1 Chronicles 2:1-55 NIV
1These were the sons of Israel:
Reuben, Simeon, Levi, Judah, Issachar, Zebulun, 2Dan, Joseph, Benjamin, Naphtali, Gad and Asher.
To Hezron’s Sons
3The sons of Judah:
Er, Onan and Shelah. These three were born to him by a Canaanite woman, the daughter of Shua. Er, Judah’s firstborn, was wicked in The Lord’s Sight;So The LORD Put him to death.4Judah’s daughter-in-law Tamar bore Perez and Zerah to Judah. He had five sons in all.
5The sons of Perez:
Hezron and Hamul.
6The sons of Zerah:
Zimri, Ethan, Heman, Kalkol and Dardaa —five in all.
7The son of Karmi:
8The son of Ethan:
9The sons born to Hezron were:
Jerahmeel, Ram and Caleb.d
From Ram Son of Hezron
10Ram was the father of
Amminadab, and Amminadab the father of Nahshon, the leader of the people of Judah.11Nahshon was the father of Salmon,e Salmon the father of Boaz, 12Boaz the father of Obed and Obed the father of Jesse.
13Jesse was the father of
Eliab his firstborn; the second son was Abinadab, the third Shimea, 14the fourth Nethanel, the fifth Raddai, 15the sixth Ozem and the seventh David. 16Their sisters were Zeruiah and Abigail. Zeruiah’s three sons were Abishai, Joab and Asahel. 17Abigail was the mother of Amasa, whose father was Jether the Ishmaelite.
Caleb Son of Hezron
18Caleb son of Hezron had children by his wife Azubah (and by Jerioth). These were her sons: Jesher, Shobab and Ardon. 19When Azubah died, Caleb married Ephrath, who bore him Hur.20Hur was the father of Uri, and Uri the father of Bezalel.
21Later, Hezron, when he was sixty years old, married the daughter of Makir the father of Gilead. He made love to her, and she bore him Segub. 22Segub was the father of Jair, who controlled twenty-three towns in Gilead. 23(But Geshur and Aram captured Havvoth Jair,f as well as Kenath with its surrounding settlements—sixty towns.) All these were descendants of Makir the father of Gilead.
24After Hezron died in Caleb Ephrathah, Abijah the wife of Hezron bore him Ashhur the fatherg of Tekoa.
Jerahmeel Son of Hezron
25The sons of Jerahmeel the firstborn of Hezron:
Ram his firstborn, Bunah, Oren, Ozem andh Ahijah. 26Jerahmeel had another wife, whose name was Atarah; she was the mother of Onam.
27The sons of Ram the firstborn of Jerahmeel:
Maaz, Jamin and Eker.
28The sons of Onam:
Shammai and Jada.
The sons of Shammai:
Nadab and Abishur.
29Abishur’s wife was named Abihail, who bore him Ahban and Molid.
30The sons of Nadab:
Seled and Appaim. Seled died without children.
31The son of Appaim:
Ishi, who was the father of Sheshan.
Sheshan was the father of Ahlai.
32The sons of Jada, Shammai’s brother:
Jether and Jonathan. Jether died without children.
33The sons of Jonathan:
Peleth and Zaza.
These were the descendants of Jerahmeel.
34Sheshan had no sons—only daughters.
He had an Egyptian servant named Jarha. 35Sheshan gave his daughter in marriage to his servant Jarha, and she bore him Attai.
36Attai was the father of Nathan,
Nathan the father of Zabad,
37Zabad the father of Ephlal,
Ephlal the father of Obed,
38Obed the father of Jehu,
Jehu the father of Azariah,
39Azariah the father of Helez,
Helez the father of Eleasah,
40Eleasah the father of Sismai,
Sismai the father of Shallum,
41Shallum the father of Jekamiah,
and Jekamiah the father of Elishama.
The Clans of Caleb
42The sons of Caleb the brother of Jerahmeel:
Mesha his firstborn, who was the father of Ziph, and his son Mareshah,i who was the father of Hebron.
43The sons of Hebron:
Korah, Tappuah, Rekem and Shema. 44Shema was the father of Raham, and Raham the father of Jorkeam. Rekem was the father of Shammai. 45The son of Shammai was Maon, and Maon was the father of Beth Zur.
46Caleb’s concubine Ephah was the mother of Haran, Moza and Gazez. Haran was the father of Gazez.
