BIBLE STUDY --- BOOKS OF THE TORAH
THE BOOK OF GENESIS – PART 1
First book of the Bible.
NAME
The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, Bereshit, “in the beginning.”
AUTHOR
The authorship of Genesis is closely related to the authorship of the entire Torah {lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah}. It is clear that the Bible regards the human author of these books as Moses. On several occasions Adonai commanded Moses to write down various things: “in a book” {Exodus 17:14} “write these words” {34:27}. The Torah reports that “Moses wrote all the words of Adonai” {24:4}; he wrote the itinerary of the exodus wanderings {Numbers 33:2}; “Moses wrote this Law” {Deuteronomy 31:9}. {Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.} In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed. The rest of the Old Testament bears witness to the writing of the Torah by Moses. David referred to “the Law of Moses” {1 Kings 2:3}. In the time of Josiah, there was found in the temple the “Book of the Law of Adonai… given through Moses” {2 Chronicles 34:14}. Day by day Ezra read from “the Book of the Law of YHVH” {Nehemiah 8:18}. In the New Testament, Yeshua refers to “the book of Moses” {Mark 12:26; Luke 20:37} and otherwise mentions the commands or statements of Moses {Matthew 8:4; 19:8; Mark 7:10; cf. Luke 16:31; 24:44}. The Jews also quoted from the Torah as coming from Moses, and Yeshua did not contradict them. Of Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” {Acts 7:22} and probably could have written in several languages and in several scripts {hieroglyphic, cuneiform, Old Hebrew}. Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of YHVH {2 Peter 1:21}. We may with confidence conclude that Moses was the human author of Genesis. The liberal view of the authorship of Genesis is that the book is an editorial composite -- a view first put forward by a French physician, Jean Astruc, who suggested that the different names for YHVH indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents:
1 -- J, which uses the name Jehovah for YHVH, dates from about the ninth century BC and comes from Judah;
2 -- E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom;
3 -- D is Deuteronomy and is supposed to come from the time of Josiah, about 621 BC; and
4 -- P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century BC or later.
Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on. The science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.
DATE
The date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century BC {cf. Judges 11:26; 1 Kings 6:1}, but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries BC, with the final editing coming around the fifth century or perhaps even later.
PURPOSE
Genesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come {Genesis 3:15}. It names the early progenitors in the lineage of the Moshiach and the beginning of the Hebrew people through whom the Bible and the Saviour came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of YHVH.
STRUCTURE
The book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” {2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2}. Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.
THE CREATION {1:1–2:25}
These two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment. The statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning YHVH created the heavens and the earth.” He did this ex-nihilo {“out of nothing”} by his word {Hebrews 11:3}; he spoke the word of command and it was done {Genesis 1:3, 6, 9, 11, 14, 20; Psalm 33:6, 9}. The date of the beginning is unknown. Uniformitarian cosmogonists {students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Peter 3:3-7} have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old. To accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age. As the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament {better, “expanse”}, which divided the waters; day five, birds and swarming water creatures. On day three, YHVH made the dry land and plants; on day six he created the land animals and man. He made man in the image of YHVH {Genesis 1:26}, “a little less than YHVH” {Psalm 8:5}, and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “YHVH saw that it was good” {Genesis 1:4, 10, 12, 18, 21; “very good,” verse 31}. The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest {2:1-3}. Critical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in YHVH’s creative work. Chapter 2 gives details of the creation of man of “dust from the ground” {verse 7} and woman from a rib of the man {verses 21-22}. She was created to be “a companion who will help him” {verses 18-20}. They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species {verse 19}. The location of the Garden of Eden is given {verses 10-14}. Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So, man lived in this beautiful garden in the bliss of innocence.
