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Tradition Critical Study of 1 Chronicles 21

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Tradition Critical Study of 1 Chronicles 21 HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 7 Original Research Tradition critical study of 1 Chronicles 21 Authors: The purpose of this article was to highlight the importance of tradition criticism as a 1 Ananda B. Geyser-Fouché significant aspect of the exegetical study of any Old Testament text. Different traditions Ebele C. Chukwuka1 existed in ancient Israel, and the Chronicler emphasised or underemphasised some of these Affiliations: in 1 Chronicles 21. The above-mentioned practices highlight the theology and ideology that 1 Department of Old the Chronicler wanted to promote. The Chronicler emphasised certain traditions and Testament and Hebrew Scriptures, Faculty of underemphasised others in such a way that both the theology and ideology of the Jerusalem Theology and Religion, Temple stood out. The Jerusalem Temple represented the Chronicler’s theology and his University of Pretoria, image of God – which was that Yahweh is only to be worshipped in the Jerusalem Temple, Pretoria, South Africa that he has chosen the site as the place for worship and that he is dwelling there. The Corresponding author: findings of this research caution against reading and understanding a text outside its Ananda Geyser-Fouché, unique historical context. This is because the Old Testament does not have a central theme ananda.geyser-fouche@up. or one theology. ac.za Contribution: This article contributes to the focus in HTS Teologiese Studies/Theological Dates: Studies with regard to the notion ‘historical thought’, covering textual and hermeneutical Received: 16 Dec. 2020 Accepted: 25 Mar. 2021 studies as expressed in the Hebrew Scriptures. The hermeneutical method of tradition criticism Published: 28 May 2021 is applied in this article, forming part of the scope of this journal to embrace critical textual readings. How to cite this article: Geyser-Fouché, A.B. & Keywords: Chronicles; Satan; tradition criticism; Chronicler; 1 Chronicles 21. Chukwuka, E.C., 2021, ‘Tradition critical study of 1 Chronicles 21’, HTS Teologiese 1 Studies/Theological Studies Introduction 77(4), a6420. https://doi. org/10.4102/hts.v77i4.6420 This article aims to highlight the importance of tradition critical study as a very significant aspect of the exegetical study of any Old Testament text, with specific focus on 1 Chronicles 21. Copyright: 1 Chronicles 21 has been a much-debated text, primarily because of the presence of Satan or satan © 2021. The Authors. and the fact that this text seems to be an amended version of 2 Samuel 24. In 1 Chronicles 21, the Licensee: AOSIS. This work is licensed under the Chronicler redacted the text of 2 Samuel 24. He utilised his sources selectively to retell the Creative Commons story with his own emphasis. This article will primarily focus on the traditions that are highlighted Attribution License. in 1 Chronicles 21 with an overview of the traditions in the book of Chronicles, read against theology and ideology of the book. The different traditions that existed in ancient Israel Glassie (1995:395) defined tradition as the ‘creation of the future out of the past’, and its understanding begins with the refining of tradition in conjunction with history and culture. Traditions die at some point, and another tradition replaces them. Continuing change in tradition from one generation to another is what historians describe as the moment in which a superior replaces an inferior. Historians need tradition, as it enables them to face the massive fact of continuity in any progressive society (Glassie 1995:396). Tradition can be linked to culture. Together, they can be understood to be created by human beings going through change. Also, both are created by individuals out of experience, and the reason for their actions entails change (Glassie 1995:398–399). The change in tradition cautions against reading and understanding of any text outside its unique historical context. The change in tradition supports the notion that there is not one central theme or one theology in the Old Testament. Tradition critical study, therefore, becomes an essential tool for an exegetical study of any portion of the Old Testament, and one should Read online: always consider the different traditions the authors engaged with, to understand the theology Scan this QR code with your and ideology behind the text. smart phone or mobile device 1.In this article, ‘Chronicler’ will only refer to the author(s) and/or redactor(s) of 1 & 2 Chronicles. It can be noted that traditionally it was to read online. believed that Ezra and Nehemiah can also be included into the work done by this author (cf. Smith 2010:4). It is, however, generally accepted that, through linguistic and theological research, this is not the case (cf. Japhet 1968; Smith 