The Genealogies of 1st Chronicles

Many of us either avoid reading the genealo­gies in 1 Chronicles or when we do read them we find them tedious because firstly, they contain hundreds of names that are difficult to pro­nounce and secondly, they seem to serve no obvious purpose. A number of the genealogies are simply repeated from earlier portions of scripture so that their appearance in I Chronicles seems superfluous.

If we could see some pattern or purpose to the genealogies we might be encouraged to perse­vere with our reading and we might even de­velop an interest in the genealogies and the two books of Chronicles that they form a large part of. Therefore, these notes attempt to provide an overview of the two books and make some suggestions as to why they were written.

The key to why 1 and 2 Chronicles were written is when they were written. Two important references give us a clue.

  1. 2 Chronicles 36:19-21 refers to the 70 years captivity of Judah in Babylon and the fact that Jeremiah’s prophecy of 70 years captivity had been fulfilled. II Chronicles 36: 22-23 gives us Cyrus’ decree inviting Jews to return to Judah and rebuild the temple in Jerusalem. Because 1 and 2 Chronicles were originally one book and the last historical references are to the end of the captivity and Cyrus’ decree, Chronicles must have been written sometime after these dates.
  1. I Chronicles 3:19 provides a further clue for the dating of Chronicles.

Zerubbabel’s genealogy is given down to his two grandsons Pelatiah and Jessaiah through his son Hananiah. Many have argued that the

names following Zerubbabel’s grandsons are a continuation of the line of Zerubbabel. If this were so, the dating of the book would go to at least 400 B.C. and probably beyond to 350 B.C. which are the dates arrived at if we add these generations to the lifetime of Zer­ubbabel. This is doubtful for the following reasons:

(i) The record does not state that they are Zerubbabel’s descendants and in that case must represent contemporary scions of the Davidic line;

(ii) If Ezra is the author of Chronicles, as Jewish tradition and other evidence suggests, and on the assumption that he was at least 25-30 when he went to Jerusalem (Ezra 7:1-10) he would almost certainly be dead and could not have written Chronicles after the dates proposed;

(iii) No other genealogies or events mentioned in Chronicles go beyond the time of Zerubbabel’s grandsons;

(iv) Although the record does not state that these names are Zerubbabel’s descendants, it is possible that they are and that they have been added later by an editor in the same way that editorial notes have been added to other books. However, these editorial notes do not deny that the original authors who are said to have written these books did so.

In What Time-Frame Does This Place Chronicles?

  1. Zerubbabel was a leader of the returnees and officiated at the laying of the foundation of the temple in 536 B.C. (Ezra 3:8-11).
  2. He was probably a young prince ofJudah but old enough to begin a family.
  3. By allowing his son Hananiah 20-25 years to grow to maturity and produce children and another 20-25 years for his grandsons to mature and be given a place in the genealogy, the earliest date for the writing of Chronicles would be circa 490-485. The latest date could not go too far beyond this, otherwise Zer­ubbabel’s great grandsons would have been added to the genealogical list. Again, this date is supported by the fact that no later genealogies or events are recorded in Chronicles.

Having determined an approximate date for the writing of Chronicles it is important to see the book’s relationship to the history of that time.

