The trinity according to the encyclopaedia britannica.

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Last Updated 9-19-2013

Trinity, in Christian doctrine, the unity of Father, Son, and Holy Spirit as three persons in one Godhead.
Neither the word Trinity nor the explicit doctrine appears in the New Testament, nor did Jesus and his followers intend to contradict the Shema in the Hebrew Scriptures: “Hear, O Israel: The Lord our God is one Lord” (Deuteronomy 6:4). The earliest Christians, however, had to cope with the implications of the coming of Jesus Christ and of the presumed presence and power of God among them—i.e., the Holy Spirit, whose coming was connected with the celebration of the Pentecost. The Father, Son, and Holy Spirit were associated in such New Testament passages as the Great Commission: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19); and in the apostolic benediction: “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all” (2 Corinthians 13:14). Thus, the New Testament established the basis for the doctrine of the Trinity.

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The doctrine developed gradually over several centuries and through many controversies. Initially, both the requirements of monotheism inherited from the Hebrew Scriptures and the implications of the need to interpret the biblical teaching to Greco-Roman religions seemed to demand that the divine in Christ as the Word, or Logos, be interpreted as subordinate to the Supreme Being. An alternative solution was to interpret Father, Son, and Holy Spirit as three modes of the self-disclosure of the one God but not as distinct within the being of God itself. The first tendency recognized the distinctness among the three, but at the cost of their equality and hence of their unity (subordinationism); the second came to terms with their unity, but at the cost of their distinctness as “persons” (modalism). It was not until the 4th century that the distinctness of the three and their unity were brought together in a single orthodox doctrine of one essence and three persons.
The Council of Nicaea in 325 stated the crucial formula for that doctrine in its confession that the Son is “of the same substance [homoousios] as the Father,” even though it said very little about the Holy Spirit. Over the next half century, Athanasius defended and refined the Nicene formula, and, by the end of the 4th century, under the leadership of Basil of Caesarea, Gregory of Nyssa, and Gregory of Nazianzus (the Cappadocian Fathers), the doctrine of the Trinity took substantially the form it has maintained ever since. It is accepted in all of the historic confessions of Christianity, even though the impact of the Enlightenment decreased its importance.
 

On Messiah's origin.

Find article here


Micah 5:2Some trinitarians tell us Micah 5:2 (or 5:1 in some versions) teaches that Jesus has always existed ("from everlasting" - KJV). And since only God has existed for all eternity, Jesus must be God!

But look at other trinitarian translations of Micah 5:2. (E.g., "O Bethlehem ..., from you shall come forth for me one who is to be ruler in Israel, whose origin is from of old, from ancient days" - RSV, cf. JB, NEB, REB, NAB, NIV, AT, Mo, NRSV, NJB, Byington, and Young's.) Not only does this verse not teach that Jesus has always existed, it even speaks of his origin in very ancient times. (Origin: "a coming into existence" - Webster's New World Dictionary, 1973.)

Why would these trinitarian translations admit such a thing? Perhaps because it is difficult to honestly translate the Hebrew motsaah with a word that does not include this understanding. (Even when "goings forth" is the rendering, it appears it should also be with the understanding of "originating." For example, if we said "the command went forth from the King," we obviously mean the command originated with - or sprang from - the king! And when Micah 5:2 says of the Messiah: "O Bethlehem ..., from you shall come forth [the Messiah]," it can only mean that, in his earthly existence, he originated in Bethlehem!)

Obviously for so many respected trinitarian translators to choose this meaning ("origin") they must feel there is no other honest choice! The only meanings given by Gesenius for this word in his highly-respected Lexicon are "origin, springing" - #4163, Gesenius - cf. Micah 5:1 in The Jewish Publication Society's Bible translation, Tanakh.

And A Concise Hebrew and Aramaic Lexicon of the Old Testament gives the only meaning for this word as used in Micah 5 as "origin." - p. 187, Eerdmans.

It would make no sense to interpret this as meaning the Messiah's human origin springs from ancient times. We have just been told that in Micah's time the Messiah's human origin was to be a future event and would take place in Bethlehem. Also there are no humans who haven't sprung from the very first pair in ancient Eden. It would be ridiculous to make the point that the human Messiah came from ancient stock since every human has done so. It must mean that his pre-existence as a spirit person in heaven originated in very ancient times (as the very beginning of God's creation - Rev. 3:14; Prov. 8:22). The Bible Greek of the ancient Septuagint, in fact, at Micah 5:2 says: "and his goings forth were from the beginning [arkhe], from ancient days [aionos]."

The NIV Study Bible, in a footnote for Micah 5:2 explains: "origins...from of old. His beginnings were much earlier than his human birth."

BUT THE TRUE, ETERNAL GOD HAD NO BEGINNING!

