A Teaching Outline for the Book of 1 Chronicles

Who are we? Why are we here? Where are we going? These kinds of existential questions are asked, in a general sense, by all of humanity. But they were also contemplated specifically by the Israelites who had returned from captivity under the leadership of Zerubabbel—and for good reason. They remembered how their captors had taunted them as they wept by the rivers in Babylon (cf. Psa. 137:3). They remembered Ezekiel’s sobering vision of God’s glory departing from the temple in Jerusalem (cf. Ezek. 10:18). And after seventy years in exile—the exact number prophesied by Jeremiah (cf. Jer. 25:11, Dan. 9:2)—they came back to a land with no temple (cf. Ezra 3:6), no wall (cf. Neh. 1:3-4), no freedom (cf. Ezra 4:23), and what appeared to be no hope.

And yet, there was great reason to have hope.

But in order to recognize why, they needed to remember the promises of God. They needed to remember the redemptive kindness of God. They needed to remember the sacred covenants from God. Hope for the future had to be found in the past. To know where they were going, they needed to recognize from where they had come. Like a slingshot, the way forward had to begin by going backward. It’s for these reasons that 1 Chronicles, originally composed as a single volume with 2 Chronicles, opens as a book of protology (the doctrine of origins). Written decades after the first return under Zerubabbel (cf. 1 Chron. 3:19-24), around the time of the second return under Ezra (cf. 2 Chron. 36:22, Ezra 1:1-3), its purpose was to lay out the path back to true worship of Yahweh. As God had said to the nation through the prophet Jeremiah, “Stand by the ways and see and ask for the ancient paths, where the good way is, and walk in it; and you will find rest for your souls” (Jer. 6:16). Though the repatriates had laid a physical foundation for the temple (cf. Ezra 3:10), finally completing it after the prophetic ministries of Haggai and Zechariah (cf. Ezra 5:1-2), they still needed a spiritual foundation for their hearts (cf. Ezra 9:13-14).

To begin laying such a foundation, the writer of 1 Chronicles started with a genealogy going all the way back to the first man: Adam.

Since Adam was the federal head of all humanity, his original sin in the garden was imputed to his wife and his posterity, plunging the entire human race into guilt, sin, and death (cf. Rom. 5:12-8, 1 Cor. 15:22). Thus, the fact that there even was a genealogy should have been an immediate reminder to the Israelites of God’s grace. After all, if God treated mankind with justice, rather than grace and mercy, the Chronicler’s genealogy of the human race would have gone no further than the first word, “Adam.” That first sin warranted the end of humanity. Yet, as the Chronicler continued, tracing the lineage down to Abraham, Isaac, and Jacob, the Israelites were reminded of the unconditional covenant from God that there would be land, seed, and a worldwide blessing granted to them (cf. Gen. 12:1-3, 26:3-4, 28:13-14). The Chronicler then continued to Judah, the son of Jacob given the prophecy that “the scepter shall not depart,” and to him would be “the obedience of the peoples” (Gen. 49:10), indicating the royal line that would come from Judah’s offspring. This royal promise was then traced through Judah’s grandson Hezron, followed by Hezron’s son Ram, and all the way down to David, the first human king chosen by God (cf. 1 Sam. 8:7, 16:1). The ongoing commitment of God to keep His promises is found in the genealogy’s common refrains: “the sons of” and “became the father of” (cf. 1 Chron. 2:9-10, et. al.). Every iteration of life exalted the kindness, mercy, patience, and faithfulness of God.

The genealogy continued by outlining the significance of Hezron and his three other sons: Caleb, Segub, and Jerahmeel (cf. 1 Chron. 2:18). For those returning Israelites who could trace their ancestry to Hezron, but not through Hezron’s son Ram (the lineage of David), the genealogies of the other three sons would have encouraged them with the reminder that their family lines also played a vital role in God’s redemptive program. Whereas Hezron’s son Ram may have been the ancestor of David, it was Hezron’s son Caleb who was the ancestor of Bezalel, the man equipped by the Holy Spirit to build the tabernacle for Moses (cf. 1 Chron. 2:20, Exod. 31:2). And it was Hezron’s son Segub who was the ancestor of Jair, the great judge of Israel (cf. 1 Chron. 2:22, Judg. 10:3-5). Even in the genealogy of Hezron’s son Jarahmeel, which strikingly and sadly lists those who “died without sons” (1 Chron. 2:30), “died without sons” (1 Chron. 2:32), and “had no sons” (1 Chron. 2:34), the list illustrated the extensive grace of God working through an Egyptian slave to keep this family line in existence (cf. 1 Chron. 2:35). Not only can Gentiles be used to further God’s plans, they are a part of God’s plans (cf. Ruth 4:13-22).

