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0 Reading a Bible in the Canon: Receptions of Chronicles Through the Ages Blaire A. French Charlottesville, Virginia Master's

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0 Reading a Bible in the Canon: Receptions of Chronicles Through the Ages Blaire A. French Charlottesville, Virginia Master's Reading a Bible in the Canon: Receptions of Chronicles Through the Ages Blaire A. French Charlottesville, Virginia Master’s Degree, University of Virginia, 2013 A Dissertation presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Doctor of Philosophy Department of Religious Studies University of Virginia May, 2014 0 Acknowledgements I would like to express my gratitude to: Calum Carmichael, who introduced me to the reception history of Chronicles and who has served as my mentor from afar; to Martien Halvorson-Taylor, for teaching me Biblical Hebrew, for inspiring my engagement with the Hebrew Bible, and for being my mentor close by; Judith Kovacs, who taught me Patristic Greek and opened to me the treasures of the Church Fathers; Asher Biemann, for introducing me to the world of Jewish thought and philosophy; Elizabeth Shanks Alexander, who taught me how to read Talmud; James Nohrnberg, who helped me appreciate the political dimensions of Chronicles; and Emily Gravett, who gave me thoughtful criticism and kept reminding me that there was an end in sight. 1 Table of Contents Introduction……………………………………………………………………………….3 Chapter One: Chronicles’ Inception……………………………………………………..11 Chapter Two: The Reception of Chronicles’ Manasseh ……………………………….46 Chapter Three: Epitomes of an Epitome…………………………………………………86 Chapter Four: Julius Wellhausen’s Use and Abuse of Chronicles……………………...121 Chapter Five: Chronicles in the Twenty-First Century………………………………... 151 Conclusion………………………………………………………...………………….....181 Appendix: A Historical Survey of Chronicles’ Reception……………………………...187 Bibliography………………………………………………………………………….....227 2 Introduction Some today accord Chronicles the dubious distinction of being the least read book in the Bible, citing first and foremost its opening nine chapters of genealogies as a major stumbling block.1 Such claims are difficult to evaluate, but it is probably safe to assume that most modern readers (biblical scholars excepted) know little about the book. This dissertation will demonstrate, however, that Chronicles in certain periods commanded a highly attentive audience. In general, Jewish reception of Chronicles was most robust during the ancient period, whereas for Christians, Chronicles’ exegesis took on new energy with the Reformation. Today Chronicles is enjoying a resurgence in popular culture through a best-selling book, The Prayer of Jabez. The focus of this dissertation is on how Chronicles has been interpreted, adapted, disputed, or ignored by readers through the ages. The study of the influence of the Bible on its readers is known as “reception history.” Hans-Georg Gadamer is credited as the first to call attention to what he termed “Wirkungsgeschichte,” or “the history of effect” in his Wahrheit und Methode (Truth and Method), published in 1960. In that work, Gadamer argued that, though our own historical conditioning renders us incapable of truly reconstructing the past, we can examine its effects as described by others throughout history.2 Gadamer’s emphasis on the historical setting in which a reading took place had a major impact on biblical criticism, as scholars turned 1 Joseph Telushkin, Biblical Literacy: The Most Important People, Events, and Ideas of the Hebrew Bible (New York: William Morrow and Company Inc., 1997), 393-95. See also Isaac Kalimi, The Retelling of Chronicles in Jewish Tradition and Literature: A Historical Journey (Winona Lake, Ind.: Eisenbrauns, 2009), 1. More generally, Robert North calls the book “dull and repetitious.” Robert North, “Theology of the Chronicler,” JBL 82 (1963), 373. 2 Hans-Georg Gadamer, Truth and Method (trans. Joel Weinsheimer and Donald G. Marshall; London: Bloomsbury Academic, 2013), 311-18. 3 their attention to the cultural and historical contexts of interpreters.3 A reception history of Chronicles, therefore, traces over time its influence in the various realms of human expression, including religion, literature, art, music, and scholarship. Within this genre of inquiry, Chronicles represents a special case. Readers’ responses to Chronicles are affected by the fact that Chronicles is itself a work of reception. As others have argued (and as this dissertation will show), Chronicles is a revision of the books of Genesis through Kings.4 There is no evidence that it was ever accepted in toto as authoritative. Ehud Ben Zvi examines various texts from the late Second Temple period (second century BCE to the first century CE) and concludes that the Deuteronomistic History (DH) was “more authoritative” than Chronicles.5 Extant copies of the Septuagint (LXX) dating from