First and Second Chronicles

Abstract

Although divided into two books in modern Bibles (a division dating to the Septuagint), Chronicles was originally a single book. In Jewish Bibles, Chronicles closes the canon, coming at the end of the Kethubim (Writings) after Ezra-Nehemiah; there, the mention of Adam at the beginning of its genealogies (1 Chr 1:1) provides a neat parallel to Genesis, the first book of the Bible. In Christian Bibles, Chronicles is placed where it appears in the Septuagint: grouped with other “historical” books, following 2 Kings and preceding Ezra and Nehemiah. The content of Chronicles is arranged in four parts. The book begins with a collection of genealogical lists (1 Chr 1–9), spanning from Adam to Anani, seventh son in the seventh generation of David’s line after the Babylonian exile (1 Chr 3:24). Then Chronicles relates the stories of David (1 Chr 10–29), Solomon (2 Chr 1–9), and the kings of Judah in David’s line, from the dissolution of the united monarchy to the fall of Jerusalem (2 Chr 10–36). But the emphasis on David’s line has more to do with religion than with politics. Although Solomon builds the temple and sets its cult in motion, David is architect of the temple and author of its liturgy. David’s descendants, charged with preserving the temple and the worship of the Lord conducted there, are praised for their faithfulness, or cursed for their faithlessness. The destruction of the temple and the fall of Jerusalem are blamed upon the failure to seek the Lord in Scripture and in worship, as David had done. Therefore, the community of Chronicles, living in the days of the second, rebuilt temple, is warned to avoid the mistakes of their forebears and urged to be faithful to their ancient heritage. In recent years, Chronicles scholarship has undergone a renaissance and a considerable shift in emphasis. Until about forty years ago, it was assumed that Chronicles and Ezra-Nehemiah had been composed together, probably in the late fifth or early fourth century bce. This Chronicler’s history was understood to share a common theological perspective and common attitudes regarding what constitutes the people of Israel. However, the work of Japhet and Williamson in particular (see Japhet 1971 [cited under General Overviews], Japhet 1993 and Williamson 1982 [both cited under Commentaries], Japhet 1989 and Williamson 1996 [both cited under Relationship with Ezra-Nehemiah], Williamson 1977 [cited under Theological Perspective]) has effected a shift in the consensus and the reopening of some questions once considered closed. The mainstream of contemporary scholarship now regards Chronicles and Ezra-Nehemiah as separate works, with divergent composition histories and theologies. Chronicles is dated by some as late as the third or second century bce and by others as early as the fifth. As a result, the study of these once-ignored texts has become an exciting and sometimes heated conversation, marked by the convergence of studies in text criticism, ancient historiography, the composition of Scripture, and the history of Israelite religion in the Persian and Hellenistic Periods.