The genealogy then continued up to the time of the return from Babylon (under Persian rule), tracing David’s line from Solomon all the way to Zerubbabel and beyond (cf. 1 Chron. 3:5, 19). Far from being nostalgic pedantry, what these lists of ancestors would have provided—for those with ears to hear—is an uninterrupted royal line of the long-awaited Messiah. Though the returnees didn’t know when the Savior would come (cf. 1 Pet. 1:10-11), they knew that every successive generation past Zerubbabel was one step closer. Centuries later, this right to the throne would culminate in the Gospel of Matthew, which begins by directly incorporating the opening genealogies from 1 Chronicles to establish Jesus of Nazareth as the heir and fulfillment of those long-awaited promises (cf. Matt. 1:1-17). Jesus is the redemptive descendant promised to the federal head, Adam (cf. Gen. 3:15), the worldwide blessing promised to the spiritual head, Abraham (cf. John 8:56), the global conqueror promised to the tribal head, Judah (cf. Gen. 49:10), and the eternal king promised to the royal head, David (cf. 2 Sam. 7:16). To the question, “Does God still care about us?” the returning Israelites needed to look no further than their own existence. The fact that they were back after captivity, even able to ask that question, was its own answer. Indeed, these repatriates could trust that the God who worked wonders for their ancestors would continue to do so for them and their descendants. Hope for the future had returned, and the Chronicler was determined to use history to prove it.

The record then pivoted to ancestors of other tribes, embracing the nation collectively as the recipient of electing love (cf. Rom. 11:28). And as the lineage of the rest of Israel was documented, it was interspersed with various historical accounts of God’s grace. Beginning with a fuller account of the tribe of Judah (cf. 1 Chron. 4:1-23), the genealogy included a reference to an otherwise unknown man named Jabez whose situation served as a representative example of the kindness of God. In his distress, Jabez called on God for help and blessing, and “God granted him what he requested” (1 Chron. 4:10). Likewise, though weak, helpless, and undeserving, Judah’s periods of turning and calling out to God were met with grace and mercy. Their supplication was met with sympathy.

The next tribe, Simeon, was prophesied to be scattered among the land as a result of their violent past (cf. Gen. 49:7), and the Chronicler described the geographic dispersion of their villages, particularly as various clans traveled “to seek pasture for their flocks” (1 Chron. 4:39, 41). Nevertheless, though they were scatted by God, they were not forgotten by Him.

The genealogy of Reuben, Gad, and East Manasseh followed next (cf. 1 Chron. 5:1-26). Though they didn’t settle west of the Jordan River like the other tribes, the Chronicler recounted how God was nevertheless with them, giving them success in battle time and time again. Unfortunately, their later idolatry was met with God’s wrath, as He used the king of Assyria to carry these tribes “away into exile… to this day” (1 Chron. 5:26). Despite that sober end to their geographic identity, there have never been any “lost tribes of Israel,” as many Israelites from these Transjordan tribes had already defected to the southern kingdom of Judah years prior to the Assyrian invasion (cf. 2 Chron. 11:13-16, 15:9-10)—a defection for which the post-exilic Israelites from those tribes were undoubtedly thankful!

