Temple of the Lion: The Darius Chronicles Vol.1
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At Kobo, we try to ensure that published reviews do not contain rude or profane language, spoilers, or any of our reviewer's personal information. You submitted the following rating and review. We'll publish them on our site once we've reviewed them. Not surprisingly, the priests and Levites wrote the biblical history that came out of the postexilic period. The Torah together with the Former Prophets, otherwise known as the Primary History, is a comprehensive account from the Creation to the Babylonian exile.
Chronicles is a history of equal scope, but the shape of the telling is quite different. Their main focuses are not the same. First and Second Chronicles emphasize David and the Prophets. A combined Ezra and Nehemiah emphasize Moses and the Torah. On the other hand, these books have a number of features in common. The ending of Chronicles is the same as the beginning of Ezra, suggesting an overlap or connection of some sort. Both works abound in lists and genealogies. This neglect may also be due to certain research biases that favored older sources over more recent ones.
And since the Chronicler used Samuel and Kings as his main source and he did not add much to them, what he did add was late and of little value. A study of how the Chronicler retold the history of Israel opens up a window on the beliefs and expectations of the postexilic community of the sixth and fifth centuries BCE. The CH turns out to be an important source for recovering the thought world of this period.
The DH reflects a sixth-century exilic perspective, while the CH reflects a late fifth-century postexilic perspective. Such recasting of history is sometimes called revisionist history. It makes obvious use of preexisting written sources. As would any good historian, the Chronicler cited sources though certainly not all of them. Some scholars date the composition of the CH to the time of Ezra in the fifth century BCE, others to the fourth century, and still others place it in the Hellenistic period of the third century. The Chronicler focused on the Judean monarchy and the Jerusalem religious establishment.
The northern kingdom of Israel is mentioned rarely and then only in passing. The Chronicler idealized the reigns of Solomon, Hezekiah, and especially David.
The latter became the model of the good and pious monarch. But to do this effectively, the historian had to leave out certain stories from the DH that put David in a bad light, such as his affair with Bathsheba. The CH presents David as a king who ruled obediently and established religious service as it was meant to be, with the temple, its priesthood, singers, prayers, rituals, and offerings. He traced the establishment of important priestly and Levitical institutions back to David although other historical evidence suggests this is unlikely. All of history was viewed in terms of how it promoted these concerns.
Kings were evaluated in terms of their disposition to temple and cult.
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And history moved to a climax at the time of Ezra and Nehemiah with the reestablishing of temple worship. The Chronicler was a defender of the status quo and had no vision for an independent political future. As long as Yhwh could be worshiped properly, seemingly all else was acceptable. The two books of Chronicles were originally one book. Like the books of Samuel and Kings, they became two in printed editions. We will refer to combined First and Second Chronicles simply as Chronicles.
Jewish tradition holds that most of Chronicles, along with the books of Ezra and Nehemiah, were written by Ezra the scribe and completed by Nehemiah. In Jewish tradition, Ezra is venerated to a degree second only to Moses. Chronicles can be divided into two main parts on the basis of content: The first part of Chronicles retells history from Adam to Saul. Most of the story is told by means of lists of names and genealogies. Some of the genealogical lists extend all the way into the postexilic period by including individuals from that time, indicating that this material was finally edited in the postexilic period.
There is very little storytelling narrative in this first part of Chronicles. It is dominated by genealogies. Special attention was given to the names of priests and Levites. The genealogies also focus on the tribe of Judah and its line of David, the tribe of Benjamin and its line of Saul, and the tribe of Levi. These comprised the nucleus of the Persian province of Yehud Judea in the postexilic period.
Genealogies serve different purposes within the biblical world. Within the family, they define privilege and responsibility, as with the firstborn son in relation to later-born children and children of concubines. Within tribes, they establish political and territorial claims, especially land ownership, and might also reflect military conscription lists. Within the religious sphere, they establish membership in the priestly and Levitical classes.
Membership determines who can and cannot hold priestly offices and who can acquire the privileges and responsibilities associated with them. All of these uses of genealogies are present in Chronicles see Wilson, ; Knoppers, This part of Chronicles covers the history of the Davidic monarchy from David to the Babylonian exile. It can be subdivided into three sections:. The Chronicler used the books of Samuel and Kings from the Deuteronomistic History as his main source in retelling the history of the Judean monarchy. About half of Chronicles comes from the books of Samuel and Kings. This section contains an extended account of the reign of David.
It begins with all Israel at Hebron asking David to be their king. This in itself is a recasting of the Samuel account where Judah is the first to acclaim David as king, followed seven years later by the remainder of the tribes. Before 1 Chronicles picks up the story at that point, it inserts a lengthy account of the appointment of the Levites to carry the ark on to Jerusalem 1 Chronicles Then David said that carrying the ark of God is not allowed except by Levites, for Yhwh chose them to carry the ark of Yhwh and to minister to him forever.
