Antwan Robinson Kingdom Period

Interpratation The book of Chronicles is the final book to the Jewish Bible. It spans Isreals entire story from the creation of the world to the reconstruction following the Babylonian exile. Chronicles largely parallels the Davidic narratives in the Books of Samuel and the Books of Kings. Initially it was a single book. According to Tell, its division into two parts was carried on from there to the other translations (pg 2). In 15th Century A.D. the division became the norm in Hebrew editions of the Bible as well. Its original title meant, "The Words of the Days" which would today interpret to "The Events of the Times", or things left out (Pg 1). The Greek translation the Septuagint of the Hebrew Bible separated the Chronicles out of Samuel and Kings from the things omitted. The book of Chronicles came from Christian Scholar Jerome who believes in Chronicles we find the meaning of the whole of sacred history (Pg 1). Chronicles is mentioned by name in the Mishnah, an important collection of Jewish Laws, as one of the books read before the high priest on the eve of Yon Kippur to prevent him from falling asleep. According to Tell, this shows that rabbis considered Chronicles an important and stimulating reading (Pg1). Surprisingly, in the Book of First Chronicles more history of the reign of David is found than the genealogy of his royal line. The first 9 chapters cover the genealogy from Adam to Saul and trace the line of Davids descendants through seven generations. From chapters 10 to 29, in this Old Testament Book, significant events of the reign of David and his triumphs from God's grace and forgiveness are emphasized. First Chronicles focuses on the positive aspects of David's

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life to give the Jews encouragement who had just returned from captivity. Chronicles ends with a beautiful public prayer of praise and the rise of Solomon. Chronicles describes the history of Israel from the time of David until the destruction of the kingdom of Judah during the reign of Zedekiah. A lengthy introduction, mainly composed of various types of lists, serves as a background, and at the end, an excerpt from the Edict of Cyrus (derived from the Book of Ezra) is given. The book can be divided into three parts: I Chronicles 19 the introduction; I Chronicles 10II Chronicles 9 the history of Israel in the time of David and Solomon; II Chronicles 1036 the history of the kingdom of Judah from the division of the United Monarchy until its destruction.

In Chronicles chapters 10-29, describes David's reign in the Book of Samuel, and there is a great deal of conformity between descriptions of the course of events in both books. Several chapters have been transferred almost verbatim, with only slight changes, from the Book of Samuel; however the resemblance between the books is only partial. In Chronicles large sections of the history of David, described in great detail in Samuel, have been omitted including Bathshebas seduction scandal, Absaloms rebellion, and Uriahs murder. According to Tuell, the Chronicler is trying to clean up the presentation of David that only depicts positive material (pg 5) It also skips the whole of his history from his crowning by Samuel, and the rejection of the request to build the temple (pg 5). The importance is placed on David as the founder of the temples liturgy and Solomon as the temples builder.

The author of Chronicles rewrites the history of Israel. His interest is not only in Judah, for he creates a broad setting of the people of Israel as a background to the kingdom of David. The existence of this background during the time of David and Solomon as well as after it is

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stressed in the text of Chronicle. Similarly, this interest is not in the house of David alone. Quite naturally the history of the period is written as the history of its leaders, but there is a growing emphasis on the place and function of the people, in comparison with the narrative in Kings. The history of the people is described from the period in which it was permanently consolidated and its institutions received their final form. The author is not interested in beginnings, false starts and failures, but only in the period when a line of stability and permanence existed, and he continues to describe only that portion of the history characterized by continuity and succession.

In the history of the people, the author stresses several points, above all the tie between the people and their God. Although God is the sole God in existence and the universal creator, he is specifically the God of the Jews. This tie between God and his people exists not in consequence of any deed but in and of itself, as a reality existing from the beginning without need for reasons or explanations. The tie is mutual: the people serve their God and God watches over and provides for His people. The final and obligatory manner in which the people serve their God was determined in two stages: the Law with its precepts and the obligation of sacrifice and its details were given through Moses; the place of worship and its order and organization were established as permanent institutions by David and achieved their complete realization under Solomon.

The time of David and Solomon was the period of the creation and consolidation of the permanent institutions, which were thereafter binding upon the people and its kings. The manner in which God leads His people and the details of His providence also find expression from the time of Rehoboam onward. The providence of God determines the fate of the people at every point of history and is a direct result of the people's conduct to which He reacts. God watches

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over the people, leads them in justice, rewarding the righteous and punishing the wicked, and immediately requites every individual according to his or her merits.

The Chronicler describes the history of the people and the kingdom through the acts of the kings. Only the monarchy of David and his house is rightful, it having been given "to David forever and to his sons by a covenant of salt" (II Chron. 13:5). The people of this kingdom remained "the people of Israel" and "brothers" of the people of Judah. Those who remained faithful to God and His Temple came to Judah both to join it during the reign of Rehoboam (II Chr. 12:16) and Asa (II Chr. 15:9) (Pg 155, 163) In addition, they came to Judah to serve God there during the reign of Hezekiah (II Chr. 30) and Josiah (II Chr. 3435) (pg 193, 206).

The religious life

The life at the center of which was the Temple, assumes an important role in the description. The focus on the Temple runs through the entire text of Chronicles (pg 9). The life of The Israelite people in the period of the First Temple centered on the precepts of the Torah and the service of God in the Temple. The building of the Temple and the organization of the personnel constituted the focus of the reigns of David and Solomon. Even after the permanent arrangements had been established, the kings occupied themselves with the Temple and matters revolving around it; Josiah arranged for reform in the Temple and renewed the service in it (pg 235). Hezekiah, who, after the reign of Ahaz, did most for the Temple, purified and rededicated it to its function as the initial act of his reign (29:336) (pg 211). Various kings carried out religious reforms and renewed the tie between God and the people (Asa, 14:34; 15:815; Jehoshaphat, 19:46; Josiah, 34:37, 2933), and other kings celebrated the festival of Passover with crowds of people and great splendor (Hezekiah, II Chron. 30; Josiah, 35:119). All these

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deeds, the various ceremonies, and the festivals are described in the book of Chronicles. It also shows that the Davidic kings are important for their roles in establishing and preserving the temple (pg 5).

Of the Temple personnel, the book places most the stress on the part played by the Levites (pg 63). The Levites were referred to as musicians, gatekeepers, or Levites of the second order (pg 60) It does not diminish the tasks of the priests, but the frequent emphasis on the Levites in itself overshadows the priests. A clear aim to widen the compass of the Levites' functions and to stress their virtues is apparent. In comparison with the priests, the Levites are presented in a better light. The second order and the gatekeepers maintained the temples life and conducted its liturgy (pg 61). According to Tuell, the dual priesthood was brought to an end by Solomon, Davids youngest son (61-62).

I and II Chronicles are not simply a repetition of history already recorded in the books of Samuel and Kings. While Chronicles is meant to summarize the historic books of II Samuel and Kings, it includes many details that are not mentioned in there. The Book of Chronicles was written to remind Israel of their entire history, and of their position among other nations. It emphasizes the history of priestly worship from the death of Saul to the end of the Babylonian captivity. The Books of Chronicles contain more detail on the organization of public worship, of religious ceremonies, and of the relationship of kings to the worship of God. Chronicles shows the positive aspects of the lives of the people of Israel. The tie between the people of Israel and God is described as a phenomenon existing in its own right without the need for assurances, explanations, and reasons.

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Bibliography
Tuell, S. S. (2001). Interpretation. Louisville: John Knox Press.