The Book of Chronicles

The Book of Chronicles makes use of the material from Torah, former
prophets, Ezra and Nehemiah, Lamentations and Psalms with an attitude
of both quoting it faithfully but at the same time taking liberty to add or
delete into it. For example while using genealogies from Genesis,
Chronicles excludes the names of Cain, Terah and Nahor from it.
The Book of Chronicles makes use of the biblical and other texts
extensively, both by directly quoting the text or alluding to the texts.
There are quotations from Torah (Genesis, Exodus, Numbers), Prophetic
writings (Jeremiah, Zechariah), and Psalms. This tendency of quoting
from the biblical text is also found in other writings, such as - Dead Sea
Scrolls, Book of Jubilee, Genesis Apocryphon. Even the work of Jewish
historian Josephus, “The Antiquities of the Jews", shows similar style of
writing. The Biblical texts of Torah, Prophets and Writings are quoted
and interpreted in the Chronicles with variations, it is quoted as it is, at
times it is expanded with additional material, and also it is revised to
unify the traditions as a biblical foundation. The style of Chronicle is
called as "re-written bible Genre" where a narrative follows other
biblical texts but a substantial amount is also included to supplement the
story and it is a development towards a new interpretation.
The Book of Chronicles also refers to the extra-biblical material
which is not available for our study, sources such as —books/ annals/
Chronicles of the Kings, historical lists, records and Chronicles of the
prophets. The Book of Chronicles refers to different sources and records
as attesting references or foot-notes to authenticate its work. Some of
these references have the general title of "The Books/ Chronicle/
Commentary of or on the Kings of Israel and Judah — II Chr; 16:11;
20:34; 25:26; 27:7; Chronicles of the Kings of Israel 33:18;
Commentary on the Books of the Kings 24:27. There are references to
the prophetic authorship, such as the Chronicles of Samuel/ Nathan/Gad
the Seer, for example — I Chr 29:29; II Chr 9:29; 12:15; 13:22; 20:34;
26:22; 32:32; 33:19. The other prophetic names are Ahijah, Jeddo,
Shemaiah, Iddo, Jehu, Isaiah, Hozai. The Book of Chronicles also makes
references to the out-side sources, records and authoritative lists but does
not quote them. For example, there are references made to the records of
registration of genealogies -I Chr 9:1; II Chr 35:25; I Chr 4:41; 5:17;
24:6. Even there is a mention when the record of the numbers was not
kept - I Chr 27:24. The references are also made to the works such as-
Book of Law of the LORD given through Moses (II Chr 25:4;
34:14),Writings of David and his son Solomon - II Chr 35:4, the Words
of David and of Asap the Seer II Chr 29:30.
BOOK OF 1 CHRONICLES
Important stories are worth repeating. Although the story of
David is told in 1 and 2 Samuel, the author of 1 Chronicles offers
another viewpoint on the life of Israel's greatest king. The long family
lists that begin 1 Chr make this book special. For the writer of 1 Chr and
his audience, who had recently returned from exile in Babylon, these
long family lists were very good news. The people were worried about
their relationship with God, and they wondered if the promises God
made to their ancestors still applied to them. The writer uses these lists
to connect his own generation to ancestors going all the way back to
Adam (1 Chr 1: 1). For those who were worried that God had lost
interest in them, the lists showed that Israel was still special to, and
loved by, God.
Why was it written?
1 Chronicles retells the story of King David, already familiar from 2
Samuel, from a more uplifting point of view. This is done by linking
David to the sacred chest; worship in Jerusalem, and above all, to the
careful preparations for the building of the temple. Some stories from 2
Samuel that might present David in an unfavorable light are left out. His
adultery with Bathsheba, David's arranging of the death of her husband
Uriah, and Nathan's criticism of David (2 Sam 11, 12) are all left out.
The purpose of presenting David's story in this way is to show his
strengths rather than his human weaknesses, and to present his faith and
devotion to God as a model for Israel's leaders.
After God chose David and his family to lead Israel and build the
temple, David is shown making the land safe, getting the temple site,
organizing for worship there, and planning for the temple's construction.
Later, David's son, Solomon, continues what his father began by actually
building the temple (Cf. 2 CHRONICLES).
Background
For many years there were reasons to think that 1 and 2 Chronicles
formed a single work with the books of Ezra and Nehemiah, with Ezra
as the possible author. For example, the same decree of Cyrus appears at
the ending of 2 Chronicles and at the beginning of Ezra (2 Chr 36: 23;
Ezra 1: 1-4). Also, 1 Esdras, an early Greek language version of the
story, quotes from 2 Chronicles 35 and much of Ezra, indicating that
these two books were once joined. In addition, 1 and 2 Chronicles are
written in a style similar to that of Ezra and Nehemiah, and they share
many examples of similar vocabulary. Finally, 1 and 2 Chronicles, Ezra,
and Nehemiah all share a strong interest in worship and lists.
Today, many scholars think that 1 and II Chronicles should be separated
from Ezra and Nehemiah. While the overlap between the end of II
Chronicles and the beginning of Ezra may show an original joining of
these works, it could also represent an attempt to join two previously
separate works. Similarly, it is not clear that 1 Esdras represents an early
stage in the relationship between 1 and 2 Chronicles and Ezra. It may
instead indicate a stage after these books were connected for other
reasons. Also, that these books are written in similar Hebrew is true. But
that does not prove that the same person wrote them. Of greater
importance, however, is the fact that these books are very different in
significant ways. Differences include their handling of the identity of
"Israel," the Sabbath, mixed marriages, God's promise that David's
ancestors would always rule, the role of prophecy, the function of the
Levites, and the importance of the exodus.
Structure
1 Chronicles falls into two major sections. The first section, 1 Chronicles
1-9, makes use of long family lists to trace the history of God's people
from Adam to the end of the Babylonian exile.
The second section, 1 Chronicles 10-29, is devoted to retelling the story
of David in terms of his contributions to the worship life of Israel.
From Adam to the exile (1:1-9:34)
From Adam to Jacob (1:1-54)
Judah, David, and his family (2:1-4:23)
The rest of the tribes of Israel (4:24-8:40)
Lists of the families returning to Jerusalem (9:1-34)
David, founder of the temple (9:35-29:30)
Introduction: The death of Saul (9:35-10:14)
David rules in Jerusalem (11:1-17:27)
David's wars (18:1-20:8)
BOOK OF II CHRONICLES

