By A cura di Vincenzo Talamo
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Thus the text moves from negatively portrayed preDavidic to positively portrayed post-Davidic times. The Saulide failed experiment led to the ascendance of David, and eventually to the climax of the book in David’s provisions for the building of the temple (1 Chronicles 22–29);31 monarchic Judah led to the eventual destruction of the temple, which, in turn, led to Cyrus. 32 Another instance of the balanced approach of Chronicles becomes evident. On the one hand, the conclusion moves the (hi)story of Israel from the desolation caused by Judah’s (/Israel’s) rejection of YHWH at the time of Dadivic Zedekiah – which is structurally preﬁgured in Saul’s period – to a restoration under the rule of a foreign king who is never construed, nor can be construed, as the king of Judah (cf.
7; cf. Exod. 34 Just as the very existence of the book of Chronicles is positive proof of a discourse in which more than one authoritative (hi)story about the past co-existed, even if there were tensions among them, the very same Chronicles points to and reﬂects an ideological process aimed at achieving some degree of convergence among pre-existing authoritative texts. Again, the claims that the readers of Chronicles learn from some aspects of the book are informed and balanced by other claims they also ﬁnd in Chronicles.
They remain ‘the other’, as they fulﬁll the role of the ‘external evidence’ supporting the claims of the inner group, but are also partially Israelitized. They are construed as hybrid, most positive characters. That which Chronicles places in the past is not so divergent from the hope for the future about the nations that will come to acknowledge YHWH and the role of Zion/Jerusalem and Israel in prophetic texts. Again, despite all their differences, Chronicles and prophetic literature seems to reﬂect two sides of a largely shared set of basic worldviews (and cf.