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Books of Chronicles

 
Encyclopedia of Judaism: Book(S) of Chronicles
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(Heb. Divré ha-Yamim). According to Jewish tradition, Chronicles is the last volume of the Hagiographa as well as the last book of the Bible, although in early manuscripts it appears at the beginning of the Hagiographa. In the Septuagint as well as in the Vulgate, it is included in the historical books, appearing after the Book of Kings. Originally, Chronicles was a single volume and only in the Septuagint was it divided into two, a division which has been preserved to this day. The Septuagint refers to Chronicles as Paraleipomenon--- "the [Book of] Things Omitted"---since it contains data about the Judean monarchy which was left out of the Book of Kings. The volume begins with a genealogical table from Adam and ends with a prelude to the return to Zion from the Babylonian Exile. It emphasizes the annals of the House of David, from David's ascent to the throne, with particular reference to Solomon's building of the Temple and the history of the 19 kings of Judah from Rehoboam until the destruction of Jerusalem. Of the 20 kings of Israel during the parallel period, only those who had dealings with the kings of Judah---either by fighting against them or as their allies---are mentioned. The book concludes with the proclamation of Cyrus, allowing the Judean exiles to return home, as quoted more fully in the Book of Ezra.

While Chronicles is meant to summarize the historic books of II Samuel and Kings, it includes many details that are not mentioned in there, notably the fact that Solomon was anointed twice (I Chr. 23:1, 29:22), Solomon's visit to Hamath Zobah and the building of storage cities there (II Chr. 8:3-4), as well as details of Pharaoh Shishak's campaign in Judah (II Chr. 12). The author of Chronicles omits negative details which appear in Samuel and Kings---David's misdemeanors, for example, or the fact that Solomon built altars for foreign gods (I Kings 11:7). The chief focus of attention is the Davidic monarchy, which symbolizes the uniqueness and unity of Israel and its observance of the Torah. Given this perspective, the book projects an idealized image of the kings of Judah, and especially of David and Solomon. It lays special emphasis on the Temple and its construction, on the role of the priestly house of Zadok, and on the Levites, whose work was organized during David's time.

The sources for the Book of Chronicles are II Samuel and Kings, various genealogies, traditions contained in the records of the kings of Judah and Israel, poetry (especially from the book of Psalms), and the words of various prophets such as Shemaiah, Samuel, and Nathan, as well as the seers Gad and Iddo. According to tradition (BB 15a), Ezra wrote "his own book" and most of Chronicles (i.e., around 450 BCE), the work being completed by Nehemiah about a decade later. Despite 19th-century assumptions that Chronicles, Ezra, and Nehemiah formed a sequence (cf. II Chr. 36:22-23 and Ezra 1:1-3), modern Bible scholars have concluded that there is an essential difference between the pro-Davidic line of Chronicles and the historical perspective of the other two books; that the author of Chronicles merely quoted the beginning of Ezra; and that Chronicles is much the later work, written toward the end of the Persian era but displaying no Hellenistic influence, either linguistically or conceptually.

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Bible Guide: Books of Chronicles
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The Books of Chronicles are the last two books of the Hagiographa in the printed Hebrew Bible. They were originally a single volume which, like the Books of Samuel and Kings, were divided into two scrolls in the Septuagint translation, where Chronicles appears among the historical books after the Book of Kings. This order is maintained in the Vulgate and in most modern translations.

The Books of Chronicles relate the history of Israel from the period of David to the decree of Cyrus. The first nine chapters serve as an introduction and largely contain genealogical tables of families and tribes; beginning with Adam, they show the origin of Israel and serve as the background to the Davidic monarchy. The main section of the introduction lists the tribes of Israel. The Chronicler focuses on the tribe of Judah, followed by Levi and Benjamin. The lists are taken from various sources, some of them known from other biblical books.