Remembering a golden age from the past can give people

strength and hope even when they are living in exile. II Chronicles gives
an account of how God's chosen people were encouraged by recalling
their faithful leaders from the past. The book of II Chronicles continues
the story told in 1 Chronicles, and before that, in the books of Samuel
and Kings. But 2 Chronicles introduces a new point of view. The writer
of 2 Chronicles is more concerned with the ways of proper worship than
with political matters. In telling the story of Solomon, the writer
concentrates on Solomon's building of the temple, leaving out the less
appealing details of how Solomon came to the throne (1 Kings 1: 2) and
his later fall from faith (1 Kings 11). In dealing with the Kings who
came after Solomon, the writer pays particular attention to Asa,
Jehoshaphat, Hezekiah, and Josiah, four Kings who were especially
faithful and dedicated to bringing the people back to God.
Background
Like 1 Chronicles, II Chronicles was written to give
encouragement to the people who had returned from exile in Babylon.
The writer of II Chronicles makes the point that God's plan for them was
not affected by the fall of Judah or by their long stay in a foreign land.
Though they might feel that their hopes as God's people had perished
with the destruction of Jerusalem and the temple, the writer intends to
show them that this was just another stage in the accomplishment of
God's purpose. The writer wants to encourage them to reestablish their
religious practices and institutions in the tradition of those who had gone
before them.
 The book of 2 Chronicles repeats many stories that are found in
1 and 2 Kings, but from the point of view of devotion to faith. The
stories needed to be retold, because the situation of their audience was
quite different from that of the people who had first read the books of
Samuel and Kings. The original readers of those earlier books had lived
during the exile and had experienced the destruction of Jerusalem and
the end of the rule by David's ancestors. Their lives were filled with
questions, such as "Why did this happen to us?" and "Did God's plan
fail?" The books of Samuel and Kings answer these questions by
showing that God did not fail. God fulfilled his warning that the people
would be punished for their failure to live up to their agreement to obey
God's word. But the books of Chronicles are addressed to people who
have returned from exile in Babylon. Their questions are different and
require a different telling of the story. Instead of asking "Why, did this
happen to us?" the people want to ask about their relationship to the
past: "Are we still the people of God?" and "What do God's promises to
David mean for us?" The books of Chronicles retell the story of Israel's
past in ways that speak to these questions.
Structure
The book of 2 Chronicles is told in three major sections. The
first section (2 Chr 1-9) tells the story of Solomon, the builder of the
temple. The second section (2 Chr 10-28) retells the story of the divided
monarchy following the rebellion of the northern tribes, but it records
only the history of the southern kingdom, Judah. The third section (2
Chr 29-36) presents the story of the monarchy from the conquest of the
northern kingdom by the Assyrians until the exile of the people of Judah
to Babylon. At the close of 2 Chronicles, King Cyrus of Persia declares
the end of the exile and the people are allowed to return to Judah.
Solomon, builder of the temple (1:1-9:31)
 Solomon's wisdom and wealth (1:1-17)
Solomon builds the temple (2:1-5:1)
Solomon dedicates the temple (5:2-7:22) Solomon's long
rule (8:1-9:31)
The divided monarchy (10:1-28:27)
Introduction: The North revolts (10:1-11:4)
Kings of Judah (11:5-28:27)
The end of the divided monarchy (29:1-36:23)
Hezekiah's reform (29:1-32:33)
Manasseh and Amon (33:1-25)
Josiah's reform (34:1-35:27)
Judah's defeat, exile, and return (36:1-23)
Conclusion
A Meditation on the History: In a way the book of Chronicles
is a reflection on the events in the Life and Faith of Israel. It is an
extended meditation on the past events from which it seeks to draw a
meaning and direction for the community in the Chroniclers' time. In
Chroniclers' view, the piety appears to be the most essential aspect of
devotion as God's will is revealed through meditation upon the past
events.
So this record of history picks up those individuals who worked
and helped towards the worship life of Israel. David is depicted as the
founder of the national worship centre at Jerusalem, he arranged for the
material to build it. Solomon is shown as the one who actually built it
and started worship in it. In other sections those Judean Kings are
singled out and given special mention who restored the worship after a
period of disaster and disorder — after Ahaz it is Hezekiah, after
Manasseh and Amon it is Josiah. It is more than recording the historical
events, the concern of writing l&11Chronicles and the Books of Ezra-
Nehemiah was to preserve and inspire the life and faith of their
community.
The Book of Chronicles has presented the events from the
history of Israel in a selected manner and this selection is put together in
a scheme of rational sequence. This narrative presents a history that is
guided and decided by God and it unfolds as a result of human-Divine
interaction. The Book of Chronicles shows that the history is the arena
of God's providence and rule.

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