Abstract
The Chronicler used two types of sources in writing history: In general, the chronistic narration is based on the „Deuteronomistic history“ as it is called today. Nonetheless, the Pentateuch in its priestly components is another key to its concept.
 In his historical outline, the Chronicler is aware of differences of time: There is, first of all, the epoch of Moses and of the Mosaic institutions given to a wandering Israel. A new age, second, started with David gathering a scattered people toward the new center in Jerusalem.
 These epochs are characterized by both continuity in the worship of Yhwh and discontinuity of theperformance of that worship. The ark, the mobile sanctuary in the tent of the desert, was now to find its definite place and house, to be built and inhabited by Yhwh, prepared by David and finally realized by Solomon.
 According to the Chronicler, God’s word had been present in both epochs, but in different forms. Originally, it was given orally to Moses. Yet, the history of Israel as described by Chronicles refers to written documents (kakkātûb). In light of their attribution in Chronicles we should not call them „priestly“ – as it has been customary since the 19th century (de Wette, Wellhausen) –but more adequately „Mosaic“ tradition.
 For the Chronicler, such Mosaic tradition was applied and performed by David’s Israel. Of prime importance is the new position of Levi, Moses’ own tribe. According to the P-sources in the Pentateuch, the Levites had to do physical labour for the holy tent. But, in the era of the temple, they gained a new responsibility by interpreting, instructing and applying Tora in its broadest sense. The Priests's duties for their part are presupposed rather than itemized. Since the time of the Exodus – which is deliberately not a topic in Chronicles – they have remained the same.
 Decisive for the Chronicler is the new presence of Moses’ revelation in the ongoing history of Israel and its kings, accompanied and guided by Moses’ tribe, the Levites.
Highlights
These epochs are characterized by both continuity in the worship of Yhwh and discon tinuity of the performance of that worship
The history of Israel as described by Chronicles refers to written documents
In light of their attribution in Chronicles we should not call them „priestly“—as it has been customary since the 19 century
Summary
Die Geschichtsdarstellung der biblischen Chronikbücher (Chr) wird durch die Mensch heits- und Bürgerlisten (1Chr 1,1–10,14) zu Beginn und durch die abschliessende Fest stellung „bis zur Königsherrschaft des Königtums von Persien“ (2Chr 36,20) eindeutig begrenzt. Wellhausen im DtrG die Vergangenheit verurteilt, dagegen „in der Chronik [...] die Geschichte des alten Israel nach Massgabe des Priesterkodex umgedichtet“ werde,[4] so sind damit die beiden Geschichtswerke in ein bestimmtes Verhältnis zueinander gestellt, das sich diskutieren lässt. In mancher Hinsicht stellt sein Neuentwurf von Israels staatlicher Geschichte geradezu ein Gegengewicht zu der in P vorausgesetzten Überlieferung und Praxis dar, aber nicht deren unhinterfragte Propagierung. Dabei berücksichtigt er nach Möglichkeit alle ihm vorliegenden Überlieferungen, Infor mationen, Nachrichten, Quellen und sucht sie ins rechte Licht zu rücken, gerade weil er – und auch das gehört zum Rüstzeug des Historikers – die Differenz der Zeiten und Epochen kennt und anerkennt. Damit ergibt sich eine völlig andere Ausgangssituation für das Verständnis der Chronik als die von der allgemein verbreiteten Auffassung favorisierte, nach der es deren Ziel gewesen wäre, die „Vergangenheit auf grund des Gesetzes um(zu)dicht(e)n“.13. Vgl. die Zusammenstellung von „mosaischer Verfassung“ und „Römischer Hierarchie“ als paralleler Gegenbilder zu der „ungemeinen Frische und Natürlichkeit“ einer lebendigen Geschichtsauffassung bei Wellhausen, Prolegomena, 410
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