I Chronicles chapters 10-29 depict David's reign over all Israel, drawing mainly on the parallel chapters in the Book of Samuel. Some sections have been transferred almost verbatim, while others reveal large modifications, omissions and expansions. The account begins with the death of Saul at Mount Gilboa (I Chr chap. 10), followed in consequence by the anointing of David as king in Hebron (I Chr 10:13-11:3). Chronicles is interested in David only from that time on; all his previous deeds are almost entirely ignored. The book reveals a special concern for David's honor: his questionable family life is overlooked and no reference is made to his faults and sins, the stress being placed instead on his positive sides and his extensive activities for the organization of the realm.

David's first acts were the capture of Jerusalem (I Chr 11:4-9) and the transfer of the ark from Kirjath Jearim. His intention to build a Temple for the ark having met with divine disapproval (the vision of the prophet Nathan, I Chr chap. 17), he concentrated his efforts upon the preparations for the building. Most of the information concerning these preparations has no parallel in the Book of Samuel (I Chr chaps. 22-29): David selected the site of the Temple (I Chr 21:18-22:1), prepared the plans, collected the necessary materials and assigned the craftsmen. He also organized the Temple personnel: the priests and the Levites, the musicians and the gatekeepers.

Solomon was thus left with nothing but execution of the predetermined plans, the project being depicted in six of the nine chapters devoted to him, which describe the Temple construction and furnishing, the installation of the ark and the dedication ceremony (II Chr 2:1-7:22). The history of Solomon's reign clearly derives from I Kings chapters 1-11. Nevertheless some changes are made: David's will is deleted as are the struggles attending Solomon's accession to the throne, the latter being depicted as effortless: "Solomon sat on the throne of the Lord as king instead of David his father, and prospered; and all of Israel obeyed him" (I Chr 29:23). No mention is made of Solomon's administrative activities such as the division of the country into districts and the list of his officers (I Kgs 4:1-19), this feature of the government being attributed to David. As in his treatment of David, the Chronicler glorified Solomon, emphasizing his wealth, and disregarding his later difficulties, his sins, his numerous foreign wives who led him astray, and his sacrifices at the high places (I Kgs 3:1-3; 11:1-13).

II Chronicles chapters 10-36 relate the history of the Kingdom of Judah from the division of the kingdom to the destruction of the land and the Temple. In contrast with the Book of Kings, Chronicles confines its narrative to the Kingdom of Judah, largely disregarding the affairs of the Northern Kingdom. The material is selected to create the impression that the Kingdom of Judah is the only legitimate legacy of David and Solomon, an attitude clearly expressed in the prophet Abijah's sermon on Mount Zemaraim (II Chr 13:4-12): The Lord gave eternal dominion over Israel to David and his sons. Yet Jeroboam the son of Nebat rose up and rebelled against Solomon. He and the "worthless rogues" (v. 7) who joined him thereby resisted the rule of the Lord as exercised through the sons of David.

The Lord's proper worship is carried on in Judah alone, while the priests of the North serve "things that are not gods" (v. 9). The division of the kingdom is a result of evil and disobedience (cf II Chr 10:19). Nevertheless the rebels are "the Children of Israel" (v. 12), and Abijah appeals to Jeroboam and all Israel to give up their revolt against the Lord. The Chronicler was of the opinion that the Northern monarchy, though conceived in sin and with no right to exist, was still an inseparable part of the people of Israel. The Book gives many details about Israel's history, some of them unknown from the Book of Kings, but they appear only in connection with the history of Judah: for example, the division of the kingdom (II Chr chap. 10), the war of Abijah and Jeroboam (II Chr 13:2-20), the war of Asa and Baasha (II Chr 16:1-6), Jehoshaphat's alliances with Ahab (II Chr chap. 18) and Ahaziah (II Chr 20:35-37), and Amaziah's war with Joash (II Chr chap. 25). The Chronicler gave special attention to four Judean kings: Asa, Jehoshaphat, Hezekiah and Josiah, all of whom carried out religious reforms. Asa removed the high places and the incense altars; he renewed the altar of the Lord and urged Judah to observe the Law (II Chr 14:2-4; 15:8-15). Jehoshaphat also removed the high places (II Chr 17:3-6), but the Chronicler's particular interest was in his judicial reform which had a strong religious emphasis (II Chr 19:4-11). Hezekiah purified and rededicated the Temple (II Chr chap. 29); during his reign all Israel completely destroyed the high places and altars (II Chr 31:1). Josiah cleansed Judah (II Chr 34:3-7, 29-33) and repaired the Temple (II Chr 34:8-13; compare also the repairs made by Joash, II Chr 24:4-14). The festival of Passover was celebrated during the time of Hezekiah (II Chr chap. 30) and Josiah (II Chr 35:1-19) with huge crowds of people, musicians and majestic splendor; the ceremonies took place at Jerusalem the cult center of the nation.