Historical Events Relating To I And II Chronicles

  • 539 Cyrus enters Babylon — this is his accession year on the throne of Babylon.
  • 538 Cyrus issues his decree from Ecbatana permitting and supporting the return of Jews from Babylon to Jerusalem and the rebuilding of the temple in Jerusalem. This is his first reignal year as king of Babylon (Ezra 6:1,2; 1:1-4). The Jews return in this year (Ezra 2:1,2,68-70).
  • 536 The foundation of the temple is laid (Ezra 3:8-11). The returnees reject the offer of ‘assistance’ from the enemies of Judah and Benjamin (Ezra 4:1-3) whose forebears were deported to Israel by Esar had­don the Assyrian king (680-669 B.C.) as part of an ongoing policy of deportation to Israel begun apparently in the reign of Sargon II in 722 B.C. Kings 17:24). These enemies begin a campaign of resistance to the building of the temple which lasts from the reign of Cyrus to that of Darius Hystaspes (Ezra 4:4). They in fact brought the work to a standstill early in Cyrus’ reign (Ezra 4:24).
  • 520 In the second year of Darius the prophets Haggai and Zechariah encouraged the Jews to begin work again (Haggai 1:1; Zechariah 1:1; Ezra 5:1,2). Again the enemies of the Jews challenge them (Ezra 5:1-10) but this time they are ordered to assist in the building of the temple by Darius who finds Cyrus’ origi­nal decree in the royal archives at Ecbatana in the province of the Medes. Darius, who in fact was not first in line for the throne, was keen to associate himself with Cyrus in his struggle to establish his legitimacy on the throne (Ezra 6:1-12).
  • 516 The temple is completed in the sixth year of Darius (Ezra 6:15).
  • 486 At the beginning of Xerxes’ reign the peoples around Judah and Jerusalem hire counsellors against the Jews to accuse them before Xerxes, further preventing any attempts to build the temple (Ezra 4:6).
  • 485 At this time or shortly after, during the reign of Xerxes Ezra writes I and II Chron­icles to (i) Stir up the people already in the land who have begun to apostatize and (ii) to encourage a new company of re­luctant Jews in Babylon to return from Babylon to Judah with him to restore religious purity (Ezra 8:15-19).
  • 458 In the seventh year of Artaxerxes I and with the king’s permission, Ezra leads these new returnees to the land (Ezra 7,8). He breaks up the mixed marriages as the first step in purifying Israel’s religion (Ezra 9,10) and then organizes the building of the walls of Jerusalem (Ezra 4:12). But the officials, magistrates and Governors of the people deported from their homelands to Samaria by Ashur­banipal of Assyria (668-631) stop the building of the walls of the city by accusing the Jews of planning rebellion against Artaxerxes 1 (Ezra 4:7-23).
  • 445 In the twentieth year of Artaxerxes, Nehemiah hears of the terrible state of the city and appeals to Artaxerxes for the time and authority to go to Jerusalem. Nehemiah’s powerful position as cup-bearer provides him with enough influ­ence to receive a favourable reply. Nehemiah spends twelve years in Jerusalem building the walls, overcoming enemies and (with Ezra’s help) purifying the Jewish faith (Nehemiah 5:14; 13:6) and the Levites (Nehemiah 13:28-30).
  • 433 He returns to Persia (Nehemiah 13:6). In Nehemiah’s absence, Shelia the high priest and others begin to intermarry with leaders of the enemies of Nehemiah thus compromising their faith (Nehemiah 13:4-5). The people had intermarried (13:23-27), the Levites were neglected (Nehemiah 13:10), the temple was forsaken (Nehemiah 13:11) and the law broken (Nehemiah 13:15-22). Probably Malachi prophesies during this period of compromise and corruption. Compare his accusations against the Jews with the conditions described in Nehemiah and in particular his concern with purification of the sons of Levi (Malachi 3:3) and the temple (Malachi 3:1).

Nehemiah Returns and Forcefully Corrects The Problem (Nehemiah 13:4-29).

As has been suggested, Chronicles forms part of a group of books (Ezra, Nehemiah, Haggai, Zechariah and Malachi) that provide the history

of the post exilic period. All of these books share the same concern — the re-establishment and preservation of the commonwealth of Israel with an emphasis on the restoration and maintenance of the temple, the priesthood, the law.

Ancient historians did not write history for the sake of writing history. They wrote to present their own philosophy or their own perspective of historical events. Because of these aims they were selective and even biased in the presenta­tion of their histories. Herodotus, for example, who wrote about the wars between Persia and Greece in the times of Darius and Xerxes de­scribed the greatness of the Persian Empire so that the great Greek victory over Persia would appear even greater. In addition he wanted to demonstrate that had it not been for the Atheni­ans the war would have been lost. Tacitus the Roman historian was biased against the Julio­Claudian emperors and painted them in a worse light than they deserved.

