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 acquires a hortative character, which gives occasion for the employment of a highly rhetorical style. The hortative-rhetorical character impressed upon his narrative shows itself not only in many of the speeches of the actors in the history which are interwoven with it, but also in many of the historical parts. For example, the account given in 2Ch 21:16 of the punitive judgments which broke in upon Joram for his wickedness is rhetorically arranged, so that the judgments correspond to the threatenings contained in the letter of Elijah, 2Ch 21:12-15. But this may be much more plainly seen in the description of the impious conduct of King Ahaz, and of the punishments which were inflicted upon him and the kingdom of Judah (2 Chron 28); as also in the descriptions of the crime of Manasseh (2Ch 33:3-13; cf. especially 2Ch 33:7 and 2Ch 33:8), and of the reign of Zedekiah, and the ruin of the kingdom of Judah (2Ch 36:12-21). Now the greater part of the differences between the chronicler's account and the parallel narrative in the books of Samuel and Kings, together with the omission of unimportant circumstances, and the careful manner in which the descriptions of the arrangements for worship and the celebration of feasts are wrought out, can be accounted for by this hortatory tendency so manifest in his writings, and by his subjective, reflective manner of regarding history. For all these peculiarities clearly have it for their object to raise in the souls of the readers pleasure and delight in the splendid worship of the Lord, and to confirm their hearts in fidelity to the Lord and to His law. With this plan and object, the first part of our history (1 Chron 1-9), which contains genealogies, with geographical sketches and isolated historical remarks, is in perfect harmony. The genealogies are intended to exhibit, on the one hand, the connection of the people of Israel with the whole human race; on the other, the descent and genealogical ramifications of the tribes and families of Israel, with the extent to which they had spread themselves abroad in the land received as a heritage from the Lord. In both of these respects they are the necessary foundation for the following history of the chosen people, which the author designed to trace from the time of the foundation of the promised kingdom till the people were driven away into exile because of their revolt from their God. And it is not to be considered as a result of the custom prevalent among the later Arabian historians, of beginning their histories and chronicles ab ovo with