Nevertheless, the Chronicler made no attempt to idealize the kings of Judah, whose evaluation is based mainly on that of the Book of Kings. However, there are several changes, arising from the Chronicler's conception of God and history: God conducts his world according to the principle of justice and gives everyone his due. Any misfortune is conceived as punishment and every success as a reward. For example, the untimely end of Josiah, the good and pious king, is interpreted as punishment for his disobedience of the warning given by Necho on behalf of God (II chr 35:20-24). On the other hand, Manasseh, who was an exceedingly wicked king, ruled over Judah 55 years, his unusual longevity being explained by his repentance (II Chr 33:12-13).

The Chronicler also had at his disposal information not found elsewhere concerning the activities of the kings. He offered details of the building projects of Rehoboam, Uzziah and Jotham, and of their military might (II Chr 11:5-12: 26:6-15; 27:3-5) and added new material concerning the wars and victories of Abijah, Asa and Jehoshaphat (II Chr 13:3-20; 14:7-14; chap. 20). Stressing that the house of God at Jerusalem was the only legitimate place of worship, the Chronicler described the ministry of the Temple in full detail. The chief cult officials were the priests, but the Levites are depicted with greater enthusiasm. At the Temple rededication ceremony under Hezekiah, the Levites received more attention than the priests, and were given special priestly prerogatives (II Chr chap. 29, see in particular v. 34). The Levites were the bearers of the ark, the gatekeepers and – above all – the singers. They took a prominent part in the daily Temple service and in all the ceremonies and events connected with the Temple. In addition to those tasks they discharged other functions as teachers of the Law (II Chr 17:7-9), judges (II Chr 19:8-11) and prophets (II Chr 20:14ff). The prophets, too, play an important role in the Chronicler's account. The Davidic dynasty was founded by prophecy (I Chr 11:1-3) and destroyed by prophecy (II Chr 36:11-21). In between the history of the Judean kings was accompanied by a long succession of prophets exhorting and warning, calling for repentance and proffering encouragement. They generally appeared on critical occasions when divine help was desparately needed (II Chr chaps. 11-12; 15-16; 20; 28). The prophets were also historians: Chronicles refers to several written sources (now lost) bearing prophetic titles such as "the book of Nathan the prophet" (I Chr 29:29; II Chr 9:29) or "the annals of the prophet Iddo" (II Chr 13:22). Since the 19th century the general view has held Chronicles and Ezra-Nehemiah to have been one continuous composition written by a single author but this opinion is challenged by some scholars who claim that Chronicles and Ezra-Nehemiah represent two separate works written by different authors in different periods. The Book of Chronicles was composed during the Persian period, in about the 4th century B.C., after completion of the second division of the Hebrew Bible, the Prophets; consequently, it could neither be included along with the Books of Samuel and Kings nor replace them. Thus this somewhat parallel retelling of the history of Judah was placed in the third division, the Writings.