2010:4). http://www.hts.org.za Open Access Page 2 of 7 Original Research Tradition critical study creates the cognisance that some Old The concept of the covenant comes to the forefront using Testament texts can be polemic against the cultural relativism the covenant formula (Boda & McConville 2012:100). For of the older traditions or other texts (cf. Brueggemann example, in Genesis 17:7–8, God affirms to Abraham twice 2013:3–5; Geyser-Fouche 2017:5). In the Old Testament texts, that he will establish his covenant between him and Abraham, there is always a certain amount of dialectical tension (cf. to be God to him and his offspring after him. The significance Brueggemann 2008:213–215). Hence, in reading the Old of this covenant is that Abraham, in his lifetime, rejected false Testament texts, it is important to keep in mind that one gods in favour of the true God. This covenant is believed to should be aware that texts are written for their specific be extended to all Jews (Abraham’s offspring) and was the contexts and that certain groups used texts to empower start of a relationship between God and the Jews. themselves. According to Geyser-Fouche (2016:7), by making use of exclusive language, certain groups can empower According to Genesis 17:10–14, as a token of the covenant, themselves whilst excluding other groups. Thus, the Old God required Abraham to circumcise every male child Testament texts are relational (cf. Breytenbach 1995:708–709; amongst him. This applied to every male child, whether born Geyser-Fouche 2017:3). The core of all Old Testament texts is in his household or bought with his money from a foreigner. centred around the relationship between Yahweh and the Any uncircumcised male amongst Abraham and his nation. The fact that Old Testament texts deal with God in descendants who was not circumcised in the flesh will be cut relation to human beings includes a human aspect, and it is off from his people because he has broken God’s covenant. precisely this that makes people think and decide differently Circumcision, therefore, was commonly observed as part of in and about the texts and the interpretation thereof at the Abrahamic covenant tradition. different times and in different contexts. It, therefore, remains essential for the texts to be read within context, as well as The Mosaic covenant interpreted, and then translated into the current context. In Exodus 6:2–6, before the establishment of the Mosaic Therefore, in the application of the varying principles covenant, God reminds his people (Jewish people) of the garnered from the study of a text, we should not focus on the covenant he made with Abraham. In Exodus 6:7, the covenant culture or the controversy, rather on the relationship between formula is repeated, I will take you to be my people, and I God and man. will be your God. Re-emphasizing this formula demonstrates that what God desired is a relationship with the people. According to Boda and McConville (2012:99), so many However, Boda and McConville (2012:100) understood the traditions were expressed in the Old Testament that are part promise in this passage to be in the context of the land of Israel’s history and theological and/or ideological promise, which will be a recurring theme in other subsequent framework. They state that the concept of covenant was covenants. The Mosaic covenant was established at Sinai, clearly outlined in the Pentateuch. They thought covenant as and thus, it can sometimes be referred to as the Sinai tradition a simple pact or treaty between two or more people. However, and is the most prominent of the covenant with Israel. they stress that God’s covenant with his people is broader in focus and contains promises that God makes on behalf of his The Mosaic covenant was a continuation of the Abrahamic people (Boda & McConville 2012:99). covenant. There are similarities between the two covenants. Both have the appearance of the covenant formula, the land The covenant tradition in Boda and McConville’s (2012:99) promise is prominent in both and God’s promise to Abraham view can be subdivided into universal, ancestral and national. is the main reason for his intervention over Israel in Egypt. The universal refers to the covenant that God established The most important teaching of the Mosaic covenant is the with creation after the universal flood in Genesis 6–9. The Ten Commandments. The prominent tradition amongst ancestral covenants refer to the covenants that God made the prophetic books of the Old Testament was the Mosaic with Abraham. The covenants were alluded to by the covenant, and evidently, the prophets always referred back prophets, who speak directly about specific covenants. God’s to the Ten Commandments to address the people, over servants and prophets speak mostly of ‘the Abrahamic, keeping and breaking of the covenant (Boda & McConville Mosaic, Davidic and new covenants’.
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