Biblical historians are like other ancient writers in the sense that they also wrote history to teach lessons to their readers. The writers of Kings and Chronicles would have been wasting their time simply writing a history of Israel because Israel’s history had already been written in the official court records and prophetic writings. A closer consideration of Kings and Chronicles reveals that they were written for different

The following are the sources mentioned by the writer of Chronicles:

  • I & II Samuel and I & II Kings. Chronicles presupposes a knowledge of both books.
  • Genealogies in the book of the kings of Israel, I Chronicles 9:1.
  • The books of the kings of Judah and Israel (these are not the book of Kings in the Bible; they are official records). II Chronicles 16:11; 25:26; 28:26; 32:32.
  • The books of the kings of Israel and Judah. II Chronicles 27:7; 35:27; 36:8.
  • The books of the acts (annals) of the kings of Israel. II Chronicles 33:18.
  • Writings of the prophets

Shemaiah and Iddo……………………………………………………………… II Chronicles 12:15
Ido ………………………………………………………………………………………..  II Chronicles 13:22
Jehu ……………………………………………………………………………………..  II Chronicles 20:34
Hazoi……………………………………………………………………………………. II Chronicles 33:19
Isaiah…………………………………………………………………………………… II Chronicles 26:22; 32:32.
Nathan…………………………………………………………………………………. II Chronicles 9:29
Ahijah ………………………………………………………………………………….  II Chronicles 9:29.

Annotations on the book of the kings, II Chronicles 24:37. reasons and with different emphases. Although it is perfectly valid to study Kings and Chronicles together, each book carries its own message and it is beneficial to study each book separately as was intended by the authors.

What Was The Chronicler’s Purpose?

The Jews in the land were being troubled by their adversaries during the reign of Xerxes (Ezra 4:4­6). The purity of their religion had been polluted by social interaction and intermarriage with the peoples around them (Ezra 9,10). Ezra wanted to go up to Jerusalem to prevent the faith being lost (Ezra 7:10). But Ezra had the double task of stirring the priests, Levites and people in Baby­lon into going up to Jerusalem and as well, correcting and strengthening those who were already in the land when he finally arrived there. Those in the land had lost direction, those in Babylon were apathetic and comfortable. The apathy of the Jews in Babylon can be measured by the fact that Ezra had to pressure Levites into joining the expedition (Ezra 8:15-20).

What objections might the Levites and the people have to going to Jerusalem? Based on the themes in Chronicles, archaeological evidence suggesting that many Jews in Babylon had be­come prosperous and the effect that any cosmo­politan and idolatrous society would have on a community’s religious beliefs we can hazard a guess as to why the Jews in Babylon were apa­thetic about the return.

  • Would the Levites want to leave their ordi­nary lifestyle in Babylon for the discipline of temple service?
  • Was going to Jerusalem worth the trouble that all of the families would experience? Why upset their present settled way of life?
  • Should they leave their comfortable and secure way of life in Babylon for a life in Judah where their Jewish brothers had experienced nothing but difficulty and conflict? Where was the evidence of Yahweh’s blessing in all of this?
  • After a seventy year absence from the land (one hundred and seventy in the case of members of the northern tribes) did they really have a right to the land any more?
  • The Jews had established sanctuaries in Babylon and other places; was the temple in Jerusalem all that important?
  • Probably many of those who did not go up had compromised their faith in Babylon objecting to the exclusivism practised by other Jews in Babylon and particularly by those in the land.

The Chronicler’s history is designed to over­come this type of apathy and answer these types of issues. The arguments that he presents, consti­tute the themes of I and II Chronicles.

  • The land belongs to all Israel i.e. those who remained in the land during the captivity, those who remained in exile and those from all of the twelve tribes who had returned to the land.
  • Judah was the leading tribe and it had perpetuated true Israel.
  • Jerusalem alone is the city of Yahweh, the city chosen for His name.
  • The temple in Jerusalem is the only place for acceptable worship and sacrifice.
  • The Law of Moses must be kept and the prophets listened to.
  • The Tribe of Levi constitutes the only ac­ceptable priesthood.
  • The only acceptable form of worship and temple arrangements are those instituted by King David.
  • The only acceptable political authority is the line of David.
  • If the hope of Israel is to survive, separation is essential (exclusivism).