Levi’s genealogy was next, positioned at the center of the lists, reminiscent of this tribe’s physical location in the center of the camp when the nation traveled through the wilderness (cf. Num. 2:17). Their importance to the spiritual health of the nation could not be overlooked—a point the Chronicler wanted to stress by positioning their genealogy as he did. After all, the list documented the various duties of the priests, singers, and servants who ministered at the tabernacle, as well as the teachers spread throughout the land in various cities (cf. 1 Chron. 6:1). The returning Israelites need this vital reminder of the importance of worship, particularly in offering sincere animal sacrifices as they awaited the one true sacrifice from God (cf. Mal. 1:8-9, Gen. 22:8, John 1:29). The nation’s relationship to Yahweh, as mediated through the Levitical priesthood, was the highest priority. To have everything in the world but not God is to have nothing at all (cf. Mark 8:36). To have God, even with nothing else, is to have everything you need (cf. 1 Tim. 6:6-7). For the fledgling remnant of Israelites reestablishing itself in the land, this principle could not be overlooked.

The final portion of the genealogy highlighted several tribes in quick succession. Issachar and Benjamin were remembered for their protection of Israel, providing “mighty men of valor” (1 Chron. 7:2). Naphtali had few ancestors listed, but they were still remembered by God nonetheless—just as God cares for every one of His sheep (cf. Matt. 18:12). West Menasseh followed next, and the Chronicler added the historical note that “Zelophehad had daughters” (1 Chron. 7:15). Since sons were the ones who would inherit their father’s land, these daughters put their case before Moses so as not to forfeit their family’s portion, and Moses granted their request (cf. Num. 27:1-11). This account would have been a sure reminder that even difficult circumstances cannot undermine the land promises God made to Abraham. And as Ezekiel’s prophecy indicates, when Christ returns to establish His kingdom, not one tribe shall be left out: “You shall divide it for an inheritance, each one equally with the other; for I swore to give it to your forefathers, and this land shall fall to you as an inheritance” (Ezek. 47:14). The tribe of Ephraim, next, raised further memories of military might, as their genealogy traced down to Joshua, the faithful leader after Moses who bravely led the Israelites into the Promised Land. When it came to entering the land, Israel’s success was not because of any one great leader, but because of a great God, and the same was true for the exiles re-entering the land. Asher was listed next as another tribe of battle-ready warriors who helped Israel in the past, and they were recognized for their contributions. To the exiles who had recently returned, facing the despair of a fallen kingdom, the Chronicler used these tribes to give one simple message: the God who overcame challenges formerly will continue to do so presently.

Finally, the tribe of Benjamin was outlined, in more extensive detail, as the Chronicler prepared to transition to the historical account of the first king’s rise and fall (cf. 1 Chron. 8:1). To that end, the genealogy highlighted those who were from the famous royal city, Jerusalem, as well as those of the first royal leader, Saul. Tracing the lineage from the Benjamite Jeiel to his sons Abdon, Zur, Kish, Baal, Ner, and Nadab (cf. 1 Chron. 8:30, 9:36), then to his grandson Kish, and then to his great-grandson Saul, the Chronicler showed the origin of the first failed king of Israel.

After finishing with the genealogy of Benjamin, the Chronicler then listed the record of families who had returned from exile (locating names from an extrabiblical court record known as “The Book of the Kings of Israel,” cf. 1 Chron. 9:1). It was as if the record of present-day families served as the exclamation mark on all the historical genealogies, essentially sayin, “And now here we are!” Nevertheless, as the returned exiles stood in Jerusalem, their nation looked nothing like the kingdom they longed for. Thus, the Chronicler moved on to the all-important redemptive work of walking through God's gracious provisions for the nation in the past, particularly as the rise of King David overcame the fall of King Saul. Rather than devoting time to the accounts of Saul’s battles, or the extensive conflicts between Saul and David (for which many of the Psalms were written), the selective history traced the family line of Saul, the events surrounding his death, and the reasons for his downfall. The Chronicler immediately juxtaposed this with David’s rise to the throne, in which he was anointed for duty (cf. 1 Chron. 11:1), overtook the city of Jerusalem (cf. 1 Chron. 11:5), amassed military support from all areas of the kingdom (cf. 1 Chron. 11:10), and was crowned at Hebron (cf. 1 Chron. 11:38). Ultimately, the brief glimpse at Saul’s failures, followed quickly by David’s successes, emphasized the all-important point that out of disaster, God brings deliverance. The fledgling nation that was trying to reestablish itself after judgment knew the harsh realities of disaster all to well; what they needed was good news of deliverance. The Chronicler wrote to quickly communicate one vital message: “God provided for His people in the past, and He can do it again. Look what He did with David, and just imagine what He’ll do with the Son of David.” This was far more than a history lesson; it was a faith-building lesson.

