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{"id":18754,"date":"2017-03-21T00:00:00","date_gmt":"2017-03-21T00:00:00","guid":{"rendered":"http:\/\/leithart.level2d.com\/?p=477"},"modified":"2017-03-21T00:00:00","modified_gmt":"2017-03-21T00:00:00","slug":"kings-chronicles-temple","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/leithart\/2017\/03\/kings-chronicles-temple\/","title":{"rendered":"Kings, Chronicles, Temple"},"content":{"rendered":"\n<\/head>

A<\/span>fter summarizing recent work on temple building in the Ancient Near East (1 & 2 Chronicles<\/em><\/a>, 227\u2013229), Mark Boda takes note of the differences between the accounts of Solomon\u2019s temple building in Kings and Chronicles, with an eye to the question of whether or not the Chronicler is following ANE precedent. Scholars have suggested that \u201cChronicles appears to be more closely allied with the ancient ritual structure than its source in Kings\u201d (230).<\/p>\n

Among the features of the Chronicler\u2019s account that suggest dependence on ANE precedent are these: First, drawing from Ray Dillard, Boda notes that \u201cin Kings the hiring of a wise master builder occurs at the end of the account (1 Kgs 7), while in Chronicles this occurs at the outset (ch. 2).\u201d That is closer to the ANE models. Second, \u201cthe Chronicler lays greater stress on the divine origin of the plans for the temple\u201d by explicitly talking about a tabnit<\/em> or pattern that David delivers to Solomon. Third, \u201cin contrast to his source in Kings, which places a considerable literary interval between the theophany at Gibeon in 1 Kings 3 and the temple of the temple in 1 Kings 5, the Chronicler places the temple building directly after the visit to Gibeon. In this he echoes the broader ancient Near Eastern pattern of Temple building following a revelation to the royal figure\u201d (230). <\/p>\n

Boda, though, doesn\u2019t think the case is decisive. The Chronicler may have had other reasons for shaping the story of Solomon\u2019s building in the way he did.<\/p>\n

The closing of the gap between Solomon\u2019s dream and the temple is due to his \u201cfixation on the Temple and its services.\u201d In Kings, Solomon receives wisdom to rule justly, and demonstrates his wisdom in the judgment of the two prostitutes; \u201cfor the Chronicler Yahweh appeared to Solomon and endowed him with wisdom mainly for building the Temple.\u201d Some of the divergences from Kings are \u201cdue to the Chronicler\u2019s technique of linking his story to patterns established in the construction of the Tabernacle.\u201d Thus, the fact that David has a tabnit<\/em> is part of a Moses typology that runs through the Chronicler\u2019s account (230).<\/p>\n

Boda thinks it possible that the Chronicler is \u201cdrawing on the broader ancient Near Eastern patterns of Temple construction\u201d but \u201cit appears that this was mediated to him through the biblical accounts of the construction of the Tabernacle and second Temple. In this the Chronicler legitimized the Temple through links to the past but also made it relevant through links to the present of his audience\u201d (231).<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"