... the law of Moses. Hezekiah was a second David. He was (like David) not without flaws, as his first reaction to the Assyrian invasion revealed (18:13–16) and as his later reaction to illness confirmed (20:1–11). His trust in the LORD was, nevertheless, impressive. Yet Hezekiah and Josiah were good kings living in bad times. With the death of Jeroboam II in 2 Kings 14:29, all restraint upon the wrath of God against Israel was lifted and exile for the northern kingdom quickly followed (2 Kgs. 17). It also ...
... the law of Moses. Hezekiah was a second David. He was (like David) not without flaws, as his first reaction to the Assyrian invasion revealed (18:13–16) and as his later reaction to illness confirmed (20:1–11). His trust in the LORD was, nevertheless, impressive. Yet Hezekiah and Josiah were good kings living in bad times. With the death of Jeroboam II in 2 Kings 14:29, all restraint upon the wrath of God against Israel was lifted and exile for the northern kingdom quickly followed (2 Kgs. 17). It also ...
... deals with the descendants of Jerahmeel the firstborn of Hezron. No parallel to this genealogy exists in the Hebrew Bible, so it is particularly difficult to situate these figures. The concluding formula in 2:33, these were the descendants of Jerahmeel, creates the impression that the list ends at that point. From 2:34 onward, however, we find an elaboration on the lineage of Sheshan, who is mentioned in 2:31 as the son of Ishi. Additional Notes 2:34 The remark Sheshan had no sons—only daughters ...
The Clans of Caleb: 2:42–50a This second section deals with the descendants of Caleb. There are no resemblances between the two Calebite genealogies, leaving the impression that two different Caleb genealogies might be confused here. The only connection is that in 2:42 Caleb is called the brother of Jerahmeel, who is associated (in 2:9, 25) with the lineage of Hezron (who is not explicitly mentioned in this particular subsection). Scholars observe that many of ...
... descendants of Issachar, tracing his lineage through Tola, Uzzi, and Izrahiah. The Chronicler probably obtained his information from texts such as Genesis 46:13 and Numbers 26:23–25. The specific statistics in 1 Chronicles 7:2, 4, 5 leave the impression of a military census list, which the Chronicler projected to a time during the reign of David. 7:6–12 Benjamin receives separate treatment in the next genealogical section (8:1–40), but this subsection also deals with his descendants. (Interestingly ...
... descendants of Issachar, tracing his lineage through Tola, Uzzi, and Izrahiah. The Chronicler probably obtained his information from texts such as Genesis 46:13 and Numbers 26:23–25. The specific statistics in 1 Chronicles 7:2, 4, 5 leave the impression of a military census list, which the Chronicler projected to a time during the reign of David. 7:6–12 Benjamin receives separate treatment in the next genealogical section (8:1–40), but this subsection also deals with his descendants. (Interestingly ...
... descendants of Issachar, tracing his lineage through Tola, Uzzi, and Izrahiah. The Chronicler probably obtained his information from texts such as Genesis 46:13 and Numbers 26:23–25. The specific statistics in 1 Chronicles 7:2, 4, 5 leave the impression of a military census list, which the Chronicler projected to a time during the reign of David. 7:6–12 Benjamin receives separate treatment in the next genealogical section (8:1–40), but this subsection also deals with his descendants. (Interestingly ...
... descendants of Issachar, tracing his lineage through Tola, Uzzi, and Izrahiah. The Chronicler probably obtained his information from texts such as Genesis 46:13 and Numbers 26:23–25. The specific statistics in 1 Chronicles 7:2, 4, 5 leave the impression of a military census list, which the Chronicler projected to a time during the reign of David. 7:6–12 Benjamin receives separate treatment in the next genealogical section (8:1–40), but this subsection also deals with his descendants. (Interestingly ...
... descendants of Issachar, tracing his lineage through Tola, Uzzi, and Izrahiah. The Chronicler probably obtained his information from texts such as Genesis 46:13 and Numbers 26:23–25. The specific statistics in 1 Chronicles 7:2, 4, 5 leave the impression of a military census list, which the Chronicler projected to a time during the reign of David. 7:6–12 Benjamin receives separate treatment in the next genealogical section (8:1–40), but this subsection also deals with his descendants. (Interestingly ...
... into the Chronicler’s construction of showing how Yahweh prepared the way for the full establishment of David’s kingdom under Solomon, but also into his theological concept of Yahweh taking the initiative in these battles. The reader gets the impression from these battle accounts that they are probably programmatic in the sense that they reflect something of Israel’s self-understanding in the Chronicler’s time, rather than being historical accounts of real events. The point the Chronicler wants to ...
... into the Chronicler’s construction of showing how Yahweh prepared the way for the full establishment of David’s kingdom under Solomon, but also into his theological concept of Yahweh taking the initiative in these battles. The reader gets the impression from these battle accounts that they are probably programmatic in the sense that they reflect something of Israel’s self-understanding in the Chronicler’s time, rather than being historical accounts of real events. The point the Chronicler wants to ...
... into the Chronicler’s construction of showing how Yahweh prepared the way for the full establishment of David’s kingdom under Solomon, but also into his theological concept of Yahweh taking the initiative in these battles. The reader gets the impression from these battle accounts that they are probably programmatic in the sense that they reflect something of Israel’s self-understanding in the Chronicler’s time, rather than being historical accounts of real events. The point the Chronicler wants to ...
