Commentary on 1 Chronicles

Chapter 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 Title of books. The following in the Greek Bible for the book. Kings, the two books of Chronicles make up in the ancient (Josephus. Against Appion 1:8; Origen in Eusebius. Ecclesiastical History VI, 25) and modern Hebrew text one, known under the name “dibrei haiomim” and classified not as historical books, but as the so-called “ketuvim” (Greek: “hagiographs”), i.e. "scriptures". The Hebrew name, which, according to the instructions (1 Kings 14:19,29; 1 Kings 15:7,23), should be preceded by the word “sefer” (book), literally means: “book of daily events”, corresponds to our “Chronicle”, i.e. indicates the form of presentation of the material, and the inclusion of the book in the “Ketuvim” section is believed to be explained by its exhortatory nature. The inscription “dibrei haiomim” is quite accurately conveyed in the Latin translation of the blessed one. Jerome with the term "Libri Chronicorum", but in the Greek text it is replaced by a completely different "Παραλιπομένων βασιλἐων Ιοῦδα". The emergence of the Greek name is explained by the fact that at the time of translation, the published book did not have a specific name in the Hebrew Bible, and therefore the LXX, seeing in it a completion, an addition to the books of Kings (Synopsis scripturae sanctae, In Atnanasii op. II, p. 83; Blessed Jerome - letter to Pavlik; Isidore Sevilyzhy, Origin, lib. VI, p. 1), adopted this name for it. With a new title of the book. Chronicles also received a new division from the LXX: one book of the Hebrew text was divided into two, most likely in imitation of the division of the books of Kings. Just as in them the 2nd book is devoted to the history of the reign of David, and from the 3rd the history of the reign of Solomon begins, so in the book of Chronicles the stories about the deeds of these two kings are placed in different books: at the end of the first about the deeds of David, from the beginning of the second - about the deeds of Solomon. Time of writing books and author. As can be seen from the mention of the decree of Cyrus, which allowed the Jews to return to their homeland (2 Chronicles 36:22,23), as well as the Persian names of coins (1 Chronicles 29:7) and measures (2 Chronicles 3:3), bk. Chronicles were written during the period of Persian rule. According to other data, the origin of the book. Chronicles can certainly be dated no later than the priest Ezra. First among them is a consideration borrowed from the history of the canon. According to the unanimous opinion of the Holy Scriptures themselves (2 Mac. 2:13), Jewish scholars, for example. Josephus, fathers and teachers of the church, Irenaeus of Lyons, Clement of Alexandria, Tertullian, John Chrysostom, the Old Testament canon received its modern form under Ezra and Nehemiah. “To the books written before Artaxerxes (Artaxerxes, a contemporary of Ezra and Nehemiah, 1 Ezra 7–8; Neh. 2:5,14), says Josephus, “now nothing can be added or taken away from them.” In accordance with this, the book. Chronicles as included in the canon appeared no later than this time. In favor of this opinion about the time of origin of the book. Chronicles further states the identity of their conclusion with the beginning of the 1st book. Ezra (2 Chronicles 36:22–23; 1 Ezra 1:1–3). Considering these two places, scientists come to the conclusion that the author of the book. Ezra compiled the beginning of his work from the book. Chronicles, but not vice versa: therefore, the latter were with him. It is in the book. Chronicles these articles are in direct and inextricable connection with the previous ones 18–21, they form the second member of the phrase, which vouches for their originality; meanwhile, in the book. Ezra they stand fragmentary. Opinions about the origin of the book. Chronicles remained under Ezra throughout all Jewish and Christian antiquity. And only from the time of Spinoza there are attempts to attribute them to later centuries. And first of all, Spinoza himself suggested that they were written after Ezra, even after the cleansing of the church by Judas Maccabee (chapter 10 of Tractatus theotogico-politicus). Likewise, scientists of later times - Berthold, Black, Gramberg and others have no doubt attributing them to the era of the rule of the Lagids and Seleucids. This particular period is indicated, in their opinion, by what is allegedly noted in the book. Chronicles fanatical hatred of the kingdom of Israel, which arose only after the “Israelites” built the church on Mount Gerizim. But what this hatred is reflected in, negative criticism does not indicate, and cannot indicate, since in reality it does not exist. “That the writer Chronicles,” says one German researcher, “did not hate the kingdom of Israel, this is clear from the fact that he omitted the history of this kingdom in his work; he would have achieved his goal of presenting him in an unfavorable light much more quickly if he had simply recounted the deeds of his kings.” Another proof of the origin of the book. Chronicles during the period of Macedonian rule is, in the eyes of negative criticism, the genealogy of Zerubbabel (1 Chron. 