47The sons of Jahdai:
Regem, Jotham, Geshan, Pelet, Ephah and Shaaph.
48Caleb’s concubine Maakah was the mother of Sheber and Tirhanah. 49She also gave birth to Shaaph the father of Madmannah and to Sheva the father of Makbenah and Gibea. Caleb’s daughter was Aksah. 50These were the descendants of Caleb.
The sons of Hur the firstborn of Ephrathah:
Shobal the father of Kiriath Jearim, 51Salma the father of Bethlehem, and Hareph the father of Beth Gader.
52The descendants of Shobal the father of Kiriath Jearim were:
Haroeh, half the Manahathites, 53and the clans of Kiriath Jearim: the Ithrites, Puthites, Shumathites and Mishraites. From these descended the Zorathites and Eshtaolites.
54The descendants of Salma:
Bethlehem, the Netophathites, Atroth Beth Joab, half the Manahathites, the Zorites, 55and the clans of scribesj who lived at Jabez: the Tirathites, Shimeathites and Sucathites. These are the Kenites who came from Hammath, the father of the Rekabites.
Differences Between Kings(1, 2) and Chronicles(1, 2)
Both Kings and Chronicles are inspired books written by servants of GOD, but their purposes are slightly different.
Just as in the case of the gospels where we frequently find several different versions of the same story or incident, each giving unique details which are important for us to have and which serve the particular purpose of each inspired writer, so with Kings and Chronicles, the differences are to be attributed to the different emphases and particular purpose The SPIRIT Has In Mind in guiding the individual writers.
In general terms, it is clear that Kings is more clearly a comprehensive Divine history of the two kingdoms, summing up that history at its conclusion. Chronicles, on the other hand, is more of a selective and synoptic picture of the history of Israel at one glance, summing things up as a prelude to the future at the time of the reestablishment of the Jewish state.
As such, it is not surprising that certain things would be left out of Chronicles (having a tighter scope), or that The HOLY SPIRIT Would Lead the writer to include certain things of an explanatory and interpretive nature in those incidents which come in for detailed treatment. This is analogous to the Gospel of John, for example, which contains much more detailed information on JESUS' Discourses prior to HIS Crucifixion than is to be found in the other gospels, but less of the comprehensive detail of HIS Earlier Ministry, and for a similar reason.
Readers of John had read and had available the other Gospels, which were produced some years before. Likewise, readers of Chronicles had read and had available the books of Kings (cf. 2 Chron.23:28 et al.: "are [these things] not written in the book of the annals of the kings of Judah? [i.e., Kings]). And so just as John must include some of the same information for the purpose of having the narrative really "work" or flow and to link things together properly, but not all of the same detail (which would be otherwise available), so the writer of Chronicles leaves some things out, includes enough to make the narrative understandable, and is free (led by The SPIRIT) to put in additional details which expand on the story or incident in question from the standpoint of HIS OWN Divine Purpose and Perspective.
Chronicles is concerned with restoration (being written, as mentioned, at the point when the Jewish state was being reestablished) and so these two chapters which you ask about make an excellent point for this comparison;
In the first part of the account of Josiah's reign, 2nd Kings gives a more detailed coverage of Josiah's purging of the land from idolatry (cf.23:4-20: a key issue in the destruction of the kingdom, a focus of the writer of Kings - Jeremiah, traditionally held to be the writer of Kings, was, of course, a witness to all those tragic events and explaining this destruction is a key theme).
On the other hand, in the second half of the Josiah account, 2nd Chronicles gives a more detailed treatment of Josiah's reinstitution of the Passover (cf. 35:1-9: a key issue and element in the reestablishment of the Jewish state during that writer's time - Ezra, traditionally held to be the writer of Chronicles, was instrumental in reestablishing the worship of The LORD in the process of rebuilding the temple).
There are, of course, other differences between the narratives as well (for example Chronicles gives a more detailed treatment of the death of Josiah), which further buttress the explanation given above.
The essential point that I would wish to leave you with from all this is that everything in the Bible is important and that it is all The WORD of GOD, included for a definite purpose, even in those cases where we might not at first see or understand that purpose (Romans 15:4). Like all things in the Bible, the more we study, the clearer and the more blessed they become. Which is why we should all do exactly what you are now doing, read and reread the scriptures, pray and seek instruction, ever trusting GOD that HE Will Make Clear for us everything we need to know in HIS OWN good time and manner for our spiritual edification and growth (2 Peter 3:18).