THE HISTORY OF HUMANKIND FROM EDEN TO BABEL {3:1–11:26}
The loss of Eden and the break in fellowship with YHVH is the saddest chapter in human history. The serpent, approached Eve with the same philosophy he always uses: doubt of YHVH’s word {Genesis 3:1}, denial of death {verse 4}, and the suggestion of equality with YHVH {verse 5}. He gained access to her will by deceiving her with the promise that the fruit would make her as wise as YHVH is {Genesis 3:5; cf. 1 John 2:16}. Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing {Genesis 3:6; cf. 1 Timothy 2:14}. Later, he tried to blame YHVH for giving him the wife who gave him the fruit {Genesis 3:12}. Fellowship with YHVH was broken {verse 8}, yet YHVH came seeking Adam and found him. With sin came judgment, and Adonai pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal {Romans 8:21-22}. YHVH gave hope to man and a promise of a Redeemer {Genesis 3:15}, who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them. The impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward YHVH and became so jealous of his younger brother that he murdered him. Apprehended by YHVH and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city {4:1-16}. Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of Adonai.
THE GENERATIONS OF ADAM
This genealogical table {5:1-32} brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch however, there was something better: “He enjoyed a close relationship with YHVH throughout his life. Then suddenly, he disappeared because YHVH took him” {5:24}.
THE FLOOD
With increased population came an eruption of sin {6:1-5}. As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favour with Adonai,” for he was a righteous and blameless man who walked with YHVH {6:8-9}. Adonai planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, YHVH instructed Noah to build an Ark. Noah was directed to take animals aboard the Ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” {7:11}. It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the Ark perished. “But YHVH remembered Noah” and sent a wind to evaporate the waters {8:1}. Eventually the Ark came to rest on the mountains of Ararat {verse 4}. Noah made a sacrifice to Adonai, and Adonai determined that he would never again bring such destruction upon the earth. The Flood is another of YHVH’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account. Both the Genesis account and the references to it in the New Testament {cf. 2 Peter 3:6} favour the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, YHVH blessed Noah and his sons, Ham, Shem, and Japheth. YHVH made a Covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow. Noah was the first tiller of the soil, and he planted a vineyard {9:20}. Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.
Thought for Today: Monday November 10
We must flee the things that YHVH has labelled wrong. We need to flee pride – that tendency to think of ourselves more highly than we ought – and instead live with humility. We need to flee envy and jealousy. We need to avoid causing strife, and the anger, bad temper, irritability, and self-centredness that prompt it. We need to avoid abusive language, and instead develop a Spirit-controlled tongue. We must also flee lust, the love of money, and evil thoughts about other people. You and I can do all this by the Power of the Holy Spirit.
The Hebrew word used to describe the Proverbs 31 wife in v10 and translated variously as "excellent", "of valor", and "competent" is "chayil". It most often refers to an army or a might warrior.
Do you want an excellent wife? Then look for a woman with strength, competence, and intelligence coupled with humility and a desire to serve her husband.
https://rumble.com/vg04g1-a-wo....man-of-valor-who-can
The Gospel and our Connection to the God of Abraham explains how a person who has no connection to the God of Israel becomes connected through grafting in. This message is essential foundational information for Christianity and explains how our faith is a continuation of the faith of Abraham, Isaac, and Jacob. Israel is the chosen people and this is explained in the message that God chose them as the conduit for Him to communicate His desire and purposes for mankind.
https://firstcenturychristiani....ty.net/the-gospel-an
Here are some Apostolic Scriptures to read and study with Torah portion #chayeisarah ("Life of Sarah" Genesis 23:1-25:18), plus links to related videos and commentary: https://www.americantorah.com/....2021/11/24/parsha-ch
Genesis 18:18,”Abraham will surely become a great and powerful nation, and through him all the nations of the earth will be blessed.” Abraham didn’t become great by doing nothing. He didn’t sit in his tent and rely on our Creator provide for the things he desired, instead Abraham displayed his kindness and compassion through his faith. Sometimes he displayed his military strategy as well, but in everything he accomplished he showed his obedience to our Creator.
BIBLE STUDY --- TANAKH --- HISTORICAL BOOKS
THE BOOKS OF 1 AND 2 CHRONICLES
Two Old Testament books, historical records of King David and his successors in the land of Judah. The books of Chronicles are among the most neglected books in the Bible, partly because most of the material can be found in Samuel, Kings, or elsewhere in the Old Testament. Fourteen chapters {1 Chronicles 1–9; 23–27} are little more than lists of names; the rest of the material is primarily historical narrative, which some people find almost as boring as lists. Yet the content of Chronicles is not history in a professional or academic sense because the materials used are comparable to the annals compiled by ancient Near Eastern court scribes. Those sources recorded each year’s most important events and were frequently more propagandistic than objectively historical. The records in Chronicles, somewhat eclectic in nature and ignoring certain facets of national history while emphasizing others, deal with only a selected portion of the history of the Israelites. A good deal of the criticism that the work is historically unreliable has come from lack of understanding the book’s character. Chronicles is not so much a history as a metaphysical interpretation of events in Israelite life in light of Covenantal values. It was not sufficient for the Chronicler that kings rose and fell; the events were interpreted from a special religious standpoint.