The Chronicler’s continued with extensive lists of “mighty men” who were willing to be with David in the cave of Adullum (cf. 1 Chron. 11:15) and at Ziklag (cf. 1 Chron. 12:1), showing their loyalty to true king. They were willing to suffer with him in the wilderness, and were afterward promoted to leadership ranks within his kingdom (cf. 1 Chron. 27:1-15), serving as a fitting illustration of Christians who suffer for Christ before He returns to establish the kingdom: “If we endure, we will also reign with Him” (2 Tim. 2:12). After the account of bringing the ark to Jerusalem, indicating David’s burden for God’s glory and guidance over the kingdom, David’s plan to build a temple was recounted (cf. 1 Chron. 17:1). Amazingly, God reversed the plans, and issued an unconditional covenant to David: rather than David building Him a house, God promised to build David a “house” (i.e. dynasty). The Davidic Covenant was then narrated, in which God promised to make David’s name great (cf. 1 Chron. 17:8b), appoint the nation a central location (cf. 1 Chron. 17:9), give him victory over his enemies (cf. 1 Chron. 17:10a), build him a longstanding dynasty (1 Chron. 17:10b), and provide a descendant who would establish the throne forever (1 Chron. 17:14). Centuries later, the identity of that descendant was gloriously announced to Mary by the angel Gabriel, who said, “And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus. He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end” (Luke 1:31-33). Though Jesus presently enjoys His universal reign at the right hand of the Father (cf. 1 Pet. 3:22), He will one day return to inaugurate His Davidic reign in Jerusalem, for one thousand years, in perfect fulfillment of this covenant (cf. Rev. 20:6).

The Chronicler then selected various points in history to establish the truth of God’s faithfulness and ability to carry out this covenant. In accordance with God’s promises, a number of David’s victories were recounted. And the significance of these victories would not have been lost on the returning exiles hearing of this glorious past. After all, they had initially come out of Babylon to find themselves not only without a temple, but without the ark itself. Yet, they learned a very important lesson from the contrast between Saul and David’s reign: though both kings had the ark in their kingdoms, the former’s reign ended in horrible defeat whereas the latter’s reign experienced unparalleled victory. Why? Because the most pressing issue for anyone is not whether the ark is with you, but whether God is with you. The Chronicler made sure to record God’s explanation of this to David: “I have been with you wherever you have gone, and have cut off all your enemies from before” (1 Chron. 17:8a, emphasis mine); “And the Lord helped David wherever he went” (1 Chron. 18:6, 13, emphasis mine). This divine power was demonstrated not only in the fact that David conquered nations in every direction (Philistia in the west, Moab in the east, Aram in the north, and Edom in the southeast), but also military challenges of substantial proportions (coalitions, reinforcements, strongholds, and giants). Just as David previously defeated Goliath by the power of Yahweh Sabaoth (the Lord of hosts), so too was he able to conquer challenges of all proportions during his reign. On the basis of this principle, the arkless returnees could find comfort. They may not have had the glorious mercy seat, nor the grandeur of the original temple structure, but the Chronicler wanted them to know if they had the Lord Himself, everything would be alright.

Though David’s regional victories were not permanent, his life foreshadowed the one whose global victories would be. God specifically told David that one day, the greater Son of David would make all of his enemies a footstool for His feet (cf. Psa. 110:1). And so it is that at His second coming, Jesus will demonstrate supremacy in all directions, subjecting every nation to His rule (cf. Psa. 2:7-12, Zech. 14:16-19) and defeating the most substantial enemies—ultimately casting even death itself into the lake of fire (cf. Rev. 20:14, 1 Cor. 15:26). Thankfully, believers can live in light of that reality even now: “The sting of death is sin, and the power of sin is the law; but thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Cor. 15:56-57). No matter how meager your existence may be at the moment, if you have Jesus you have everything you need (cf. Col. 2:10, 2 Tim. 4:16-17). Our principles, priorities, and pursuits in life reflect how genuinely we believe this.

