This concluding genealogy explains the purpose behind the Chronicler’s historical recording of the genealogies of Israel (1 Chronicles 2:1–8:40). The list of families resettling Jerusalem after the Babylonian exile joins the present to the past. Through this extensive cataloguing of the names of the Hebrew ancestors, the restoration community is directly linked to the twelve patriarchs of Israel. The restoration community, therefore, is legitimately instated as the rightful heirs of the promises made to the patriarchs and kings of Israel, thus boosting the morale of the returning exiles so as to inspire them to fully participate in the whole restoration process.1
Chronicles began with world history (from Adam to Israel; 1 Chronicles 1:1–54), then proceeded to guide the reader through the history of Israel (Judah-Levi-Benjamin; 1 Chronicles 2:1–8:40) and concludes its account with the return of Israel to Jerusalem after the Babylonian exile. Some of the genealogies included information regarding postexilic times (David, Aaron, and Saul). Now, the Chronicler zooms his attention on the postexilic settlement of Jerusalem. This emphasizes Judah (David), Levi (the temple), and Jerusalem (Benjamin).2
Here at the meeting-point of the genealogies (1 Chronicles 1:1–9:44) and the narrative section (1 Chronicles 10:1–29:30, 2 Chronicles 1:1–36:23), postexilic Israelites are brought to see that they are still caught up in God’s still-developing purposes for Israel. They form part of the generations descended from Adam (1 Chronicles 1:1–54) as well as from the twelve tribes (1 Chronicles 2:1–8:40). It is, then, no coincidence that Ephraim and Manasseh (1 Chronicles 9:3) are added to Nehemiah 11:4, even though there is no up-to-date information about their settlements. Their return to the Promised Land (1 Chronicles 9:2), and particularly to Jerusalem (1 Chronicles 9:3–34), is a clear and visible sign that Israel has survived the exile (1 Chronicles 9:1).3
Selman accurately summarizes this as follows:
Genealogies that once seemed dead are now alive again (cf. Ezekiel 37:1–14), and (the Chronicler) and his community are living witnesses to a hope rooted in the very creation of humanity.4
1 Chronicles 9:1–44 is made up of two lists: those who resettled Jerusalem (1 Chronicles 9:2–34) and the genealogy of Saul (1 Chronicles 9:35–44). The main subject matter is the list of Jerusalem residents, since the latter section really introduces the account of Saul’s dynasty in 1 Chronicles 10:1–14. The basic structure of 1 Chronicles 9:1–44 is paralleled by Nehemiah 1 Chronicles 11:1–47, although there are numerous differences in detail. In fact, the differences are extensive enough to conclude that whatever the original source, they probably came to the writers by different channels or by independent choice of the materials offered.5 This would account for the list’s unevenness in content. Quite significantly, apart from 1 Chronicles 3:17–24, 1 Chronicles 9:1–44 is the only part of Chronicles from approximately the author’s own time (between a half generation to three generations after the repopulation of Nehemiah’s Jerusalem, around 420–350 BC)6 and provides a summary of the postexilic situation.
1 So all Israel was recorded in genealogies, and these are written in the Book of the Kings of Israel. And Judah was taken into exile in Babylon because of their breach of faith.