AUTHOR
In the Hebrew Bible, 1 and 2 Chronicles form a single book. The Bible does not say who wrote that book or when it was written. According to the Jewish Talmud, Ezra wrote “his book and Chronicles -- the order of all generations down to himself.” Although many scholars defend the view that Ezra wrote Chronicles, there is still no general agreement about the date and authorship of the book. The author is usually called “the Chronicler,” a title suggesting that he was a historian. It is possible that he was a scribe, priest, or Levite. Evidently the writer had access to government and Temple archives, because repeated references are made to a number of official records of kings {1 Chronicles 9:1; 27:24; 2 Chronicles 16:11; 20:34; 25:26; 27:7; 28:26; 32:32; 33:18; 35:27; 36:8} and prophets {1 Chronicles 29:29; 2 Chronicles 9:29; 12:15; 13:22; 20:34; 26:22; 32:32; 33:19}. The evidence is suggestive, but not conclusive, that the author of Chronicles also wrote the books of Ezra and Nehemiah. The last two verses of Chronicles are almost the same as the first three verses of Ezra. The language and literary style of all three books are similar. The same theological concerns for the Temple and its worship and the same interest in lists and genealogies appear in all three books. In the Hebrew Bible, Ezra-Nehemiah is considered one book and stands before Chronicles. Chronicles stand at the very end of the Hebrew Bible.
DATE
It is not possible to determine precisely when the book of Chronicles was written. The book ends with a reference to the decree of Cyrus, king of Persia, permitting the Jewish captives in Babylon to return to their homeland. Since Cyrus’s decree is usually dated about 538 BC, Chronicles could not have been written before that date. But if Ezra-Nehemiah is a part of the same work as Chronicles, the materials could not have been written until Nehemiah returned to Jerusalem in 444 BC. Genealogies in Chronicles and Ezra-Nehemiah may shed some light on the dating of the books. In 1 Chronicles 3:10-24 the lineage of David and Solomon is traced through the sixth generation after the exile, which would make the date for Anani {the last person in the list} about 400 BC. The language of Chronicles is definitely that of postexilic Hebrew. The use of the Persian word daric {1 Chronicles 29:7}, plus a lack of any Greek words, places Chronicles in the Persian period {538–331 BC}. The word midrash {“exposition”} appears in the Old Testament only in Chronicles {2 Chronicles 13:22; 24:27} but is very common in postbiblical Hebrew. Around 400 BC is probably the best estimate for the date of Chronicles, based on evidence now available.
BACKGROUND
During the Persian period, some of the Jews returned to Jerusalem from Babylon soon after Cyrus’s decree. They rebuilt the Temple and waited for the messianic age to come. But with drought, economic hardships, and moral and spiritual laxness, their hopes faded. Judah was stable politically as a part of the large, dominant Persian Empire. There was not the slightest possibility of restoring the Davidic kingdom. If the kingdom of David could not be restored politically, how was a Jew of the early fourth century BC to understand history and the place of the Jews in YHVH’s plan? The Chronicler, living at that time, found the key to history in YHVH’s Covenant with David. The first 10 chapters of 1 Chronicles lead up to David; chapters 11 -- 29 detail events of David’s rule. Moses is mentioned in Chronicles 31 times; David, more than 250 times. David planned the Temple and collected money to build it. He appointed Levites, singers, and gatekeepers. He divided the priesthood into its orders. He was responsible for the Temple worship, which was tremendously important to the Chronicler and his contemporaries. The Persian period of Israel’s history is largely a silent one, both in other Old Testament materials and in archaeological finds. Of course, all the evidence is not yet in, as archaeologists continue their investigations of the period.