3:19–24). According to Berthold, Vette, Schrader, Zockler and others, it breaks down into six generations and goes back to the time of Alexander the Great. Without touching upon the details of Zerubbabel’s genealogy in this case, we will only note that this place of the book. Chronicles is recognized by both ancient and new exegetes (Karpzovius, Clerik, Eichhorn, Cape) as a later gloss of Ezra, which was originally written by someone in the margins of the book. Chronicles, and then included in the text itself. This conclusion is led by the fact that while all other genealogies of the book. Chronicles is brought at most to the Babylonian captivity, this last one (Zerubbabel) is no less than two hundred years beyond the end of the captivity. In support of their opinion, the mentioned scientists further refer to Chapter XXI, Chapter 1 of the book. Chronicles, declaring that the view expressed in it of Satan as an independent evil spirit acting on people independently of God, was borrowed by the Jews after Ezra from Medo-Persian theology. But, as can be seen from the contents of Chapter XXI, it does not give the right to talk about any kind of relationship between Satan and God; and if you compare it with Chapter XXIV. 2 books Kings, which tells about the same event, it turns out that the evil spirit acted on David by God's permission. A similar idea about him, according to Ps.108, was known to the Jews of David's time. Also not convincing is the statement of negative criticism that the public fast appointed under Jehoshaphat on the occasion of the invasion of Judea by enemies, the consequence of which was the Lord's granting of victory without battle (2 Chron. 20), dates back to the time of Antiochus Epiphanes (164). The books of the Holy Scriptures of the pre-exilic period mention fasts established to express sadness on the occasion of some unfortunate circumstance, but say nothing about fasts with a similar purpose and similar consequences. The difference pointed out by negative criticism between the fast of the time of Joasaphat and the fast of the pre-exilic time is its own invention. In fact, they are similar in nature and consequences. Under Jehoshaphat, during the fast, the Jews “besought the Lord” (2 Chronicles 20:4), “called out to him out of their distress” (2 Chronicles 20:9), i.e. were in a state of sadness, the expression of which was, as in previous times, fasting. The fast under Joasaphat was accompanied by the defeat of enemies; the same were its consequences during the period of the Judges (Judges 20, etc.; 1 Samuel 7:6, etc.). Finally, it cannot serve as an indication of the origin of the book later after Ezra. Chronicles contains a reference to the Persian coin dariki (1 Chronicles 29:7), which received its origin and name from Darius Hystaspes. The 50–60 years that elapsed between the first year of Darius Hystaspes and the 7th year of Artaxerxes Longimon, a contemporary of Ezra, are quite sufficient for the spread of darics in Judea, a Persian province. According to them, which came into use during the life of the author of the book. Chronicles, and counting is kept in it (see also about the gifts in the explanation of 1 Chronicles 29:7). If the time of origin of the book. Chronicles can be established relatively accurately, but the question of their author is not subject to a definite solution. Talmud, most rabbis, church teachers, e.g. bliss Theodoret and many Western exegetes - Eichhorn, Lange, Gefernik, Michaelis, Keil, etc., consider Prince. Chronicles of Ezra. To prove this, they refer mainly to the identity of their conclusion with the beginning of the book. Ezra, as well as the similarities noticed in these two books, both in individual words and names of various objects, and in entire narratives. Namely, in both books there are genealogical tables (1 Chronicles 1–9; 1 Esdras 7), a description of the structure of the liturgical rite and everything related to it (1 Chronicles 23, etc.; 1 Esdras 7–10), identical Persian names for the cup (1 Chronicles 28:17; 1 Esdras 1:10), drachms (1 Chronicles 29:7 ; 1Ezra 2:69), etc. But since these data do not contain direct indications of the authorship of Ezra, but other persons who could have learned the composition of the book. Chronicles, the Bible does not know, then