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The burning issue was the question of continuity with the past: Is God still interested in us? Are his covenants still in force? Now that we have no Davidic king and are subject to Persia, do God's promises to David still have meaning for us? After the great judgment (the dethroning of the house of David, the destruction of the nation, of Jerusalem and of the temple, and the exile to Babylon), what is our relationship to Israel of old? Several elements go into the Chronicler's answer: Just as the author of Kings had organized and interpreted the data of Israel's history to address the needs of the exiled community, so the Chronicler wrote for the restored community. He did not invent, but he did select, arrange and integrate his sources to compose a narrative "sermon" for postexilic Israel as she struggled to reorient herself as the people of God in a new situation. All these he used, often with only minor changes, to tell his own story of the past. In addition, the author cites a number of prophetic writings: those of "Samuel the seer" ( 29:29), "Nathan the prophet" ( 29:29 2Ch 9:29), "Gad the seer" ( 29:29), "Ahijah the Shilonite" ( 2Ch 9:29), "Iddo the seer" ( 2Ch 9:29 12:15 13:22), "Shemaiah the prophet" ( 2Ch 12:15), "the prophet Isaiah" ( 2Ch 26:22), "the seers" ( 2Ch 33:19). It is unclear whether these all refer to the same source or to different sources, and what their relationship is to Samuel and Kings or to the royal annals referred to in Kings. 2Ch 33:18), "the book of the annals of King David" ( 27:24), "the book of the kings of Judah and Israel" or ".
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And there are frequent references to still other sources: "the book of the kings of Israel" ( 9:1 2Ch 20:34 cf. About half his work was taken from Samuel and Kings he also drew on the Pentateuch, Judges, Ruth, Psalms, Isaiah, Jeremiah, Lamentations and Zechariah (though he used texts of these books that varied somewhat from those that have been preserved in the later standardized Hebrew texts). In his recounting of history long past, the Chronicler relied on many written sources. While editorial revisions are not unlikely, all specific proposals regarding them remain tentative. Some believe the text contains evidence here and there of later expansions after the basic work had been composed. Must be acknowledged that the author, if not Ezra himself, at least shared many basic concerns with that reforming priest - though Chronicles is not so narrowly "priestly" in its perspective as was long affirmed. A growing consensus dates Chronicles in the latter half of the fifth century b.c., thus possibly within Ezra's lifetime. Author, Date and SourcesĪccording to ancient Jewish tradition, Ezra wrote Chronicles, Ezra and Nehemiah (see Introduction to Ezra: Literary Form and Authorship), but this cannot be established with certainty. Chronicles was first divided into two books by the Septuagint translators. 347-420), translator of the Latin Vulgate, suggested that a more appropriate title would be "chronicle of the whole sacred history." Luther took over this suggestion in his German version, and others have followed him. The Septuagint (the pre-Christian Greek translation of the OT) refers to the book as "the things omitted," indicating that its translators regarded it as a supplement to Samuel and Kings. The Hebrew title ( dibre hayyamim) can be translated "the events (or annals) of the days (or years)." The same phrase occurs in references to sources used by the author or compiler of Kings (translated "annals" in, e.g., 1Ki 14:19,29 15:7,23,31 16:5,14,20,27 22:45). Theology, outline, a brief overview, and the chapters of the Book of 1 Chronicles. This summary of the book of 1 Chronicles provides information about the title, author(s), date of writing, chronology, theme,