David assembled all Israel at Jerusalem to bring up the ark of Yhwh to the place he had prepared for it. Sanctify yourselves, you and your brothers, so that you may bring up the ark of Yhwh, the God of Israel, to the place I have prepared for it. Because you did not carry it the first time, Yhwh our God exploded in anger on us, because we did not seek out the rules for handling it. And the Levites carried the ark of God with the poles on their shoulders, as Moses had commanded according to the word of Yhwh.
He omitted the story of how David intimidated Nabal and then married Abigail. In one way or another, all of these stories might reflect negatively on David or tarnish his image, so they were conveniently left out. This effectively makes David the founder and sponsor of the Jerusalem temple. In contrast, the book of Kings attributes the entire process of planning and building the temple to Solomon. Taking a census was an act of disobedience because it signaled a reliance on military forces rather than the power of God. The Samuel account implies that Yhwh incited David to take a census in order to have an occasion to punish the people:.
In the Samuel account, Yhwh is responsible for getting David into trouble. The Chronicler probably would have chosen to omit this story altogether because of the picture it gives us of David. But he retained it because the account goes on to describe how David secured the threshing floor of Araunah as the future site of the temple. Thus, it still fits his overall purpose of comprehensively accounting for the institution of the temple. Most of this section is devoted to a description of the building and dedication of the Jerusalem temple, taken almost verbatim from the book of Kings.
The Chronicler idealized Solomon just as he did David by omitting those stories in the DH that put Solomon in a bad light, including the following:. In particular, it depicts Solomon as Bezalel, who was the architect of the tabernacle at the time of Moses. Bezalel is mentioned nowhere outside the book of Exodus except in the Solomon narrative of Chronicles. In their parallel roles, both Bezalel and Solomon were designated for their tasks by God, came from the tribe of Judah, received the spirit of wisdom to complete their tasks, built a bronze altar for the sanctuary, and made the sanctuary furnishings.
Solomon, as the new Bezalel and great temple builder, continued in the sanctuary tradition of Moses. This section is devoted almost entirely to the kings of Judah after the division of the kingdoms. Virtually no mention is made of the northern kingdom. The Chronicler dwells on the role of the kings of Judah in promoting worship and proper ritual. When disaster finally came by way of the Babylonians, it was because certain kings somehow failed in their religious duties. This includes an account of his temple cleansing and his celebration of the Passover.
The books of Ezra and Nehemiah are the main biblical sources for the history of the return of Jewish refugees from exile. These books were compiled fairly close to the events they report and can be considered reliable historiography for the most part see Talmon, They are generally considered to be two parts of one book; the Septuagint and the Babylonian Talmud refer only to the book of Ezra when citing material from both Ezra and Nehemiah. The return from Babylonian exile, the process of rebuilding Jerusalem, and the restoration of Jewish community life back in Judea, now part of the Persian Empire see Figure The first section of Ezra, termed the Book of Zerubbabel, relates the history of the early returns from Babylonian exile.
It covers the period from the end of exile in to the completion of the rebuilt temple in The book begins with a verbatim record of the decree of Cyrus allowing the Judean refugees to return to Jerusalem:.
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He has commanded me to build him a house in Jerusalem of Judah. Let all who remain behind assist the people of their place with silver, gold, goods, and livestock in addition to freewill offerings for the house of the Elohim which is in Jerusalem. This decree was issued in and authorized the rebuilding of the temple. The fact that Cyrus authorized the temple rebuilding becomes important later in the book when Samaritans from the north and others opposed rebuilding activities in Jerusalem.
The first group of returned refugees was led by Sheshbazzar , who had been appointed governor of Judea. Sheshbazzar and the first group of returnees succeeded in laying the foundations of the temple. For unspecified reasons the work broke off and the temple remained unfinished until a subsequent return of Jewish refugees. The most productive return was led by Zerubbabel , another leader from the line of David, in BCE near the beginning of the reign of Darius I see Figure The most significant restoration event of this period was the completion of the rebuilding of the temple in Jerusalem.
Authorities call this structure the second temple because the one built by Solomon was the first temple. The second temple remained intact until it was destroyed by the Romans in 70 CE. Together they motivated the people to complete the project begun by Sheshbazzar, and it was finished in This section of Ezra ends with an account of the dedication of the temple and the celebration of Passover. There is a gap of about sixty years between the events of the book of Zerubbabel and those of the Ezra Memoirs.
Ezra was a priest descended from the line of Aaron through Zadok. He was also a scribe, which essentially means that he was a royal administrator; he served under the Persian king Artaxerxes I. He presumably returned to Judea from Babylon in with another group of refugees. The seventh year of Artaxerxes I Ezra 7: The second temple was completed during his reign. The story of the book of Esther also takes place during his reign.
Drawing by Daniel Hornschemeier Bandstra based on the Persepolis treasury relief. The problem is this: