Chapter 8

THE LATER HEBREW HISTORIES.

After the Book of the Law had been revised by Ezra, and the Book of the Prophets had been compiled by Nehemiah, there still remained a body of sacred writings, not Mosaic in their origin and not from the hands of any recognized prophet, but still of value in the eyes of the Jews. We cannot tell the time at which the work of collecting these Scriptures was begun; possibly it was going on while the Books of the Prophets were being compiled. This third collection was called from the first by the Jews, "Ketubim," meaning simply writings; the Greeks afterward called it by a name which has been anglicized, and which has become the common designation of these writings among us, "The Hagiographa," or the Holy Writings. The adjective holy was not a part of the Jewish title; it would have overstated, somewhat, their first estimate of this part of their Bible. For while the degree of sacredness attached to these books gradually increased, they were always held as quite inferior to the other two groups of Scriptures. For convenience the list of books in this collection may be here repeated:--

The Psalms. The Proverbs. Job. The Song of Solomon. Ruth. Lamentations. Ecclesiastes. Esther. Daniel. Ezra. Nehemiah. 1 Chronicles. 2 Chronicles.

The arrangement is topical; first, three poetical books, The Psalms, The Proverbs, and Job; then five so-called Megilloth, or Rolls, read in the later synagogues on certain great feast days,--The Song of Songs at the Passover, Ruth at Pentecost, Lamentations on the anniversary of the burning of the temple, Ecclesiastes at the Feast of Tabernacles, and Esther at the Feast of Purim; lastly, the historical and quasi-historical books, Daniel, Ezra, Nehemiah, and the Chronicles.

Of Ruth I have already spoken in its proper historical connection, taking it with the Book of Judges.

In treating of the remaining books I shall not follow the order of the Hebrew Bible, which I have given above, but shall rather reverse it, treating first of the historical books, Ezra, Nehemiah, and the Chronicles, also of Esther and Daniel; then, in a subsequent chapter, of the poetical books, the Lamentations, the books attributed to Solomon,--Proverbs, Ecclesiastes, and Solomon's Song,--and finally of Job and the Psalms.

The histories which, under the title of the "Earlier Prophets," are contained in the middle group of the Hebrew Scriptures, have been studied in a former chapter. In this later group of writings we find certain other historical works which cover the same ground. In the words of Mr. Horton:--

"Taking historical excerpts from the first six books of the Bible, and then going on in a continuous narrative from the beginning of Judges to the end of the Second Book of Kings, we have a story--true, a story with many gaps in it, still a connected story--from the earliest times to the captivity of Judah. Then, starting from the First Book of Chronicles and reading on to the end of Nehemiah, we have, in a very compressed form, though enlarged in some parts, a complete record from Adam to the return from the Captivity; at the end of this long sweep of narrative comes the Book of Esther, which is a brief appendix containing a historical episode of the Captivity. Taking these two distinct histories, we have two lines of narrative, an older and a later, which run together up to the Captivity; the older, though covering a shorter time, is much the larger and fuller; the later, very thin in most parts, becomes very full in its account of the Temple-worship and Temple-kingship at Jerusalem, and then continues the story alone up to the end of the Captivity, and the reëstablishment of the Temple-worship after the return." [Footnote: _Inspiration and the Bible_, pp. 159, 160.]

The older history, contained in Samuel and Kings, breaks off abruptly in the time of the Captivity; we know that it must have been written during the Exile, and could not have been written earlier than about 550 B.C. The later history, in Chronicles and Ezra-Nehemiah, begins with Adam, and goes on, by one or two genealogical tables, for almost two centuries after the Captivity. In 1 Chronicles iii. 19, the genealogy of Zerubbabel, who came back with the captives, is carried on for at least six generations. Counting thirty years for a generation, the table extends the time of the writing of this record to at least one hundred and eighty years after the return of the exiles. This occurred in 538 B.C., and the book must therefore have been written as late as 350 B.C., or very nearly two centuries after the earlier history was finished.

There are conclusive reasons for believing that the four books now under consideration, the two books of Chronicles, Ezra, and Nehemiah, were originally but one book. In the Hebrew Canon the Chronicles is now but one book; and in the old Hebrew collections Ezra and Nehemiah were but one book. It was in the Septuagint that they were first separated. Thus we have the four certainly reduced to two. And it is not difficult, on an inspection of the documents, to reduce the two to one. If you will open your Bible at the last verses of Second Chronicles, beginning with the twenty-second verse of the last chapter, and, fixing your eyes on this passage, will ask some one to read to you the first three verses of the Book of Ezra, you will see how these two books were formerly one; and how the manuscript was torn in two in the wrong place; so that the Book of Chronicles actually ends in the middle of a sentence. The period at the end of this book ought to be expunged.