Wikipedia: Books of Chronicles
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For other uses, see Chronicles.
"Paralipomenon" redirects here. For other uses, see Paralipomena.

The Books of Chronicles (Hebrew Divrei Hayyamim, דברי הימים, Greek Paralipomenon, Παραλειπομένων) are part of the Hebrew Bible (Jewish Tanakh and Christian Old Testament). In the Masoretic Text, it appears as the first or last book of the Ketuvim (the latter arrangement also making it the final book of the Jewish bible). Chronicles largely parallels the Davidic narratives in the Books of Samuel and the Books of Kings.[1] It appears in two parts (I & II Chronicles), immediately following 1 & 2 Samuel and 1 & 2 Kings as a summary of them with minor details sometimes added. The division of Chronicles and its place in the Christian canon of the Old Testament are based upon the Septuagint.

The author of Chronicles, termed "the Chronicler," may also have written Ezra and Nehemiah. His work is an important source of information about Israel after the Babylonian exile.

Contents

Name

In Hebrew the book is called Divrei Hayyamim, (i.e. "matters [of] the days") based on the phrases sefer divrei ha-yamim le-malkhei Yehudah and "sefer divrei ha-yamim le-malkhei Israel"("book of the days of the kings of Judah" and "book of the days of the kings of Israel"), both of which appear repeatedly in the Books of Kings.

In the Greek Septuagint (LXX), Chronicles bears the title Paralipomenon (Παραλειπομένων), i.e., "material left out" (lit., "body of things left on one side by itself" – the word being a collective genitive, neuter, plural participle), because according to the Chronicles-Ezra-Nehemiah theory, it contains material set aside from the rest of the book of Ezra, which was canonized first.[2] In other words, scholars have theorized that these books were originally composed as one book by a single author, but later were split apart. Although now debated, this theory was over the past centuries the scholarly consensus.[3]

Chronicles summarizes and reviews the deuteronomic history of the foregoing books, adding only minor details here and there, and therefore does not "supplement" the history to any noteworthy degree.

Jerome, in the introduction to his Latin translation of the books of Samuel and Kings, (part of the Vulgate), referred to the book as a chronikon ("Chronicles" in English). The book itself is titled Paralipomenon in the Vulgate.[4][5]

Location

In the masoretic text, Chronicles is part of the third part of the Tanakh, namely the Ketuvim ("Writings"). In most printed versions it is the last book in Ketuvim (following Ezra-Nehemiah). This order is based on medieval Ashkenazic manuscripts. The order of the books of Ketuvim given in the Talmud (Bava Batra 14b-15a), though it differs from the Ashkenazic order, also places Chronicles at the end of Ketuvim. In these traditions, Chronicles becomes the final book of the Bible. However, in early Tiberian manuscripts such as the Aleppo codex and the Leningrad codex, Chronicles is placed as the first book in Ketuvim, preceding Psalms.

The Jewish ordering of the canon suggests that Chronicles is a summary of the entire span of history to the time it was written. (This might also be the reason the Chronicler commences his genealogy with Adam.) Steven Tuell argues that having Chronicles as the last book in the canon is appropriate since it "attempts to distill and summarize the entire history of God's dealings with God's people." [6]

In Christian Bibles, Chronicles I & II are part of the "historical" books of the Old Testament, following Kings and before Ezra. This order is based upon that found in the Septuagint and followed by the Vulgate, since the material is historical and the narrative flows seamlessly into the book of Ezra.

Formal division

In the Hebrew Bible, Chronicles is part of the third part of the namely ("Writings"). In most printed versions it is the last book in Ketuvim (following Ezra-Nehemiah). This order is based on medieval manuscripts. The order of the books of Ketuvim given in the (Bava Batra 14b-15a), though it differs from the Ashkenazic order, also places Chronicles at the end of Ketuvim. In these traditions, Chronicles becomes the final book of the Bible. However, in early Tiberian manuscripts such as the and the Chronicles is placed as the first book in Ketuvim, preceding The Jewish ordering of the canon suggests that Chronicles is a summary of the entire span of history to the time it was written. (This might also be the reason the Chronicler commences his genealogy with Steven Tuell argues that having Chronicles as the last book in the canon is appropriate since it "attempts to distill and summarize the entire history of God's dealings with God's people.