some researchers leave the question of their author open. Contents of the book. Chronicles and their relationship to other Old Testament books, mainly the books of Kings. From the content of the book. Paralipomenon is divided into two parts, different from each other in character. The first, genealogical, embraces the nine initial chapters of the 1st book and contains the genealogical tables of the ancient peoples from Adam, and then the Jews, especially the tribes of Judah, Benjamin and Levi with some historical and geographical notes. In the second part, covering the remaining chapters of the first book and the entire second, after the story of the death of Saul (1 Chronicles 10), the history of the reigns of David (1 Chronicles 11–29), Solomon (2 Chronicles 1–9) and his successors until the return of the Jews from captivity by decree of Cyrus (2 Chronicles 10–36) is set out. In the first part of the book. Chronicles coincides primarily with the books of Genesis and Joshua, from which some sections are borrowed (see below in the explanations), secondly, up to 43 times with the books of Kings. But despite all the similarities with the latter, the similarities are sometimes literal, Prince. Paralipomenon also presents significant features in comparison. The most important of them consist of omissions and additions. It is in the book. Chronicles covers the reign of Saul, with the exception of only the story of his death, and all the news from the reign of David concerning Saul and his descendants, such as: David’s grief over the death of Saul and Jonathan, the execution of Saul’s murderer, the accession of Ishbosheth, the son of Saul, and the internecine war that occurred because of this, ending in the death of Ishbosheth (2 Samuel 1–4), mercy David to Mephibosheth (2 Samuel 9) and the giving of seven descendants of Saul to the Gibeonites to appease the Lord on the occasion of the famine. Further in the book. Chronicles omitted news concerning the family life of David and Solomon and, in general, the private relations of both kings: stories about the reproaches of Michal (2 Sam. 6:20–23), about David’s sin with Bathsheba (2 Sam. 11:2–12,25), about the incest of Ammon and about the events caused by it before Absalom’s indignation and his death (2 Sam. 13–20 ), about the senile weakness of David, the conspiracy of Adonijah, the anointing of Solomon and about the dying secret testament of David to Solomon (1 Kings 1–3), about Solomon’s marriage to the daughter of Pharaoh (1 Kings 3:1), about the wise judgment of Solomon (1 Kings 3:16–28), about court officials and the costs of maintaining the palace ( 1 Kings 4:1–6,14) and about the construction of this last one (1 Kings 7:1–12), about the fall of Solomon with its consequences (1 Kings 11). From the stories of the book. Kings about the state affairs of David, the news of the war with the Philistines is omitted (2 Samuel 21:15-17), and from the events after Solomon's time, the entire history of the ten-tribe kingdom is silent, and its kings are told as much as they came into contact with the kingdom of Judah. Instead of these omissions in the book. Chronicles contains many additions that fill in the gaps in the history of the Jewish people. Some of them relate to wars and other private matters, others to religious services. The first includes a list of men who came to David in Ziklag when he was hiding from Saul (1 Chronicles 12:1-22); a list of the soldiers who proclaimed David king in Hebron (1 Chronicles 12:23–40); the news of Solomon’s construction of the copper sea, copper pillars and vessels for the church from the copper that David took from Hadarezer (1 Chronicles 18:8), about Abishai’s defeat of the Edomites in the Valley of Meloch (1 Chronicles 18:12), about the hiring of the Syrians by the Ammonites for the war with the Jews for 1000 talents (1 Chronicles 19:6); a list of David's troops, their leaders, commanders of the tribes and court officials (1 Chronicles 27:5–34); the story about the cavalry and wealth of Solomon (2 Chronicles 1:14–17), about his campaign against Em-Zuba (2 Chronicles 8:3), about the construction of fortified cities by Rehoboam, about the Levites and about the pious people who crossed under Jeroboam from the ten-tribe kingdom to Judah, about the wives and children of Rehoboam (2 Chronicles 11:5–23), about the war with Abijah Jeroboam and the defeat of the latter (2 Chronicles 13:3–20), about the invasion of Judea by Susakim of Egypt (2 Chronicles 12:9–15), about the activities of Asa to strengthen his kingdom and his victory over the Ethiopian Zarai (2 Chronicles 14:3–14), about the denunciation of Asa by the prophet Hananiah (2 Chronicles 16:7–10 ) and the burial of his remains (2 Chronicles 16:13–14), about