The explanatfon of this curious phenomenon is not difficult. The last group of sacred writings, what the Jews call the Ketubim, was kept open for additions to a very late day. After this history was written (Chronicles-Ezra-Nehemiah) the question arose whether it should be admitted into the canon. The first answer to this question evidently was: "We do not need the first part of the history,--the Book of Chronicles,--for we have the substance of it already in the Books of Samuel and Kings and in the earlier writings; but we do need the last part of it, 'Ezra-Nehemiah,' for this carries the history on beyond the Captivity, and gives the account of the return of the exiles and the rebuilding of the city and the temple." So they tore the book in two, and put the last part of it into the growing collection of "Ketubim," or "Writings." The careless division of the manuscript, not at the beginning of a paragraph, but in the middle of a sentence, made it necessary, of course, for the scribe to copy at the beginning of the Ezra-roll the words belonging to it which had been torn off; but they were not erased from the first part, and have been left there, as the old historians say, "unto this day."

By and by there were requests that this first part--the Chronicles--be admitted to the Ketubim. The priests and the Levites of the temple would be sure to urge this request, for the Chronicles is the one book of the Old Testament in which their order is glorified; and at length the request was granted; the Chronicles were added to the collection, and as they went in last they follow Ezra-Nehemiah, although they belong, chronologically, before it. They stand to-day at the end of the Hebrew Bible, and thus testify, by their position, respecting the lateness of the date at which they were admitted to the canon. Thus the Hebrew Bible ends with an incomplete sentence.

What this later history may have been called before it was torn in two we have no means of knowing; but the Jews called the last part of it (which stands first in their collection) by the name of Ezra, and the first part of it (which is last in their canon) they named, "Events of the Times," or "Annals." In the Septuagint this book of the Chronicles was called "Paraleipomena," "Leavings," "Things Left Over," "Supplements." Jerome first gave it the name of "Chronicles," by which we know it.

The name of the author of this book is unknown. The strong probabilities are that he was a Levite, connected with the temple service in Jerusalem. The Levites had charge of the public religious services of the temple, especially of its music; and the fullness with which this writer expatiates upon all this part of the ritual shows that it was very dear to his heart. [Footnote: See 1 Chron. vi. 31-48; xv. 16-24; xvi 4-42; xxv.2 Chron. v. 12, 13; vii. 6; viii. 14; xx. 19-21; xxiii. 13; xxix. 25-30; xxxi 2; zxxiv. 12; xxxv. 15.] Everything relating to the Levitical priesthood and its services is dwelt upon in this book with emphasis and elaboration; as the histories of Samuel and the Kings are written from the prophetical standpoint, this is most evidently written from the priestly point of view.

In these books of the Chronicles the author constantly points out the sources of his information. He tells us that he quotes from the "Book of the Kings of Judah and Israel," from the "Acts of the Kings of Israel," and from "The Story of the Book of the Kings." The identity of these books is a disputed question. It is supposed by some critics that he refers to the Books of Kings in our Bible; others maintain that he draws from another and much larger book of a similar name which has been lost. The latter theory is generally maintained by the more conservative critics; and it is easier to vindicate the author's trustworthiness on this supposition; yet even so there are serious difficulties in the case; for it is hard to believe that he could have written these annals without having had before him the earlier record, and between the two are many discrepancies. The main facts of the history are substantially the same in the two narratives; but in minor matters the disagreements and contradictions are numerous. It is part of the purpose of this study to look difficulties of this kind fairly in the face; it is treason to the spirit of all truth to refuse to do so. Let us examine, then, a few of these discrepancies between the earlier and later history.

In 2 Samuel viii. 4, we are told that in David's victory over Hadadezer king of Zobah, he took from the latter "a thousand and seven hundred horsemen." In 1 Chronicles xviii. 4, he is said to have taken "a thousand chariots and seven thousand horsemen." In 2 Samuel xxiv. 9, David's census is said to have returned 800,000 warriors for Israel, and 500,000 for Judah. In 1 Chronicles xxi. 5, the number is stated as 1,100,000 for Israel, and 470,000 for Judah. In 2 Samuel xxiv. 24, David is said to have paid Araunah for his threshing-floor fifty shekels of silver, estimated at about thirty dollars of our money; in 1 Chronicles