How Does The Chronicler Go About His Task?

He uses the genealogies from the temple to establish: (i) The Legitimacy of the priests and Levites and temple servants officiating in the temple; (ii) The legitimacy of the forms of temple service established by David (who assumes a more important place in Chronicles than Moses) and (iii) The legitimate heirs of the tribal lands and cities.

The Genealogies I Chron. 1:1-4

The first genealogy traces the line of Adam to Noah and his sons, but only through Seth. Why? To prove that although there were millions of people who came out of Adam, true religion had been retained finally by only eight people. Therefore Jews in Ezra’s day had no need to question whether they held the truth just be­cause they were few in number. Nor was there any reason to feel that they were too exclusive in their outlook. It was, however, a warning that true religion could be lost very easily. Because complete understanding of God was only retained in the line of Seth, Cain’s line is not mentioned (Genesis 4). This illustrates the Chronicler’s method of developing his main themes. The genealogical lists that are aban­doned are as important as those that are retained.

1 Chron. 1:5-28

The genealogies of Shem, Ham and Japheth are given, but those of Ham and Japeth disappear. Why? Because the knowledge of God was de­posited with Abraham.

1 Chron. 1:29-34

Here the children of Abraham through Ishmael, Keturah and Isaac are given but again two lines, those of Ishmael and Keturah, disappear and only Isaac’s is retained in the next section, be­cause “in Isaac shall thy seed be called”!

1 Chron. 1:35-54 & 2:1-2

The line of Isaac continues through Esau and Israel (note that it is not Jacob!!). But again the line of Esau ceases in the next phase of the genealogies, leaving the line of Israel only. We might wonder why the Chronicler would take so much space listing the kings and chiefs of Edom only to make them disappear in the next section of the genealogies? It would be true to answer that the truth and the promises continued with Israel and that Esau (Edom) represents all that is

opposed to true Israel. It would also be true to say that although Edom was a strong and fearful opponent of Israel, Israel would prevail because it was given the covenants of promise, etc. (Romans 9:1-5) and therefore it is appropriate that Esau’s line should go. However, if Chron­icles was written at the time suggested above, there was a more striking reason. The Edomites had assisted Nebuchadnezzar in destroying Jerusalem hence the bitter rebuke of the prophets, e.g. Lamentations 4:21; Ezekiel 25:13,14. When the people of Judah were in captivity, the Edomites had encroached on Judah’s territory in the south. Therefore when the people returned the Edomites posed a threat and despite losing Edom proper to the Nabatheans, the Edomites prospered. They established their capital in Hebron! These circumstances appear to be reflected in Malachi 1:1-5. The Jews saw the prosperity of Edom and contrasted it with the difficulties they were facing and believed that God was not with them. The answer through Malachi is clear ‘Jacob have I loved Esau have I hated’. Attempts by Edom to build their prosperity will be destroyed. The Edomites were eventually defeated by the Maccabees, incorporated into Judah and ceased to exist as a nation. (Any good Bible dictionary will provide an historical summary of this period.)

1 Chron. 2:3,4

In this section of all the sons of Israel only Judah’s sons are given and of Judah’s five sons only the lines of Pharez and Zerah are retained. The three other sons are left out. In view of the fact that the line being pursued by the Chronicler is to go through Pharez why retain Zerah? The Chronicler seems to be joining Pharez and Zerah in contrast to the group of three because the three were the sons of a Canaanites. This seems to be appropriate considering the history of the time of Ezra and Nehemiah. Both men had to struggle against the corrupting influence of intermarriage with the peoples surrounding Judah. Compare Ezra 9,10; Nehemiah 13:23-30; Malachi Z11-16.

1 Chron. 2:9

Only the line of Pharez continues through Hezron.