Despite these achievements, the Chronicler made it known that David was not an unblemished king of Israel. Several years after his tremendous victories, David succumbed to sin in his heart as he contemplated a potential military resurgence of the surrounding nations. Whether due to pride or worry, he sinfully decided to take a census of Israel, specifically counting the men of fighting age (cf. 1 Chron. 21:5) to determine how large his army would be for any necessary military action. 2 Samuel 24:1 recounts the situation by saying, “The anger of the Lord burned against Israel, and [He] incited David against them to say, ‘Go, number Israel and Judah.’” 1 Chronicles 21:1 records the same situation with a noticeable change, saying, “Then Satan stood up against Israel and moved David to number Israel” (1 Chron. 21:1, emphasis mine). And after the census, David went on to confess that he himself was responsible for the sin of numbering Israel (cf. 1 Chron. 21:8). When these three aspects are taken in totality and harmonized, Scripture testifies to the reality that God was the ultimate cause of the sinful census (ordaining it to occur), Satan was the proximate cause of the sinful census (tempting David to commit it), and David himself was the efficient cause of the sinful census (carrying it out). Unsurprisingly, this paradigm is found not only in this situation, but in the worst sin ever committed: the crucifixion of Christ. When indicting the nation of Israel in Acts 2:23, Peter similarly explained that God was the ultimate cause of the crucifixion (“the predetermined plan”), the Jews were the proximate cause (“you nailed to a cross”), and the Romans were the efficient cause (“by the hands of godless men”). Just as “God meant it for good” when He providentially ordained the sale of Joseph into slavery by his brothers (cf. Gen. 50:20), so too did God ordain David’s census for His own good purposes: the end result was that David was given the site upon which the temple would ultimately be built (cf. 1 Chron. 21:18-22:1). God orchestrates all things—including sin—according to His inviolable plan (cf. Eph. 1:11).

The remainder of 1 Chronicles focuses on David’s preparations for the reign of Solomon. Recognizing the monumental task that lay ahead, David put forth all the preparatory effort to help his young son successfully build the temple (cf. 1 Chron. 22:5). He not only gathered all the laborers (cf. 1 Chron. 22:2), raw material (cf. 1 Chron. 22:3-4), and advisors needed to build it (cf. 1 Chron. 22:17), he also commissioned the Levites (cf. 1 Chron. 23), priests (cf. 1 Chron. 24), musicians (cf. 1 Chron. 25), gatekeepers (1 Chron. 26), and officers (1 Chron. 27) needed to maintain it once complete. In all of these lists, what cannot be missed is that they were determined by casting lots (cf. 1 Chron. 24:5, 25:8, et. al.) As Proverbs 16:33 explains, “The lot is cast into the lap, but its every decision is from the Lord.” On that basis, David could trust that he had followed God’s will in all of his assignments. And for the Israelites returning from captivity, they could likewise trust that as long as they had accurately traced their ancestry back to these lists, their newly reestablished assignments were also in accordance with God’s will.

And such use of these records extended far past the time of the return from exile: the Chronicler’s list of David’s twenty-four priestly divisions by ancestry, with each division serving for two weeks out of the year, was maintained over the next four hundred years to the time of Christ (cf. 1 Chron. 24:18). In fact, Zacharias, the father of John the Baptist, was from the listed eighth priestly division of Abijah (cf. Luke 1:5, 1 Chron. 24:10). Luke recorded that Zacharias was ministering at the temple when an angel gave him the news: “Now it happened that while he was performing his priestly service before God in the appointed order of his division, according to the custom of the priestly office, he was chosen by lot to enter the temple of the Lord and burn incense” (Luke 1:8-9, emphasis mine). The “appointed order” and “custom of the priestly office” were instituted by David, preserved by the Chronicler, and used in an instrumental way in God’s plan to announce the Messiah centuries later.