... into the Chronicler’s construction of showing how Yahweh prepared the way for the full establishment of David’s kingdom under Solomon, but also into his theological concept of Yahweh taking the initiative in these battles. The reader gets the impression from these battle accounts that they are probably programmatic in the sense that they reflect something of Israel’s self-understanding in the Chronicler’s time, rather than being historical accounts of real events. The point the Chronicler wants to ...
... of the house of God and the treasuries for the dedicated things. Whether these two types of “treasuries” reflect a historical reality during the reign of David, or any other historical period, is uncertain. First Chronicles 26:26–28 gives the reader an impression of the goods that were kept in the “treasuries.” Many of these are indicated as dedicated gifts. The Hebrew word used here is similar to “holy” and refers to the practice of keeping certain objects (gifts or plunder from war) apart as ...
... of the house of God and the treasuries for the dedicated things. Whether these two types of “treasuries” reflect a historical reality during the reign of David, or any other historical period, is uncertain. First Chronicles 26:26–28 gives the reader an impression of the goods that were kept in the “treasuries.” Many of these are indicated as dedicated gifts. The Hebrew word used here is similar to “holy” and refers to the practice of keeping certain objects (gifts or plunder from war) apart as ...
... decrees and commands I have given you and go off to serve other gods and worship them, then I will . . . reject this temple I have consecrated for my Name (7:19–20). McKenzie is probably right in remarking: “It is difficult to avoid the impression that the Chronicler here warns those in the Second Temple period by recalling the destruction of the first temple brought on by apostasy” (1–2 Chronicles, p. 250). Because Solomon’s temple was regarded as the earthly dwelling place of Yahweh in which his ...
... decrees and commands I have given you and go off to serve other gods and worship them, then I will . . . reject this temple I have consecrated for my Name (7:19–20). McKenzie is probably right in remarking: “It is difficult to avoid the impression that the Chronicler here warns those in the Second Temple period by recalling the destruction of the first temple brought on by apostasy” (1–2 Chronicles, p. 250). Because Solomon’s temple was regarded as the earthly dwelling place of Yahweh in which his ...
... one aspect should be emphasized: Whereas David started the planning and preparations for the building of the temple in Jerusalem, it was only his son, Solomon, who could complete it. The Chronicler’s description of Hezekiah’s Passover leaves a similar impression of incompleteness. With the celebration of the Passover on the concession date, and with so much trouble in getting all the priests and people consecrated for the celebration, this narrative creates the expectation that a proper Passover will be ...
... an extent that it becomes a stylistic trait of the new work. The Chronicler picked up a Deuteronomistic theme, but then fully developed its implications in his own construction of the royal past. The last part of the Huldah oracle can corroborate this impression. Sharing the wording with the Deuteronomistic source again, the Chronicler indicates that Huldah prophesied to Josiah that the Lord says: I will gather you to your fathers, and you will be buried in peace (34:28). We saw in previous discussions that ...
... in common was descent from colonists from various eastern regions of the empire. They had been deported by the next-to-last Assyrian king, Ashurbanipal, who reigned in the middle of the seventh century. The epithets great and honorable give the impression that they supported the imperial cause and so acted in good faith in reporting the prospect of sedition in the neighboring province. They paint an alarmist picture, quite devoid of historical probability, in lurid hues from the palette of ethnic prejudice ...
... 8; 5:2 that Jehozadak was the father of Jeshua, the first high priest after the exile. By starting with Seraiah, this genealogy associates Ezra with a collateral line through another, unnamed son of Seraiah. So Ezra is invested with impressive priestly credentials, as a cousin of the contemporary high priestly family. Knowledge of this relationship presumably came from an oral tradition. The genealogy functions as an editorial commentary on the simple designation of Ezra as priest in Artaxerxes’ letter in ...
... been bad enough. Ezra’s determination to recruit some Levites would delay the starting time by nearly two weeks, according to 7:9 and 8:31. They were needed for temple duties: this is the explanation given in verse 17. In verse 16, Ezra sent an impressive delegation to find Levites—leaders and men of learning. The latter seem to have been priestly instructors in the Torah. It is significant that in Nehemiah 8:7, 9, which belong to the Ezra memoirs, this term appears twice as a verbal form (“instructed ...
... 10–22; 3:16–24). “Survivors,” literally “a people who escaped,” is another term for the remnant (1:8–9; cf. 10:20; 37:31–32). The notion of a remnant of cloth or carpet left over when the main pieces have been sold gives just the right impression for the idea of those who are left. The same applies to who remain (translated “left” in 1:8–9; see comment). The splendor of the leftovers is that they will be called holy (cf. 6:13). The holiness that attaches to Yahweh by nature (see on 1:4 ...
... no indication who this son is. It gives no hint about a fulfillment in some contemporary figure. We may call it a messianic vision, but we need to remember that the OT does not use the word messiah for a future redeemer, nor does the promise give the impression of a figure not due to come for centuries. While the beginning of Jesus’ ministry recalls verses 1–2 (Matt. 4:13–16), the NT does not refer verses 6–7 to Jesus, and a reign of shalom and justice does not seem yet to have been implemented ...
... reaches the brow of the hill near modern Mount Scopus. At this point of high drama, suddenly everything is turned upside down. The arrogance of verse 32 is too much. It provokes a response. Once again Yahweh will suddenly cut down Assyria like an impressive forest (see vv. 16–19). The description of God as the Lord, the LORD Almighty recurs from verse 24, thereby constituting a bracket around verses 24–34 emphasizing Yahweh’s powerful sovereignty. It is the description that needs to be true if Yahweh ...