I Chron. 2:10-55 & 3:1-9

The lines of Hezron’s sons Ram, Caleb and Jerahmeel are given but the lines of Caleb and Jerahmeel are left out because Ram’s line leads to David who is central to the main themes of Chronicles. David is the one who unified all Israel, created its empire, built its capital, brought the ark to Jerusalem, prepared the temple, organised the temple services. It was David who founded the dynasty that lasted until Judah was destroyed. In short, David developed the golden age of Israel that the Chronicler now looks back to with its legitimate system of religion that is so vital to the restoration and maintenance of religious purity in his time.

I Chron. 3:10-19

As might be expected, of David’s sons, the only line that continues is the line through Solomon to Josiah to Jehoiakim and Jehoiachin. It should be no surprise to find this line continuing through the captivity to Zerubbabel! For it was Zer­ubbabel who led the captives back to the land following the publication of the decree of Cyrus.

So What Is The Chronicler Trying To Prove?

The right to hold an office, inherit land, belong to a tribe etc., depended on Israelites establishing that right by tracing their genealogies back to when the right was granted to their forebears. The Chronicler establishes Zerubbabel’s political authority through his genealogical links to the line of David and in turn establishes David’s authority by tracing his line all the way back to Adam! (see Ezra 2:59-63 for an example of people and priests who could not prove their genealogies).

Chapters 4-7 are genealogical lists of the twelve tribes presented to convince the doubters that the land is the rightful inheritance of all Israel.

1 Chron. 4:1 ff

Judah is placed first in the list of tribes because Judah comprised most of the returnees, it was in the vanguard of the return, it was the tribe of

Judah that had perpetuated true Israel and it was Judah to which the dynasty of David belonged.

1 Chron. 4:24 if

Simeon is listed.

1 Chron. 5:1 ff

Rueben is listed.

1 Chron. 5:11 ff

Gad is listed and in I Chronicles 5:23 ff half-tribe of Manasseh (down to the captivity of Tiglath-pileser III who reigned 745-727) is given.

1 Chron. 6:1 ff

Levi with all of its divisions is listed.

I Chron. 7:1 ff

Issachar.

I Chron. 7:6 ff

Benjamin.

1 Chron. 7:13 ff

Naphtali.

1 Chron. 7:14 ff

Manasseh.

1 Chron. 7:20 ff

Ephraim.

1 Chron. 7:30 ff

Asher.

1 Chron. 8:1-40

Benjamin is listed again. For what reason? Be­cause this list forms the background to the dynasty of Saul.

1 Chron. 9:1

Emphasizes the fact that all Israel is listed by genealogies and that all Israel are the legitimate heirs of the land.

1 Chron. 9:2

The concept of all Israel is again stressed. The first returnees are called Israelites in contrast to those taken into captivity from Judah (v1). The complete nation is summarized: people, priests, Levites, Nethinim.

1 Chron. 9:3

Representatives of Israel were settled in the capital, Jerusalem. These representatives were drawn from four tribes: Judah, Benjamin, Ephraim, Manasseh. But why these four tribes? Because Judah and Benjamin represent the south while Ephraim and Manasseh represent the north as they were the leading northern tribes.

1 Chron. 9:4-9

In this section, however, of those who settled in Jerusalem, only the men of Benjamin and Judah are given. Once again this is because these tribes were in the vanguard of the returning exiles, and it was Judah which had along with Benjamin maintained temple worship. From Benjamin and Judah had come Israel’s first and greatest kings. This is followed by the religious wing of Israel’s restoration, the priests, Levites, gatekeepers, musicians in I Chronicles 9:10-34. This chapter provides further evidence that the general time frame for the writing of Chronicles already suggested is correct because Nehemiah 11 with some variations gives these same lists of early returnees. I Chronicles 9:22, 23 is another example of the importance of genealogies and of how they were used. Once more in these verses the Chronicler reminds his readers that David (and Samuel) were instrumental in organising the temple services that he regards as such an important feature of Israel’s restoration and survival.

1 Chron. 9:35-44

Is Saul’s genealogy.

