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The Book of Chronicles

The Greek title, paraleipomena, means “things omitted,” or “passed over” (i.e., in the accounts found in Samuel and Kings). The Books of Chronicles, however, are much more than a supplement to Samuel and Kings; a comparison of the two histories discloses striking differences of scope and purpose. The Books of Chronicles record in some detail the lengthy span (some five hundred fifty years) from the death of King Saul to the return from the exile. Unlike today’s history writing, wherein factual accuracy and impartiality of judgment are the norm, biblical history, with rare exceptions, was less concerned with reporting in precise detail all the facts of a situation than with drawing out the meaning of those facts. Biblical history was thus primarily interpretative, and its purpose was to disclose the action of the living God in human affairs. For this reason we speak of it as “sacred history.” These characteristics are apparent when we examine the primary objective of the Chronicler (the conventional designation for the anonymous author) in compiling his work. Given the situation which confronted the Jewish people at this time (the end of the fifth century B.C.), the Chronicler realized that Israel’s political greatness was a thing of the past. Yet, for the Chronicler, Israel’s past held the key to the people’s future. In particular, the Chronicler aimed to establish and defend the legitimate claims of the Davidic monarchy in Israel’s history, and to underscore the status of Jerusalem and its divinely established Temple worship as the center of religious life for the Jewish people. If Judaism was to survive and prosper, it would have to heed the lessons of the past and devoutly serve its God in the place where he had chosen to dwell, the Temple in Jerusalem. From the Chronicler’s point of view, the reigns of David and Solomon were the ideal to which all subsequent rule in Judah must aspire. The Chronicler was much more interested in David’s religious and cultic influence than in his political power, however. He saw David’s (and Solomon’s) primary importance as deriving rather from their roles in the establishment of Jerusalem and its Temple as the center of the true worship of the Lord. Furthermore, he presents David as the one who prescribed the Temple’s elaborate ritual (which, in point of fact, only gradually evolved in the Second Temple period) and who appointed the Levites to supervise the liturgical services there. The Chronicler used a variety of sources in writing his history. Besides the canonical Books of Genesis, Exodus, Numbers, Joshua, and Ruth, and especially the Books of Samuel and Kings, he cites the titles of many other works which have not come down to us, “The Books of the Kings of Israel,” or “The Books of the Kings of Israel and Judah,” and “The History of Gad the Seer.” In addition, the Chronicler’s work contains early preexilic material not found in the Books of Kings. The principal divisions of 1 Chronicles are as follows: Genealogical Tables The History of David

Dali098 · History

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The Great Passover

30 Hezekiah sent word to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the Lord at Jerusalem, to keep the passover to the Lord the God of Israel. 2 For the king and his officials and all the assembly in Jerusalem had taken counsel to keep the passover in the second month 3 (for they could not keep it at its proper time because the priests had not sanctified themselves in sufficient number, nor had the people assembled in Jerusalem). 4 The plan seemed right to the king and all the assembly. 5 So they decreed to make a proclamation throughout all Israel, from Beer-sheba to Dan, that the people should come and keep the passover to the Lord the God of Israel, at Jerusalem; for they had not kept it in great numbers as prescribed. 6 So couriers went throughout all Israel and Judah with letters from the king and his officials, as the king had commanded, saying, "O people of Israel, return to the Lord, the God of Abraham, Isaac, and Israel, so that he may turn again to the remnant of you who have escaped from the hand of the kings of Assyria. 7 Do not be like your ancestors and your kindred, who were faithless to the Lord God of their ancestors, so that he made them a desolation, as you see. 8 Do not now be stiff-necked as your ancestors were, but yield yourselves to the Lord and come to his sanctuary, which he has sanctified forever, and serve the Lord your God, so that his fierce anger may turn away from you. 9 For as you return to the Lord, your kindred and your children will find compassion with their captors, and return to this land. For the Lord your God is gracious and merciful, and will not turn away his face from you, if you return to him."

10 So the couriers went from city to city through the country of Ephraim and Manasseh, and as far as Zebulun; but they laughed them to scorn, and mocked them. 11 Only a few from Asher, Manasseh, and Zebulun humbled themselves and came to Jerusalem. 12 The hand of God was also on Judah to give them one heart to do what the king and the officials commanded by the word of the Lord.

13 Many people came together in Jerusalem to keep the festival of unleavened bread in the second month, a very large assembly. 14 They set to work and removed the altars that were in Jerusalem, and all the altars for offering incense they took away and threw into the Wadi Kidron. 15 They slaughtered the passover lamb on the fourteenth day of the second month. The priests and the Levites were ashamed, and they sanctified themselves and brought burnt offerings into the house of the Lord. 16 They took their accustomed posts according to the law of Moses the man of God; the priests dashed the blood that they received[a] from the hands of the Levites. 17 For there were many in the assembly who had not sanctified themselves; therefore the Levites had to slaughter the passover lamb for everyone who was not clean, to make it holy to the Lord. 18 For a multitude of the people, many of them from Ephraim, Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet they ate the passover otherwise than as prescribed. But Hezekiah prayed for them, saying, "The good Lord pardon all 19 who set their hearts to seek God, the Lord the God of their ancestors, even though not in accordance with the sanctuary's rules of cleanness." 20 The Lord heard Hezekiah, and healed the people. 21 The people of Israel who were present at Jerusalem kept the festival of unleavened bread seven days with great gladness; and the Levites and the priests praised the Lord day by day, accompanied by loud instruments for the Lord. 22 Hezekiah spoke encouragingly to all the Levites who showed good skill in the service of the Lord. So the people ate the food of the festival for seven days, sacrificing offerings of well-being and giving thanks to the Lord the God of their ancestors.

23 Then the whole assembly agreed together to keep the festival for another seven days; so they kept it for another seven days with gladness. 24 For King Hezekiah of Judah gave the assembly a thousand bulls and seven thousand sheep for offerings, and the officials gave the assembly a thousand bulls and ten thousand sheep. The priests sanctified themselves in great numbers. 25 The whole assembly of Judah, the priests and the Levites, and the whole assembly that came out of Israel, and the resident aliens who came out of the land of Israel, and the resident aliens who lived in Judah, rejoiced. 26 There was great joy in Jerusalem, for since the time of Solomon son of King David of Israel there had been nothing like this in Jerusalem. 27 Then the priests and the Levites stood up and blessed the people, and their voice was heard; their prayer came to his holy dwelling in heaven.

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