In Christian Bibles, Chronicles I & II are part of the "historical" books of the Old Testament, following Kings and before Ezra. This order is based upon that found in the Septuagint, followed by the Vulgate, and relates to the view of Chronicles as "supplements" to Samuel and Kings.

Contextual division

Based on its contents, the book may be divided into four parts:

  1. The beginning of I Chronicles (chapters 1-10) mostly contains genealogical lists, concluding with the House of Saul and Saul's rejection by God, which sets the stage for the rise of David.
  2. The remainder of I Chronicles (chapters 11-29) is a history of David's reign.
  3. The beginning of II Chronicles (chapters 1-9) is a history of the reign of King Solomon, son of David.
  4. The remainder of II Chronicles (chapters 10-36) is a chronicle of the kings of Judah to the time of the Babylonian exile, concluding with the call by Cyrus the Great for the exiles to return to their land.

However, it is also possible to divide the book into three parts rather than four by combining the sections treating David and Solomon, since they both ruled over a combined Judah and Israel, unlike the last section that contains the chronicle of the Davidic kings who ruled the Kingdom of Judah alone.

Authorship

Jewish tradition regards Ezra the scribe as the author of Chronicles, and there are many points of resemblance which seem to confirm this opinion: the conclusion of the one and the beginning of the other are almost identical in expression. J. N. Newsome, however, argues that the Chronicler's treatment of prophecy "betrays a difference of theological concern between Chronicles and Ezra-Nehemiah." [4]As the discussion below (under “Composition”) shows, there are several indications that Chronicles was written after the time of Ezra, and consequently, most modern scholars do not believe that Ezra was the author of the books.

Composition

The time of the composition of the Chronicles is believed to have been subsequent to the Babylonian captivity, possibly between 450 and 435 B.C., though Martin Noth was of the opinion that it dated from the 3rd century B.C.; and Gary Knoppers, while acknowledging that Chronicles theoretically could be written anywhere between 500 - 250 B.C., tends to see it as probably dating between 325 and 275 B.C.). The contents of Chronicles, both as to matter and form, correspond closely with this idea. The close of the book records the proclamation of Cyrus the Great permitting the Jews to return to their own land, and this forms the opening passage of the Book of Ezra, which is viewed as a continuation of the Chronicles, together with the Book of Nehemiah. The peculiar form of the language, being Hebrew in vocabulary but Aramaean in its general character, harmonizes also with that of the other books which were written after the Exile. The author was likely contemporary with Zerubbabel, details of whose family history are given (1 Chronicles 3:19).

In its general scope and design Chronicles is not so much historical as didactic. The principal aim of the writer appears to be to present moral and religious truth. He does not give prominence to political occurrences, as is done in the books of Samuel and Kings, but to religious institutions, such as the details of the temple service. The genealogies were an important part of the public records of the Hebrew state. They were the basis on which the land was distributed and held, and by which the public services of the temple were arranged and conducted. The Chronicles are an epitome of the sacred history from the days of Adam down to the return from Babylonian exile, a period of about 3,500 years. The writer gathers up the threads of the old national life broken by the captivity.

The sources whence the chronicler compiled his work were public records, registers, and genealogical tables belonging to the Jews. These are referred to in the course of the book (1 Chr. 27:24; 29:29; 2 Chr. 9:29; 12:15; 13:22; 20:34; 24:27; 26:22; 32:32; 33:18, 19; 27:7; 35:25). There are in Chronicles, and the books of Samuel and Kings, forty parallels, often verbal, proving that the writer of Chronicles both knew and used those other books.