1 Chron. 10:1-14

Describes the failure of Saul, the end of Saul’s dynasty, the death of Saul and why he was rejected by God; significantly, because he turned to the gentile religious system and rejected all that the Chronicler argues for in Chronicles. The end of Saul’s dynasty opened the way for the all-important dynasty of David.

1 Chron. 11:1-3

Shows the beginning of David’s reign. The Chronicler drives home the legitimacy of David’s reign by emphasising the fact that: (i) All Israel identified with David; (ii) David in practise was already Israel’s leader; (iii) They acknowledged that God had called David to rule Israel; (iv) Israel had asked David to be their ruler, David had not asked for nor had he asserted the right to rule; (v) All Israel anointed David; (vi) This was the fulfilment of God’s promise through Samuel.

This was important because it was David who established the features of the kingdom that lasted to the exile; features that the Chronicler and those who supported him wanted to restore after the exile.

1 Chron. 11:4-9

Begins the series of steps by which David built this kingdom. The first step was the develop­ment of a capital. Jerusalem was still held by the Jebusites and it was therefore on neutral territory which was important to prevent inter-tribal jeal­ousies. David captured the city and built up its fortifications.

1 Chron. 11:10-12:37

Outlines the development of David’s military might. The chiefs of David’s mighty men who together with ALL Israel supported David’s king­ship over the WHOLE land ‘as the LORD had promised!!

These are followed by those who defected to David from various tribes including Benjamin when Saul was still on the throne.

After this a list of all those from all the tribes who came to Hebron to turn Saul’s kingdom over to David. They were volunteers ‘determined to make David king over Israel’.

1 Chron. 13; 14; 15; 16

These chapters are devoted to the bringing of the ark to Jerusalem. The story of David’s initial failure is not presented to expose David’s failings and weaknesses but to emphasise the importance of the Levites who should have been consulted first, not last, about the transporting of the ark and they should have been given the task of carrying the ark according to the Law of Moses. The ark was the most important piece of religious furniture in Israel, because Yahweh was enthroned between the Cherubim above the ark (I Chronicles 13:6).

 1 Chron. 17

Outlines David’s proposal, plan, and preparation for the temple which has an absolutely central place in Chronicles and Ezra.

1 Chron. 18-20

Covers the conquest of Israel’s enemies, the establishment of an empire and the creation of national security. It also marks David as a man of war disqualified on that account from actually building the temple. It also points to the con­quests of David as the source of wealth required to build the temple.

1 Chron. 21

Repeats the story from II Samuel 24 of David’s ill-fated census of the people and the subsequent plague. But why repeat the story here? The aim of Chronicles is not to spotlight David’s sin, rather it is to demonstrate how the site of the temple was chosen and how sacrifices associated with that site, ended the effects of David’s and Israel’s sin on this occasion.

1 Chron. 22

Solomon as a man of peace is charged with the duty of building the temple and David, having prepared the material for this work, charges the leaders of Israel to assist Solomon.

1 Chron. 23

David’s arrangements for the Levites in the temple.

1 Chron. 24

David’s arrangements for the priests in the temple.

1 Chron. 25

David’s arrangements for the singers in the temple.

1 Chron. 26

David’s arrangements for the temple servants.

1 Chron. 27

David’s military and civil arrangements.

1 Chron. 28

David instructs all of the officials of Israel at Jerusalem. He explains why he proposed to build a temple and why he was disqualified by

Yahweh from building it himself. Then, in harmony with the genealogical pattern in the first three chapters, David reminds them that of all the tribes, Judah was chosen as the leading tribe, of all the families of Judah his family was chosen and from his father’s sons he alone was chosen. Then, of David’s sons, Solomon is the immediate fulfilment of the promise to David of a son who would build Yahweh’s house and establish a long-lasting dynasty (II Samuel 7). Solomon is then handed David’s plans for the building of the temple and his organisation of the various functions to be carried out by the temple personnel. He charges Solomon to see the work through to its completion.

1 Chron. 29

David gives his personal treasures for the temple, all Israel give gifts to the temple, David offers a prayer of thanksgiving for the temple, Solomon is anointed king and David dies, having completed his preparations for this great work, after a reign of forty years.