ORIGIN AND PURPOSE
The Chronicler must have lived in Jerusalem and written for the Jewish community there. He refers to Jerusalem about 240 times and to Judah more than 225 times. A negative feeling toward the northern kingdom of Israel can be seen in the almost total lack of references to any northern king. The Chronicler’s attitude toward the north is clearly expressed in the two following verses: “The northern tribes of Israel have refused to be ruled by a descendant of David to this day” {2 Chronicles 10:19} and “Don’t you realize that Adonai, the YHVH of Israel, made an unbreakable Covenant with David, giving him and his descendants the throne of Israel forever?” {13:5}. The Chronicler wanted the Jewish people to see that YHVH was sovereign over all things. For example, he includes David’s affirmation: “Yours, O ADONAI, is the greatness, the power, the glory, the victory, and the majesty. Everything in the heavens and on earth is yours, O ADONAI, and this is your kingdom. We adore you as the one who is over all things. Riches and honour come from you alone, for you rule over everything. Power and might are in your hand, and it is at your discretion that people are made great and given strength” {1 Chronicles 29:11-12}. Compiled in the postexilic period, Chronicles was meant to emphasize the significance of the theocracy seen in light of earlier history. The theocracy was a social configuration YHVH planned for postexilic Judah, a religious rather than secular community. Instead of a king, the Jews had a priesthood of which Adonai approved {as distinct from the corrupt priests who had been to a large extent responsible for the preexilic moral and spiritual collapse of the nation}. The postexilic Judeans were to live as a holy nation, not as people with political and nationalistic ambitions. Therefore, the Chronicler demanded implicit obedience to the Mosaic Covenant so that the returning Jews could find prosperity, divine blessing, and grace. The Jews were still the chosen people, purged by the experience of exile, with a new opportunity to fulfil the Sinai Covenant. The Chronicler gave great weight to divine retribution and was insistent that all action be guided by specific moral principles, to reflect YHVH’s character clearly in his people. Because the writer saw YHVH’s hand in all history, punishing the apostate and being gracious to the penitent, he saw in the chastened remnant of the exile the true spiritual heirs of the house of David. He insisted that the postexilic community adhere rigorously to the morality of Sinai, guarding against preexilic apostasy and ensuring divine blessing. The writer wanted the Jews to know YHVH’s power. He also wanted them to believe in Adonai so that they would be “established.” If they believed YHVH’s messengers, they would succeed {2 Chronicles 20:20}. He also wanted the people to know that Jerusalem was YHVH’s chosen place of worship {2 Chronicles 5–6}, and that the Temple, priests, singers, Levites, and gatekeepers had been divinely appointed {1 Chronicles 28:19}. The Temple was meant to be a place where all their needs could be met {2 Chronicles 6:19–7:3}.
CONTENT
Chronicles can be briefly outlined as follows:
1 Chronicles: genealogies {1–9}; the reign of David {10–29}; 2 Chronicles -- the reign of Solomon {1–9}; the kings of Judah {10:1–36:21}; epilogue on the exile and return {36:22-23}.