Christians today can have the same confidence in following God’s will for their lives—though it rests not in the casting of lots, the receiving of visions, nor the supposed “sensing of the Holy Spirit’s leading.” Instead, our confidence comes from the completed, sufficient, written Word. When believers establish their lives on the solid rock of Scripture, rather than the shifting sands of pragmatism, mysticism, or ritualism, they can also rest assured that they are serving the Lord rightly.

The final words recorded of David to his nation included a plea for their faithfulness to God (cf. 1 Chron. 28:8-10) and a reminder of God’s faithfulness to them (cf. 1 Chron. 28:20-21). With the extensive preparations in place, one thing was certain: even though he would be gone, David cared about the ongoing good of his people and glory of his God. As with the legacy transfer of Moses to Joshua, in which the latter was told, “Be strong and very courageous! Do not tremble or be dismayed, for the Lord your God is with you wherever you go” (Josh. 1:6), so too did David say to Solomon, “Be strong and courageous, and act; do not fear nor be dismayed, for the Lord God, my God, is with you” (1 Chron. 28:20). The same encouragement of God’s presence is true for Christians today, as Jesus told His disciples before departing, “I am with you always, even to the end of the age” (Matt. 28:20).

While the book of 1 Chronicles documented the past, its intent was to give people in the present an encouragement for the future. When the Israelites came out of Babylon, their nation was in shambles, but God’s plan was not. Though the nation had been judged for its sin, the fact that anyone had lived to tell about it was, in and of itself, evidence of God’s uninterrupted purpose for them. For that reason, then, the testimony of the past was actually eschatological. If the Israelite returnees thought David was a valiant warrior, they were going to be amazed to see how Jesus subjugates the nations. If David’s devotion to God was commendable, they were going to be astounded by the Son of David’s perfect obedience to God. If they were impressed by the Davidic forty-year reign, they were going to be astonished by the Messianic thousand-year kingdom. Thus, the narrative of Judah’s history was not intended solely to stimulate their memories, but set their expectations. As the struggling nation walked by faith, the Chronicler sought to magnify the object of their faith. His point was, quite simply, this: if you’re believing in the coming Messiah, everything’s going to be alright.

For those who see devastation all around the world the today, the same promises hold true. Insofar as this book was written for those whose past was unknown, whose present was unsettled, and whose future was uncertain, its life-giving hope applies to all believers struggling in their own unique circumstances. On this side of the cross, we can look back at what Jesus accomplished at His first coming, and then look forward to what He’ll accomplish at the second. Thus, as you teach verse by verse through this record of redemptive history, may you point others toward a redemptive future. The following outline is offered to help.

The Redemptive Lineage of Judah’s Kingdom (1 Chronicles 1:1-2:17)

From Federal Head Adam to Spiritual Head Abraham (1 Chron. 1:1-27)

From Spiritual Head Abraham to National Head Israel (1 Chron. 1:28-34)

From National Head Israel to Tribal Head Judah (1 Chron. 1:35-2:2)

From Tribal Head Judah to Royal Head David (1 Chron. 2:3-17)

The Redemptive Lineage of Judah’s Clans (1 Chronicles 2:18-55)

From Hezron’s Son Caleb to Bezalel, the Tabernacle Builder (1 Chron. 2:18-20)

From Hezron’s Son Segub to Jair, the Judge of Israel (1 Chron. 2:21-23)

From Hezron’s Son Caleb to Tekoa, the City of Amos the Prophet (1 Chron. 2:24)

From Hezron’s Son Jerahmeel to Sheshan’s Egyptian Servant (1 Chron. 2:25-41)

From Hezron’s Son Caleb to Hebron, the First Royal City of David (1 Chron. 2:42-50a)

From Hezron’s Grandson Hur to Bethlehem, the Birthplace of David (1 Chron. 2:50b-55)

The Redemptive Lineage of Judah’s Kings (1 Chronicles 3:1-24)

From David’s Covenant to Solomon’s Kingdom (1 Chron. 3:1-9)

From Solomon’s Kingdom to Jeconiah’s Exile (1 Chron. 3:10-16)

From Jeconiah’s Exile to Zerubbabel’s Restoration (1 Chron. 3:17-24)

The Record of Judah and Simeon (1 Chronicles 4:1-43)

Supplication and Sympathy (1 Chron. 4:1-23)

