Introduction to 1-2 Chronicles.
Historical Setting
The closing verses of the book, which record the advent of Cyrus the Great of Persia and his proclamation, demonstrate that the book is compiled sometime after 539 BC. Other indications in the book, particularly the list of postexilic descendants of David (1 Chr. 3:17–24), may point to a still later date, possibly in the second half of the fourth century BC, toward the end of the Persian period.
When Cyrus the Great conquered Babylon in 539 BC and established Persian rule in the ancient Near East, he set in motion a series of events that concerned the Jews. His proclamation, which gave permission for the rebuilding of the temple in Jerusalem, gave rise to a series of returns from exile by deportees and descendants of deportees. Although Cyrus is looked upon by the Jews as a benefactor, it should be noted that his “beneficence” was not directed solely toward the Jews but formed only part of a wider foreign policy.
It should be borne in mind when discussing the historical setting of Chronicles that during the Persian period (and later) there was a significant Jewish community outside the land of Israel: in Babylonia, Elam, Persia, Egypt and even into Asia Minor. The indication is that Jews traveled to other places from Babylonia in the course of trade or as mercenaries in the Babylonian, then Persian, army. Once there, Jews held a variety of occupations and social states in the lands in which they settled, and some (e.g., Nehemiah) even rose to high positions within the Persian administration. It is clear from the book of Nehemiah and from the archive of letters dating to the fifth century BC from Elephantine in Upper Egypt that contact was maintained with the community in Israel itself. It also seems clear that, at least on the part of some Jews, there was intermarriage with non-Jews and some religious syncretism, as witnessed by the invocation of foreign deities and a readiness to call their children by names that had a foreign deity as a component. From early in the exile, there appears to have been a fair degree of freedom of movement, and this increased in the postexilic period. There was also the freedom for Jews to engage in commerce, even to become comparatively wealthy in their adopted country. Jews lived side-by-side with people of all nationalities, interacted with them on a daily basis, and even entered into business partnerships with them. It may be stated, therefore, that at least some Jews did not pursue a rigorous policy of separation.
The Jews were part of the Persian Empire, under the direct authority of the king, albeit filtered through different levels of administration, and were constantly monitored both by their superiors and by their peers. Even though they did have some freedom, their autonomy and their liberty were limited. These constraints would have effectively and quickly curbed any hope of a swift restoration of the Davidic monarchy.
Literary Setting
Chronicles shares similarities with a number of different text genres that are represented in ancient Near Eastern literature. It is immediately apparent to the reader of Chronicles that its compiler is heavily dependent on lists of all kinds: genealogical records, census records, administrative lists, etc. Lists per se are well attested in the ancient Near East. From Mesopotamia in particular a large number of lists on many different topics have been recovered. It seems that there was a desire, at least in Mesopotamia, to order and to categorize everything, including the pantheon. The incorporation of lists of different kinds into literary texts also has parallels within ancient Near Eastern literature as a whole and within the Hebrew Bible itself. At times genealogical records may be included in Near Eastern royal inscriptions, but they very rarely go beyond the third generation. ◆
Key Concepts
• These books seek to help readers understand the basis for continuity, transformation and theological stability.
• These books highlight retribution theology and the role of the priests and Levites.
• These books also lead the post-exilic community to refocus from monarchy to theocracy.
• Recurrent themes are reform and repentance as a means to God’s blessing.