Historical Books1 Chronicles–2 Maccabees Christopher T. Begg, Brian J. Meldrum, and William J. Urbrock 2214. [Commentaries on 1 and 2 Chronicles, Ezra, Nehemiah, and Esther] James C. Pakala, "A Librarian's Comments on Commentaries 46: 1 & 2 Chronicles, Ezra, Nehemiah, and Esther," Presb 47 (1, 2021) 170-76. P. has been writing his librarian's comments concerning commentaries on the books of the Bible (OT and NT) for many years. The above contribution is a follow-up to his survey of English-language resources on the five biblical books of his title that appeared in Presbyterion 24 (1998) and 25 (1999). In it, P. calls attention to the abundance of new commentaries on the books in question that have appeared in the intervening decades. His survey includes commentaries of a primarily scholarly character as well as those whose principal aim is to assist ministers looking to preach on the five books.—C.T.B. **2215. [The Priestly Tent of Meeting in Chronicles] Jaeyoung Jeon, "The Priestly Tent of Meeting in Chronicles: Pro-Priestly or Anti-Priestly?" JHebS 18 (2018) 1-15 [see Editor's Notes, p. 981]. This paper examines how the Chronicler treats the Pentateuchal tradition of the Priestly Tent of Meeting. The Chronicler consistently mentions the Tent of Meeting, but its cultic significance is reduced and placed in an inferior relation to the Davidic cultic system in Jerusalem. Such ambivalent treatment of the Tent of Meeting in Chronicles can be understood in the socio-historical context of the Persian period, especially in terms of the Levites' ideological struggle against the dominant Zadokite priestly group. [Adapted from published abstract—B.J.M.] **2216. [The Altar in Chronicles] Itamar Kislev, "The Role of the Altar in the Book of Chronicles," JHebS 20 (2020) 1-16 [see Editor's Notes, p. 981]. The Book of Chronicles, in several passages that relate the establishment of the temple, features an emphasis on—and an elevation of the status of—the altar and the sacrifices offered on it. By contrast, this elevation of the altar's status in the parallel accounts of Samuel and Kings is lacking. My article examines this phenomenon and suggests that [End Page 821] the shift is part of the Chronicler's attempt to cope with a fundamental theological problem regarding the Second Temple. [Adapted from published abstract—B.J.M.] 2217. [The Reception of Ritual Laws in the Second Temple Period; Ezra-Nehemiah and Chronicles] Julia Rhyder, "The Reception of Ritual Laws in the Early Second Temple Period: Evidence from Ezra-Nehemiah and Chronicles," Text and Ritual in the Pentateuch, 255-79 [see #2504]. R. addresses the relationship between text and ritual in the early Second Temple period through a close reading of selected texts from Nehemiah and Chronicles. She begins by noting that the notion that the writing down of ritual texts fosters ritual standardization has become axiomatic in ritual studies, and the existence of narratives recounting the celebration of festivals mandated in the Pentateuch provides us with a fine opportunity to verify this notion. While these descriptions do not reflect actual historical events, they inform us nonetheless about "the diverse ways in which … scribes imagined that the law might be ideally applied." Basing her analysis on three key texts (Nehemiah 8; 2 Chronicles 30; 2 Chronicles 35), R. argues that in each of these accounts the description of the given festival claims to adhere to the instructions for its celebration found in earlier laws, while in fact they simultaneously present many examples of adaptation, innovation, and revision with regard to those laws. Thus, the story of Nehemiah 8 presents a "new conception" of how the feast of Sukkot (Booths) "was to be applied to the urban context of Jerusalem specifically," whereby the feast is connected more closely to the household than is the case with the corresponding law of Leviticus 23. 2 Chronicles 30, which recounts Hezekiah's Passover, presents substantial deviations from the pentateuchal model for this festival—such as the celebration of the feast in the second month instead of the first, or the eating of the sacrificial meat by unclean members of the community...
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