As compared with Samuel and Kings, the Book of Chronicles omits many particulars there recorded and includes many things not found in the other two documents. Often the Chronicles paint a somewhat more positive picture of the same events. This corresponds to their time of composition: Samuel and Kings were probably completed during the exile, at a time when the history of the newly wiped out Hebrew kingdoms was still fresh in the minds of the writers, a period largely considered a colossal failure. The Chronicles, on the other hand, were written much later, after the restoration of the Jewish community in Palestine, at a time when the kingdoms were beginning to be regarded as the nostalgic past, something to be at least partially imitated, not something to be avoided. Scholars continue to debate over which history is more reliable: Chronicles or Samuel-Kings.

Twenty whole chapters of the Chronicles, and twenty-four parts of chapters, are occupied with matters not found elsewhere. It also records many people and events in fuller detail, as the list of David's heroes (1 Chr. 12:1-37), the removal of the Ark of the Covenant from Kirjath-jearim to Mount Zion (1 Chr. 13; 15:2-24; 16:4-43; comp. 2 Sam. 6), Uzziah's tzaraas (commonly translated as "leprosy") and its cause (2 Chr. 26:16-21; comp. 2 Kings 15:5), etc. In addition, some of the Chronicler’s additions consist of speeches by key figures, such as David (1 Chr. 29:10-19) or other pronouncements, such as Hezekiah’s Passover letter (2 Chr. 30:6-9).

It has also been observed that another peculiarity of the book is that it substitutes more modern and more common expressions for those that had then become unusual or obsolete. This is seen particularly in the substitution of modern names of places, such as were in use in the writer's day, for the old names; thus Gezer (1 Chr. 20:4) is used instead of Gob (2 Sam. 21:18), etc.

The Book of Chronicles is alluded to, though not directly quoted, in the New Testament (Hebrews 5:4; Matthew 12:42; 23:35; Luke 1:5; 11:31, 51).

See also

Notes

  1. ^ Harris, Stephen L. Understanding the Bible: 2nd Edition. Mayfield: Palo Alto. 1985. p 188.
  2. ^ Recent Studies in Chronicles.
  3. ^ Ibid.
  4. ^ Catholic Encyclopedia
  5. ^ Japhet, Sara. I & II Chronicles: A Commentary. Louisville: Westminster John Knox Press, 1993. p. 1.
  6. ^ Tuell, Steven S. First and Second Chronicles. Louisville: John Knox Press, 2001. p. 158.

References

  • Avioz, Michael, Nathan's Oracle (2 Samuel 7)and Its Interpreters (Bern: Peter Lang, 2005)
  • Ben Zvi, Ehud, History, Literature, and Theology in the Book of Chronicles, London: Equinox, 2006
  • Japhet, Sara, I and II Chronicles: A Commentary, London: SCM Press, 1993
  • Kalimi, Isaac, The Reshaping of Ancient Israelite History in Chronicles, Winona Lake, Ind.: Eisenbrauns, 2005
  • Kelly, Brian E. Retribution and Eschatology in Chronicles, Sheffield Academic Press, 1996
  • Klein, Ralph W., 1 Chronicles: A Commentary, Philadelphia, Pa.: Fortress Press, 2006
  • Knoppers, Gary N., 1 Chronicles: A New Translation with Introduction and Commentary, New York, NY: Doubleday, 2004 (2 volumes)
  • McKenzie, Steven L., 1-2 Chronicles, Nashville, Tenn.: Abingdon, 2004
  • Sparks, James T. The Chronicler’s Genealogies: Towards an Understanding of 1 Chronicles 1-9, Atlanta: Society of Biblical Literature, 2008

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"The Books of Paralipomenon (Chronicles)". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. http://www.newadvent.org/cathen/11472a.htm. 

This article incorporates text from the public domain Easton's Bible Dictionary, originally published in 1897.

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