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The first chapter of Chronicles describes the beginning of the world with Adam (1:1) and the creation of the nation of Israel with Abraham (1:27). Thereafter, the entire history of Israel unfolds in two parts: the genealogy described in 1 Chronicles 2–9 and the following narrative from 1 Chronicles 10 to 2 Chronicles 36. Starting with the election of David in 1 Chronicles 10, the narrative section of the book illustrates the history of the kingdom of Judah with a focus on the Davidic kings, Jerusalem and the Temple. The genealogical section, on the other hand, provides the history of the people of Israel, from the birth of the twelve tribes (1 Chr 2:1–2) to their resettlement following the exile, reflecting the Chronicler’s timeframe (1 Chr 9). As there are many personal, geographical and ethnological names included in the genealogy, it is difficult for the reader to become engrossed in this book. This difficulty was figuratively depicted by Leslie Allen (1999:299) as a lion that stood as the gatekeeper for the treasure house (i.e. the books of 1 and 2 Chronicles). The genealogy is not simply an enumeration of names, but a condensed history of individuals, families and tribes. The collective experiences of Israel have built the traditions that have become the nation’s religious, theological and spiritual foundations. In contrast to the description of a nation’s history, a large or small group of individuals – like a family unit – may have experiences that are opposite those of this collective entity, such as hardship during peacetime. Although familial or tribal traditions in the genealogy of the Old Testament sometimes conflict with official history, they also provide a glimpse into a context that is missing from the Old Testament narrative. To illustrate this point, I consider the text, 1 Chronicles 7:20–27, which concerns the genealogy of Ephraim, Joseph’s second son and extends its homiletic significance.

The fulfilment of God’s promises: A literary-homiletic reading of 1 Chronicles 7:20–27