By William Johnstone
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Additional resources for 1 and 2 Chronicles: Volume 2: 2 Chronicles 10-36: Guilt and Atonement
But the citation of the Kings text has a particular appropriateness for C's purpose: it brings the name of the LORD into sharp contrast with the name of Rehoboam's mother, Naamah ('lovely one'), the Ammonitess. 1). But it can hardly be doubted that the traditional view of guaranteeing purity of descent—or the reverse—through the mother is functioning here: Rehoboam was foredoomed; his own foreign mother was an agent of introducing into her son's reign contamination from the world of the nations that it was the very destiny of Israel to resist and overcome (elsewhere, when Israel is discharging its true role, the Ammonites appear as defeated enemies and vassals of Israel; see 1 Chron.
Again, there is a grim irony in the depiction of the circumstances of the audience—the king and his officials—whom Shemaiah addresses. Whereas such an audience had 'gathered' (again a key word, cf. 1 Chron. 1) in, for example, 1 Chron. 2 in enthusiastic commitment for the setting up of the institutions of the kingdom that would enable them to realize the great tasks to which David was summoning them, here they gather out of fear at the prospect of the destruction of the last vestige of that kingdom.
21). The break away of the north is absolute and is given a veneer of legal respectability. The Hadoram of the text appears in Kings as Adoram (as in 2 Sam. 14. If these are all the same individual, then, having been in office already under David, he must have been well advanced in years—Jeroboam's erstwhile senior colleague among the forced labour supervisers, in fact. The venerability of this, the senior superviser, and his possible authority over Jeroboam, availed Rehoboam nothing. But again, such historical speculations are of little moment for C.