2 Chronicles

2 Chronicles begins with Solomon’s completion of this great work sealed with Yahweh’s approval when the glory of Yahweh fills the temple (II Chronicles 5:13,14). To the end of II Chronicles 9 the glory of Solomon’s reign is displayed without any hint of the idolatry that he fell into in the closing years of his reign. But why does the Chronicler overlook this and why did he overlook David’s sins resulting from his affair with Bathsheba? The answer to this question leads to understanding the pattern developed in II Chronicles.

2 Chronicles continues the same themes begun in I Chronicles but a different method is used to satisfy the author’s purpose. Whereas I Chronicles used genealogies, the story of David’s accession to the throne and his prepara­tions for the Kingdom of Israel centred upon Jerusalem and the temple, in II Chronicles the history of various kings ofJudah is presented and each king’s life is assessed for weal or for woe by the degree to which he:

  • upholds the Law and the Prophets
  • Protects and supports — the land
  • the city
  • the temple
  • the priesthood
  • the Davidic dynasty.

2 Chronicles is different from I and 2 Kings in that it only deals with kings of Judah. Northern kings are only mentioned incidentally.

Those kings of Judah who are weak in their support and protection of the land, the city, the temple, the priesthood and the dynasty are generally given little attention. Those who are strong in their efforts to unite all Israel and support and protect these same features are given lengthy and detailed treatment, e.g. Ma, Jehoshaphat, Hezekiah, Josiah.

When 2 Chronicles considers the lives of Hezekiah and Josiah, for example, the record centres on their purges of idolatry, their religious reforms and their restoration of the temple. II Kings in both cases all but passes over the pass­overs held by these two kings.

What appears to be a contradiction in the 1 Kings 15:1-8 and 2 Chronicles 13:1-22 records of the reign of Abijah (Abijam) is resolved when we realise that the Kings assessment of Abijah as evil is an assessment which takes into account his whole life, whereas the Chronicles assessment of Abijah as good, is an assessment based on his actions on a particular occasion. The lesson being conveyed by the Chronicler is that on this occasion Abijah stood valiantly for the concepts presented in Chronicles and in doing so he was blessed by Yahweh. His 5th Century B.C. readers would have seen the point. Abijah faced Jer­oboam’s huge army and promoted the Davidic dynasty, the importance of true worship in the temple at Jerusalem and when the battle was joined, against overwhelming odds, the priests led Judah to victory.

Chronicles ends with Zedekiah , the last of a line of kings who had neglected the Law and reflected the prophets (II Chronicles 36:5,9,11,12). In the two previous reigns of Jehoiakim and Jehoiachin, many of the precious temple vessels were taken to Babylon (II Chronicles 36:7,10).

Zedekiah was joined in his neglect by the leaders of the priests and the people followed their example into idolatry. The consequences of this, as far as the Chronicler is concerned, is that the temple in Jerusalem is defiled (II Chronicles 36:14), the people are slain by the Babylonians, significantly, in ‘the house of the sanctuary’ (II Chronicles 3617 i.e. the temple cp. I Chronicles 28:10), the remaining temple vessels and treasures are taken, the temple burned, the walls of Jerusalem broken down, and the people exiled.

This conclusion brings together the threads of the Chronicler’s argument. Judah had gone into exile because king, priests and the people had neglected the Law, the prophets, the city, the temple and the priesthood. Israel’s successful revival depended on reversing this problem. Yahweh had destroyed the temple through the Babylonians. Judah had experienced destruction, despair and exile but now he was trying to demonstrate that through Cyrus, Yahweh had given them the opportunity to restore Israel. The success of this mighty venture centred on the rebuilding of the temple at Jerusalem in Judah by willing and faithful participants from all Israel.

Beside being in themselves a source of valuable information, by understanding some of the historical background, the time-setting and the purpose of the Chronicler, we should be able to see the genealogies in Chroniclers (and other books) in a new light and our study of the kings of Judah in Chronicles should take on new direction and meaning.