Scattered but Sustained (1 Chron. 4:24-43)

The Record of Reuben, Gad, and East Manasseh (1 Chronicles 5:1-26)

Victory for Those Trusting in God (1 Chron. 5:1-24)

Vengeance for Those Turning from God (1 Chron. 5:25-26)

The Record of Levi (1 Chronicles 6:1-81)

Priests Who Ministered at the Temple (1 Chron. 6:1-15)

Servants Who Helped at the Temple (1 Chron. 6:16-30)

Musicians Who Sang at the Temple (1 Chron. 6:31-47)

High Priests Who Atoned in the Most Holy Place (1 Chron. 6:48-53)

Levites Who Taught in the Cities (1 Chron. 6:54-81)

The Record of Issachar, Benjamin, Napthali, West Manasseh, Ephraim, and Asher (1 Chronicles 7:1-40)

Mighty Men of the North (1 Chron. 7:1-5)

Mighty Men of the South (1 Chron. 7:6-12)

Minor but Not Missing (1 Chron. 7:13)

Mercy from Moses upon Zelophehad (1 Chron. 7:14-19)

Memories of Joshua’s Conquests (1 Chron. 7:20-29)

Military Men of Valor (1 Chron. 7:30-40)

The Record of Benjamin (1 Chronicles 8:1-40)

Men of the Famous Royal City (1 Chron. 8:1-32)

Men of the First Royal Leader (1 Chron. 8:32-40)

The Record of the Restored Nation (1 Chronicles 9:1-34)

The Commoners (1 Chron. 9:1-9)

The Priests (1 Chron. 9:10-13)

The Levites (1 Chron. 9:14-16)

The Temple Servants (1 Chron. 9:17-34)

The Ruin of Saul (1 Chronicles 9:35-10:14)

Saul’s Family (1 Chron. 9:35-44)

Saul’s Fall (1 Chron. 10:1-10)

Saul’s Funeral (1 Chron. 10:11-12)

Saul’s Failure (1 Chron. 10:13-14)

The Recognition of David (1 Chronicles 11:1-47)

David’s Anointing by the Elders (1 Chron. 11:1-3)

David’s Acquisition of Jerusalem (1 Chron. 11:4-9)

David’s Array of Mighty Men (1 Chron. 11:10-25)

David’s Appointment of Commanders (1 Chron. 11:26-47)

The Rise of David (1 Chronicles 12:1-40)

David’s Allies from Saul’s Tribe (1 Chron. 12:1-7)

David’s Assistance from Other Tribes (1 Chron. 12:8-22)

David’s Ascension with All Tribes (1 Chron. 12:23-40)

David’s Burden for God’s Guidance (1 Chronicles 13:1-14)

Concern for the Ark (1 Chron. 13:1-4)

Convoy to the Ark (1 Chron. 13:5-8)

Calamity with the Ark (1 Chron. 13:9-11)

Contemplation of the Ark (1 Chron. 13:12-14)

David’s Blessings from God’s Hand (1 Chronicles 14:1-17)

A Furnished Palace (1 Chron. 14:1-2)

A Family Dynasty (1 Chron. 14:3-7)

A Formidable Army (1 Chron. 14:8-16)

A Famed Kingdom (1 Chron. 14:17)

David’s Bringing of God’s Ark (1 Chronicles 15:1-16:6)

Arrangements for Travel (1 Chron. 15:1-10)

Appointment of Musicians (1 Chron. 15:11-15)

Appreciation of God (1 Chron. 15:16-24)

Apathy toward Godliness (1 Chron. 15:29)

Assembly for Celebration (1 Chron. 16:1-6)

David’s Boast of God’s Greatness (1 Chronicles 16:7-43)

Praise for God’s Faithfulness to Israel (1 Chron. 16:7-22)

Praise for God’s Glory over Idols (1 Chron. 16:23-33)

Praise for God’s Salvation from the Nations (1 Chron. 16:34-36)

Praise at God’s Ark in Jerusalem (1 Chron. 16:37-38)

Praise at God’s Altar in Gibeon (1 Chron. 16:39-42)

Praise by God’s King at Home (1 Chron. 16:43)

