27:7; ; 36:8), "The Book of the Kings of Israel" (II Chron. Levitical priests, the Chronicler notes, attended and protected the ark of Yahweh in the pre-temple period, and Levitical functionaries were officially appointed and installed by King David and the seer Samuel ().
), and a source titled "The Midrash of the Book of Kings" (II Chron. He used prophetic material now lost to us but attributed to Samuel (I Chron, ), Gad (I Chron. The superiority of the Levites to the Korahite priesthood, which appears also in the "P" material, is carefully noted (-34).
Moses, a Levite and the hero of the Deuteronomic history, is barely noted in passing and is called a "servant of God" (). 1-4 concerning David's mourning for Saul and Jonathan, and the Chronicler moved immediately to the account of David's crowning at Hebron and the conquest of Jerusalem (from II Sam. The list of David's heroes in -41 is the same as II Sam.
No reference is made to his leadership, for the Chronicler was interested in portraying David as the ideal leader. 10 Saul's story begins in the midst of the final battle between the Israelite king and the Philistines and is taken from I Sam. Because of a lack of interest in pursuing any details of the family of Saul, the Chronicler records that Saul's entire house was killed. 23:8-29, but supplemental material in - comes from some unknown source.
The Aramaic section of Ezra employs the same vocabulary, idioms and spelling forms as the Elephantine papyri and is, therefore, from the same time.
Furthermore, the last Persian king mentioned is Darius II (423-405), and the Davidic genealogy in I Chron. 1-9 The genealogical tables in the first section of I Chronicles provide tedious reading and may be drawn from a separate source.
It would appear that the Chronicler wrote about 400 or shortly thereafter. It is clear that he had before him copies of I and II Samuel and I and II Kings that were substantially the same as our present versions and that he did not hesitate to reproduce large portions of the earlier work. These varied traditions were woven into a connected narrative covering history from Adam to Ezra. The lineage of the first three chapters leads directly to David.
The combined work was linked to the book of Deuteronomy to form the completed Torah.
The third literary effort in the period was necessitated by the completion of the temple and consisted of a collection of prayers and hymns or psalms designed for worship.
The Deuteronomic interpretation of the nation's past did not go beyond the middle of the Exilic period.
Now, in the post-Exilic era, it was deemed necessary to extend that account and to review history from the point of view of more recent theological developments.