[1][2] The book is compiled from older sources by an unknown person or group, designated by modern scholars as "the Chronicler", and had the final shape established in late fifth or fourth century BCE.

Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B;

[11] The Chronicler sharpens the portrayal of David in relationship with Moses, most significantly in this verse where at three points the Chronicler eliminated or altered allusions to the exodus themes found in Samuel-Kings (1 Kings 8:21):[14] אשר־שם ברית יהוה אבתינו־אשר כרת עם בהוציאו אתם מארץ מצרים אשר־שם ברית יהוה בני ישראל־אשר כרת עם

[11] The theme of Babylonian Exile in 1 Kings 8 had developed into the theme of diaspora (for examples, in Babylon and Egypt) in the Chronicler's time, so the phrase 'and grant them compassion in the sight of their captors, so that they may have compassion on them' in 1 Kings 8:50 is omitted in the Chronicles here, although interestingly it is taken up in the letter written by Hezekiah to the rest of the northern kingdom (2 Chronicles 30:9).

[11] In contrast to 1 Kings 8 the Chronicler omits the reference to the Exodus and therefore to Moses in verse 40 (as in verse 11), but ends in a more positive tone by taking and changing Psalm 132:8–10 to enhance the importance of the ark and the anointed (such as the terms 'salvation' in place of 'righteousness', 'rejoice' in place of 'shout for joy', and goodness).