God Granted David a Covenant (1 Chronicles 17:1-27)

The Plan for God’s House (1 Chron. 17:1-6)

The Promises in God’s Covenant (1 Chron. 17:7-15)

The Praise for God’s Kindness (1 Chron. 17:16-22)

The Petition for God’s Faithfulness (1 Chron. 17:23-27)

God Granted David Control in All Directions (1 Chronicles 18:1-17)

In the West over Philistia (1 Chron. 18:1)

In the East over Moab (1 Chron. 18:2)

In the North over Aram (1 Chron. 18:3-11)

In the Southeast over Edom (1 Chron. 18:12-13)

In the Center over Israel (1 Chron. 18:14-17)

God Granted David Conquest over All Difficulties (1 Chronicles 19:1-20:8)

Over Ammon and Aram’s Coalition (1 Chron. 19:1-15)

Over Aram’s Reinforcements (1 Chron. 19:16-19)

Over Ammon’s Stronghold (1 Chron. 20:1-3)

Over Philistia’s Giants (1 Chron. 20:4-8)

God Granted David a Clearing for the Temple (1 Chronicles 21:1-22:1)

The Sin of the Census Committed (1 Chron. 21:1-6)

The Suffering of Israel Witnessed (1 Chron. 21:7-14)

The Sorrow of David Expressed (1 Chron. 21:15-17)

The Sale of Land Completed (1 Chron. 21:18-25)

The Sacrifice of Atonement Offered (1 Chron. 21:26-30)

The Site of the Temple Identified (1 Chron. 22:1)

David’s Commissioning of Solomon (1 Chronicles 22:2-19)

Arrangements for Solomon’s Temple (1 Chron. 22:2-5)

Aspirations for Solomon’s Success (1 Chron. 22:6-16)

Assignments for Solomon’s Advisors (1 Chron. 22:17-19)

David’s Commissioning of the Levites (1 Chronicles 23:1-32)

The List of Delegates by Age (1 Chron. 23:1-5)

The List of Divisions by Ancestry (1 Chron. 23:6-23)

The List of Duties by Area (1 Chron. 23:24-32)

David’s Commissioning of the Priests (1 Chronicles 24:1-31)

The List Created for Descendants (1 Chron. 24:1-4)

The Lots Cast for Divisions (1 Chron. 24:5-19)

The Levites Called for Duty (1 Chron. 24:20-31)

David’s Commissioning of the Musicians (1 Chronicles 25:1-31)

The List of the Sons of Asaph, Jeduthun, and Heman (1 Chron. 25:1-7)

The Lots for the Sons of Asaph, Jeduthun, and Heman (1 Chron. 25:8-14)

The Lots for the Sons of Jeduthun and Heman (1 Chron. 25:15-21)

The Lots for the Sons of Heman (1 Chron. 25:22-31)

David’s Commissioning of the Gatekeepers (1 Chronicles 26:1-32)

The List Created of Descendants (1 Chron. 26:1-11)

The Lots Cast by Direction (1 Chron. 26:12-19)

The Levites Called as Depositaries (1 Chron. 26:20-28)

The Levites Called as Delegates (1 Chron. 26:29-32)

David’s Commissioning of the Officers (1 Chronicles 27:1-34)

The List of Armies by the Month (1 Chron. 27:1-15)

The List of Appointees by the Tribe (1 Chron. 27:16-24)

The List of Administrators of the Property (1 Chron. 27:25-31)

The List of Advisors to the King (1 Chron. 27:32-34)

David’s Concluding Message to Israel (1 Chronicles 28:1-21)

The Preparations for the Temple (1 Chron. 28:1-7)

The Plea for Israel’s Faithfulness (1 Chron. 28:8-10)

The Plans for the Temple (1 Chron. 28:11-19)

The Pledge of God’s Faithfulness (1 Chron. 28:20-21)

David’s Concluding Moments with Israel (1 Chronicles 29:1-30)

The Possessions for the Temple (1 Chron. 29:1-9)

The Prayer to God (1 Chron. 29:10-21)

The Presentation of Solomon (1 Chron. 29:22-25)

The Passing of David (1 Chron. 29:26-30)