the piety of Jehoshaphat, his war with the Ammonites, Moabites and other wild peoples, the dispensation of his sons and the killing of them by his successor Jehoram (2 Chronicles 17:2–18,20:1–30,21:2–4), about the terrible letter of the prophet Elijah to Joram (2 Chronicles 21.11–20), about the invasion of the Philistines, the illness of Joram and his death (ibid.); about the war of Uzziah with the Philistines, the Arabians, the construction of cities by him (2 Chronicles 26:6-18), about the war of Jotham with the Ammonites and his buildings (2 Chronicles 27:4-6), about the unfortunate battle of Ahaz with Pekah of Israel and about the difficult times under him for the kingdom of Judah (2 Chronicles 28:5-25), about the wealth of Hezekiah (2 Chronicles 32:27–30), about the captivity of Manasseh, his repentance and liberation from captivity (2 Chronicles 33:11–17). Liturgical news includes: a list of the Levites who carried the ark of the covenant (1 Chronicles 15:2–28); David's song of praise when bringing the ark to Zion, a list of Levites appointed to serve at the tabernacle (1 Chron. 16:4–43); David's orders regarding the construction of the church (1 Chronicles 22.1); division of the Levites to serve at the church (1 Chronicles 23.1 – 26:1); David's final orders in the presence of the elders (1 Chronicles 28:1–29); description of the lamps, tables and courts of the church (2 Chronicles 4:6–9); singing and playing of the Levites at the dedication of the church (2 Chronicles 5:12–14); a description of the brass pulpit on which Solomon prayed (2 Chronicles 6:12–13); the consumption of sacrifices and burnt offerings by fire that fell from heaven (2 Chronicles 7:1–3); the sacrifice of Solomon and the order of priests and Levites during their service in the church (2 Chronicles 8:13–16); restoration of the legal cult under Asa as a result of the speech of the prophet Azariah (2 Chronicles 15:1–15) and under Jehoshaphat (2 Chronicles 19); idolatry after the death of Yodaia, the denunciation of the prophet Zechariah and its consequences (2 Chron. 24:15–22); the destruction of idolatry under Hezekiah (2 Chronicles 29–31) and under Josiah (2 Chronicles 34:3–7, 35:2–19). All the indicated cases of evasion of the book. Chronicles give every right to consider them, at least in the area of ​​additions and omissions, independent of the book. Kingdoms But independence in this regard suggests that the parallel sections of the book. Chronicles are not extracted from the book. Kingdoms, as Vette and Schrader think. This is guaranteed, among other things, by the difference in plan and distribution of homogeneous material in these books (cf. 1 Chron. 10 and 1 Tsar.31; 2 Chr. 2 and 1 Tsar.5:15-32). Without presenting a compilation of the book. Kingdoms, book. Chronicles were compiled on the basis of sources common to them, hence their mutual similarity. As for the difference, it is explained by the fact that the author of Chronicles used books unknown to the writer. Kingdoms sources that are quoted by him at the end of the reign of each king (the records of Samuel the seer, the prophets Jathan and Gad, the records of Nathan, the prophecy of Ahijah the Silomite and the visions of the seer Jedo, the book of the kings of Judah and Israel). The purpose of writing a book. As can be seen from the presented essay, the attitude of the book. Chronicles to the book. Kingdoms, they do not set out the history of the Jewish people, but the history of one two-tribe kingdom and, moreover, in its most brilliant moments, marked by the flourishing of theocracy. Namely, the author dwells with special love on the reign of the pious kings - David, Solomon, Asa, Jehoshaphat, Joash, Hezekiah and Josiah, and notes the measures they took to raise true worship of God; Likewise, from the affairs of other kings, he describes primarily those that had to do with religion. The cult served as an indicator of this or that state of the latter. Hence the author has lengthy descriptions of the liturgical order, the positions of the Levites and their service. In full accordance with this, the author suppresses the dark periods of theocracy - the times of decline of true religion, which are the last years of the reign of Solomon and the entire reign of the last post-captivity kings. Outlining the history of theocracy from David to the Babylonian captivity and noting parallel to its state the state of the state - successes in observing religion and failures in violating it (2 Chronicles 12:12,13:18,14:2-5,17:3-5,21:12-15, etc.), the author wanted to show his contemporaries how God rewards for loyalty to Himself and punishes for treason, and thus to instill in them a sense of fear and loyalty to Jehovah's law. You might be interested in: