Historical Books: 1 Chronicles–2 Maccabees

Abstract

Historical Books1 Chronicles–2 Maccabees Christopher T. Begg Christopher T. Begg Catholic University of America 1349. [The Genealogy of Judah in 1 Chr 2:3–4:23] Tomasz Tułodziecki, "Genealogia pokolenia Judy w 1Krn 2,3–4,23 i jej wpływ na teologiczne presłanie 1–2Krn [The Genealogy of Judah in 1 Chr 2:3–4:23 and Its Influence on the Theological Message of 1 and 2 Chronicles]," ColT 89 (4, 2019) 117-38. Judah as a geographical area and an inhabited country has always had an exceptional and extraordinary character. The oldest historical source material points to Judah's status as an independent socio-political entity, with only a loose connection to Israel as a whole. … The reason for this uniqueness of Judah in the history of Israel should be traced back to a prior history involving the proximity and influence of Egypt, a factor that served to enhance Judah's independence and self-sufficiency. This self-sufficiency was tested particularly in connection with Judah's relative autonomy and self-rule in the period of Persian domination beginning in 538 b.c. This is the period in which the author of the Book of Chronicles wrote his work, the focus of which is the New Israel, i.e., the newly formed Judean entity under the authority of the Persian kings. Judah in 1 and 2 Chronicles is presented as the heir to all the key promises Yhwh made to Judah's ancestors. In Chronicles, David the king and his successors are the guardians of these promises of Yhwh. The Torah ascribes the initial forms of the cult and the holiness associated with Israel's liturgy to the figure of Moses. According to the Chronicler, however, David appears as the role model for holiness who, as such, can appropriately be called the second Moses. In the Chronicler's presentation, members of the Davidic dynasty are the only legitimate sovereigns who rule over the country and who sit upon the throne of Yhwh himself (see 1 Chr 17:4; 28:5; 29:23; 2 Chr 9:8; 13:8). As such, Judah is portrayed as a "home" for all the twelve tribes of Israel in which, despite their conflicts, friction, and political obstacles, are all heirs of Yhwh's promises in the fraternity that they share. This conception finds expression in the Chronicler's entire work, beginning with the detailed presentation of Judah's genealogy in 1 Chr 2:3–4:23 and continuing through to the final verses of 2 Chronicles. [Adapted from published abstract—C.T.B.] Google Scholar 1350. [The Names of Saul's Descendants in 1 Chr 8:33-34; 9:39-40] Marek I. Baraniak, "Historiografia biblijna w perspektywie hebrajskiej onomastyki. Przypadek imion potomków Saula w ksiȩgach Kronik (1Krn 8,33-34; 9,39-40) [Biblical Historiography as Reflected in Hebrew Onomastics. The Case of the Names of Saul's Descendants in 1 Chr 8:33-34; 9:39-40]," ColT 89 (4, 2019) 95-115. The names of Saul's descendants are cited differently in the Book of Chronicles (see 1 Chr 8:33-34; 9:39-40) as compared with the Book of Samuel (see 2 Sam 2–4; 19; 21). In particular, Chronicles speaks of Eshbaal rather than of Ishbosheth and Meribaal rather than Mephibosheth. My article discusses the differences between the names in the context of early Hebrew epigraphy. The Chronicler's mention of the names of Saul's descendants might be explained, not only in terms of his use of an earlier version of the Book of Samuel, but also on the basis of Judean oral tradition or royal archival documents that survived the Babylonian conquest. [Adapted from published abstract—C.T.B.] Google Scholar 1351. [1 Chronicles 10; Saul in Chronicles] Ehud Ben Zvi, "Reading Chronicles and Remembering Saul in the Late Persian/Early Hellenistic Period," Fortgeschriebenes Gotteswort, 369-80 [see #1707]. In contrast to that of the Book of Samuel, the Chronicler's presentation of King Saul is very brief, being essentially confined to a single chapter, i.e., 1 Chronicles 10 in [End Page...