
  which surpasses the strict requirements of
  retribution and which is found through
  repentance." Braun

39
Theological Themes

• "The pattern of reward and punishment in
  Chronicles is regular but not simply mechanical.
  Repentance is always available and efficacious,
  and prophets appear to call for such repentance.
  The role of the prophets in Chronicles is
  particularly significant and carefully stress.
  Willi shows how the narrative in Chronicles is
  intricately constructed to make the points that
  the Chronicler wants to highlight.

40
Theological Themes

• The role of the prophets turn out to be central
  in Chronicles' distinctive exegesis and
  structure. Chronicles has more prophet than do
  its sources. These prophets play a crucial role
  as mediators between Israel and God. They are the
  cornerstone of Chronicles' carefully worked out
  retribution. The fate of kings and nation in
  Chronicles depends directly on how they respond
  to the prophetic message." Eskenazi, 27

41
Theological Themes

• The Disposition of the Heart
• "For Chr it is not sufficient that Israel observe
  the letter of the law, i.e., bringing
  contributions to the temple and being present for
  its ceremonies. What is required is obedience
  with a perfect heart (1 Chr 28.9 29.9,17),
  contributions willingly given (29.1-9,14,17), and
  participation with joy (29.9,17,22)." Braun

42
1 Chronicles 1-9 Genealogies

• One notes that the great number of these
  "genealogies" in Chronicles are called twdlt (1
  Chr 1.29, for example) a term not occurring in
  Ezra-Nehemiah at all, but frequent in Genesis. In
  addition, Chronicles' genealogies are typically
  segmented (e.g. 1 Chr 1.5-16), whereas
  Ezra-Nehemiah has no segmented genealogies, only
  linear ones. . . . Eskenazi, 25

43
1 Chronicles 1-9 Genealogies

• Johnson . . . demonstrate that genealogies in
  Ezra-Nehemiah and Chronicles have distinctive
  features which set them apart. Chronicles'
  genealogies have military terminology
  Ezra-Nehemiah's do not. Chronicles constantly
  accounts for the twelve tribes Ezra-Nehemiah
  does not. . . ." Eskenazi, 26

44
Saul, David Solomon

• Saul 1 Chr 10.1-14
• "The paradigm presented by the Chronicler through
  his portrayal of Saul can be expressed thus he
  is a king whose failure to seek Yahweh in the
  cultus amounts to lm the effect of this cultic
  lm is to endanger Israel's security in the land
  and to provoke the anger of a Yahweh in turn,
  Saul and his dynasty are terminated and the
  kingship is turned elsewhere." Riley, William,
  King and Cultus in Chronicles Worship and the
  Reinterpretation of History. JSOT Supplement
  Series 160, 52

45
Saul, David Solomon

• David
• "The picture of David that emerges in 1 Chr is
  one of a true "man after God's heart" (cf. 1 Sam
  13.14 Acts 13.22). His devotion to God,
  especially as expressed through his preparations
  for the future temple and everything associated
  with it and his place as God's favored king, the
  head of the Judahite (and messianic) dynasty, are
  important elements in the book. The notice of his
  death shows him to have had a full, honorable,
  and honored life (1 Chr 29.28, 30)." Howard

46
Saul, David Solomon

• Appointed singers
• With the Ark 1 Chr 15.16-24 16
• List of Levites 1 Chr 23 unchanged by Solomon
  (2 Chr 8.14) Jehoiada (23.18) Hezekiah
  (29.25-30)
• Ezra 3.10 and Neh 12.25 continue the practice.
• Even Making instruments 1 Chr 23.5 2 Chr 7.6
  29.26
• Designated the liturgical use of the music 1 Chr
  23.30

47
Saul, David Solomon

• Music Writing
• 2 Chr 29.30 Hezekiah's command to sing songs
  written by David and Asaph the seer.
• 2 Chr 7.6 "sayings of David"
• Only Song quoted 1 Chr 16.8-36 Ps 105 96 and
  106

48
Saul, David Solomon

• Prophecy
• 2 Chr 29.25 "from the Lord through his prophets"
• Levites appointed by David prophesy 1 Chr 25.1-3

49
Saul, David Solomon

• Solomon
• Solomon as a 2nd David constant use of "son of
  David" only OT king after David said to be rxb
  by God and rule "all Israel"
• Succession of Moses and Joshua David/Moses
  disqualified from chief goal similar phrases
  used double announce, both private and public
  Joshua/Solomon receive immediate whole hearted
  support by the people Joshua/Solomon both report
  that God magnified them.

50
Saul, David Solomon

• Solomon and Huram-abi as the new Bezael and
  Oholiah (Ex 36.1).
• Both the positive aspects of Solomon's great
  wisdom and governance are lacking along with the
  negative indictments about him. Note even the
  difference of the second appearance of the Lord
  to Solomon (1 Kgs 9.1-9 2 Chr 7.11-22). Even
  Queen Sheba's visit is connected with the Temple.