Since the Chronicler’s writings do not have a didactic format, the reader must draw out those ideas and principles that are prominent and basic. One important idea running through Chronicles is the greatness, power, and uniqueness of YHVH. It is expressed most beautifully and forcefully in 1 Chronicles 29:11-12, which declares that everything in heaven and earth belongs to YHVH and he is head over all. Other passages make a similar claim. When Sennacherib, king of Assyria, attacked Judah and Jerusalem, King Hezekiah of Judah admonished his people not to fear the king of Assyria. Several times the Chronicler repeats the idea that Israel’s YHVH is unique: there is no other YHVH like Adonai. In 1 Chronicles 16:25-26, Psalm 96:4-5 is quoted: “Great is Adonai! He is most worthy of praise! He is to be revered above all gods. The gods of other nations are merely idols, but Adonai made the heavens!”. Both David and Solomon are quoted as saying that there is no other god but Adonai {1 Chronicles 17:20; 2 Chronicles 6:14}. Chronicles emphasizes that Adonai is “greater than all gods” {2 Chronicles 2:5}. The classic passage that stresses the differences between YHVH and the “god” of a nation is in 2 Chronicles 32. When Sennacherib attacked Jerusalem, he asked the people what they were relying on to withstand the siege in Jerusalem. Sennacherib was saying, in effect, “Don’t let Hezekiah deceive you by telling you that your YHVH will deliver you. No god of any nation so far has been able to stand against me. Your YHVH is like the gods of all the other nations. He will not be able to deliver you from me.” The Chronicler observes that the Assyrians spoke of the YHVH of Jerusalem as they spoke of the gods of the peoples of the earth. But YHVH did deliver Hezekiah and the inhabitants of Jerusalem from Sennacherib. Several passages declare that YHVH rules over the nations {1 Chronicles 17:21; 2 Chronicles 20:6}. In fact, the Chronicler saw Adonai as the one who directs history. Adonai brought Israel out of Egypt and drove the Canaanites out of their land {1 Chronicles 17:21; 2 Chronicles 6:5; 20:7}. Some seeming quirks of history are explained with such phrases as “it was ordained by YHVH” {2 Chronicles 22:7}. Over and over in telling the story of the struggles of the kings of Judah with other nations, Chronicles points out that Adonai always decided the battle {1 Chronicles 10:13-14; 18:6; 2 Chronicles 12:2; 13:15; 20:15; 21:11-14; 24:18; 28:1, 5-6, 19}. To the Chronicler Adonai was a Covenant-keeping YHVH {2 Chronicles 6:14}. He was the YHVH of justice and righteousness {12:6}, so human judges must judge honestly and fairly {19:7}. The Chronicler made it clear that no individual or nation could succeed by opposing YHVH {24:20}; not only would people fail against YHVH, but they were powerless without him {1 Chronicles 29:14; 2 Chronicles 20:12}. Adonai is seen not only as a unique, righteous, and powerful YHVH, but also as a wise YHVH. YHVH tests the human heart and knows when he finds integrity {1 Chronicles 29:17}. Solomon prayed for YHVH to “hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; {for thou only knowest the hearts of the children of men}” {2 Chronicles 6:30}. Although YHVH knows all about human beings, and has supreme power in heaven and on earth, men and women are still free to obey or disobey Adonai. The stories in Chronicles depict people who chose to obey or disobey YHVH. Those who obeyed succeeded; but to the extent that others, even kings, disobeyed YHVH, they failed. Three of the Chronicler’s heroes were Jehoshaphat, Hezekiah, and Josiah. Each was a great reformer, and each was commended for obeying Adonai. But each one sinned near the end of his life and incurred the disfavour of YHVH. Jehoshaphat joined an alliance with a wicked king from the north {2 Chronicles 20:35-37}. Hezekiah sinned in receiving envoys from Babylon and “YHVH left him to himself” {32:31}. Josiah did not obey the word of YHVH spoken by Pharaoh Neco and was killed {35:21-24}. The Chronicler believed that all human beings have sinned {2 Chronicles 6:36}, and should repent with all their mind and heart {6:38}. One of the greatest passages on repentance in all the Bible is in 2 Chronicles 7:14. A prominent theme in Chronicles is the importance of the Temple as the place to meet YHVH in worship. One could say that almost everything in Chronicles is related to the temple in one way or another. For a person living in Jerusalem in the fourth century BC under the domination of the Persians, temple worship was very significant. The Chronicler expressed the importance of true community and institutional worship. Worship was the dominant attitude of the Chronicler, whose YHVH was worthy to be praised. A worship service is described in 2 Chronicles 29:20-30. Hezekiah commanded a burnt offering and a sin offering to be made for all Israel. The Levites were stationed in the house of Adonai with cymbals, harps, and lyres. The priests had trumpets. “Then Hezekiah ordered that the burnt offering be placed on the altar. As the burnt offering was presented, songs of praise to Adonai were begun, accompanied by the trumpets and other instruments of David, king of Israel. The entire assembly worshiped Adonai as the singers sang and the trumpets blew, until all the burnt offerings were finished. Then the king and everyone with him bowed down in worship. King Hezekiah and the officials ordered the Levites to praise Adonai with the psalms of David and Asaph the seer. So, they offered joyous praise and bowed down in worship” {2 Chronicles 29:27-30}.
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