the third and fourth century CE are also witnesses of this fact.6 The LXX’s title for Chronicles is Paraleipomenōn (“Things Left Out”7), indicating that Chronicles is a supplement to the historical books that precede it. To this day, Genesis-Kings supplies the standard biblical version and functions as the “default option” for readers. The title Paraleipomenōn implies that a comprehensive sacred history that does not have primacy can become a collection of miscellaneous data. Still, in the course of canonizing 3 J. C. Robinson, “Gadamer, Hans-Georg,” Dictionary of Biblical Criticism (ed. Stanley E. Porter; New York: Routledge, 2007), 123. See also John F. A. Sawyer, A Concise Dictionary of the Bible and Its Reception (Louisville, Ky.: Westminster John Knox, 2009); R. J. Coggins and J. L. Houlden, eds., A Dictionary of Biblical Interpretation (London: SCM Press, 1990). 4 Benjamin Sommer and David Carr characterize Chronicles as a revision. Benjamin D. Sommer, A Prophet Reads Scripture: Allusion in Isaiah 40-66 (Stanford: Stanford University Press, 1998), 26. David Carr, The Formation of the Hebrew Bible (Oxford: Oxford University Press, 2011), 200. 5 Ehud Ben Zvi, “The Authority of 1-2 Chronicles in the Late Second Temple Period,” JSP 3 (1988), 59-88. 6 The terminus ad quem for the translation of Chronicles into Greek is Eupolemus’ dependence on LXX Chr for his history of the kings of Judah (c. 150 BCE). Roger Good, The Septuagint’s Translation of the Hebrew Verbal System in Chronicles (Leiden: Brill, 2010) 27. It is not possible, however, to determine when Chronicles acquired its Greek title. 7 All translations of Greek are my own unless otherwise noted. 4 scripture, Chronicles made it in. As part of the Bible, it is a permanent reservoir of tradition from which readers through the centuries may draw, if they so choose. Chronicles derives its importance from being read against or in contrast to the standard account. Had Chronicles never been written and preserved, our view of the Bible’s figures, events, and theology would be decidedly different. One of the keys to understanding Chronicles’ enduring reception, therefore, is that it offers an alternative to the interpretations of history found in the Pentateuch and the Former Prophets. When interpreters select Chronicles, the choice is deliberate. They turn to the book because it makes a different point. Against the background of the customary accounts, the distinctive elements of Chronicles’ narrative are thrown into high relief. Another important element contributing to Chronicles’ afterlife is that it offers an alternative theology to the other historical books, one that emphasizes God’s swift and active engagement with every human being. Chronicles uniquely highlights the efficacy of individual supplication and the immediacy of divine reward and punishment within one’s own lifetime. In Kings, for example, the exile is Judah’s punishment for the earlier sins of Manasseh (2 Kgs 21.10-15; 23.26-27), whereas in Chronicles the inhabitants of Judah bring destruction upon themselves (2 Chr 36.15-16).8 Finally, Chronicles provides a cohesive and succinct overview of Israel’s past. Its unfragmented account and homogenous outlook combine to make the book an attractive substitute for the disparate stories and viewpoints in Genesis-Kings. The influential Christian exegete St. Jerome (c. 347-420 CE) was drawn to the work on these grounds, and his admiration 8 Robert North asserts that Chronicles’ “short-range,” this-worldly retribution theology is the reason for “the relatively prompt acceptance” of the book into the canon. North, “Theology of the Chronicler,” 373. 5 spawned its modern title. He lauded the book for giving its readers “a chronicle of the whole of the sacred history.”9 In sum, the interpreter’s preference for Chronicles stems from its unique perspective and overall coherence. To a greater extent than any other book of the Bible, Chronicles venerates David and Solomon as religious leaders in the Temple cult, appreciates the importance and variety of Levitical service, correlates a ruler’s longevity and prosperity with his obedience to God, and notes the effectiveness of individual prayer and repentance. Chronicles also offers readers a fluent and comprehensive history. In its retelling of events, Chronicles synthesizes the historical record of the world from a particular perspective. The dissertation unfolds in five chapters. Chapter one (“Chronicles’ Inception”) argues that Chronicles’ inception bears on the book’s reception. This chapter sets forth my understanding of Chronicles as a revision of Genesis-Kings, with special attention to its reworking of Samuel/Kings. To begin, I outline the development of the consensus among contemporary biblical scholars that Chronicles postdates Genesis-Kings and that the version before the Chronicler10 was close enough to the Masoretic text to permit us
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