As for the Hebrew word olam, it can often be understood as “ancient times” or “of old” and does not necessarily refer to “eternity.” Here is how olam is used in the following scriptures in the NASB:


of old (Gen 6:4)

days of old (Deuteronomy 32:7)

From ancient times (Joshua 24:2)

from ancient times. (1 Samuel 27:8)

the ancient path (Job 22:15)

the ancient boundary (Proverbs 22:28)

the ancient boundary (Proverbs 23:10)

the ancient nation (Isaiah 44:7)

ancient ruins (Isaiah 58:12)

ancient ruins (Isaiah 61:4)

the days of old. (Isaiah 63:9)

the days of old (Isaiah 63:11) an ancient nation, (Jeremiah 5:15)
the ancient paths (Jeremiah 6:16)

the ancient paths (Jeremiah 18:15)

the ancient waste places (Ezekiel 26:20)

the days of old (Malachi 3:4)

Micah 5:2 literally says "days of olam." This same wording is found again in Micah at Micah 7:14:

Let them feed in Bashan and Gilead as in the days of old [‘days of olam’] (Micah 7:14).

Try substituting “eternity” in the above scriptures. It’s clear that the NASB has rendered olam correctly in those scriptures.

So, adding the fact that the Messiah had a beginning in this verse to the possibility of olam meaning “ancient” as translated here in numerous Trinitarian Bibles and and in many other scriptures, it seems evident that the RSV has correctly rendered Micah 5:2 -

(RSV) Micah 5:2 But you, O Bethlehem Ephrathah, who are little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose origin is from of old, from ancient days.

It's also very important to examine Micah 5:4 where Jehovah is recognized as being the God of the Messiah! (The NIVSB tells us in a footnote for this verse that the LORD [`Jehovah'] here - the God of the Messiah - refers to "God the Father.")

A Line in the sand? VI

2Peter NWT(2013 Edition)

1 Simon Peter, a slave and an apostle of Jesus Christ, to those who have acquired a faith as precious as ours* through the righteousness of our God and the Savior Jesus Christ:

2 May undeserved kindness and peace be increased to you by an accurate knowledge+ of God and of Jesus our Lord, 3 for his divine power has granted* us all the things that contribute to life and godly devotion through the accurate knowledge of the One who called us+ by his own glory and virtue. 4 Through these things he has granted* us the precious and very grand promises,+ so that through these you may become sharers in divine nature,+ having escaped from the world’s corruption produced by wrong desire.*

5 For this very reason, put forth all earnest effort+ to supply to your faith virtue,+ to your virtue knowledge,+ 6 to your knowledge self-control, to your self-control+ endurance, to your endurance godly devotion,+ 7 to your godly devotion brotherly affection, to your brotherly affection love.+ 8 For if these things exist in you and overflow, they will prevent you from being either inactive or unfruitful*+ regarding the accurate knowledge of our Lord Jesus Christ.

9 For anyone lacking these things is blind, shutting his eyes to the light,*+ and has become forgetful of his cleansing from his sins+ of long ago. 10 Therefore, brothers, be all the more diligent to make your calling+ and choosing sure for yourselves, for if you keep on doing these things, you will by no means ever fail.+ 11 In fact, in this way you will be richly granted* entrance into the everlasting Kingdom+ of our Lord and Savior Jesus Christ.+

12 For this reason I intend always to remind you of these things, although you know them and are well-established in the truth that is present in you. 13 But I consider it right, as long as I am in this tabernacle,*+ to stir you with reminders,+ 14 knowing as I do that my tabernacle is soon to be removed, just as also our Lord Jesus Christ made clear to me.+ 15 I will always do my utmost so that after my departure, you may be able to recall* these things for yourselves.

16 No, it was not by following artfully contrived false stories that we made known to you the power and presence of our Lord Jesus Christ, but rather, we were eyewitnesses of his magnificence.+ 17 For he received from God the Father honor and glory when words such as these* were conveyed to him by the magnificent glory: “This is my Son, my beloved, whom I myself have approved.”+ 18 Yes, these words we heard coming from heaven while we were with him in the holy mountain.

19 So we have the prophetic word made more sure, and you are doing well in paying attention to it as to a lamp+ shining in a dark place (until day dawns and a daystar+ rises) in your hearts. 20 For you know this first, that no prophecy of Scripture springs from any private interpretation. 21 For prophecy was at no time brought by man’s will,+ but men spoke from God as they were moved* by holy spirit.+

 

 

2 However, there also came to be false prophets among the people, as there will also be false teachers among you.+ These will quietly bring in destructive sects, and they will even disown the owner who bought them,+ bringing speedy destruction upon themselves. 2 Furthermore, many will follow their brazen conduct,*+ and because of them the way of the truth will be spoken of abusively.+ 3 Also, they will greedily exploit you with counterfeit words. But their judgment, decided long ago,+ is not moving slowly, and their destruction is not sleeping.+

4 Certainly God did not refrain from punishing the angels who sinned,+ but threw them into Tar′ta·rus,*+ putting them in chains* of dense darkness to be reserved for judgment.+ 5 And he did not refrain from punishing an ancient world,+ but kept Noah, a preacher of righteousness,+ safe with seven others+ when he brought a flood upon a world of ungodly people.+ 6 And by reducing the cities of Sod′om and Go·mor′rah to ashes, he condemned them,+ setting a pattern for ungodly people of things to come.+ 7 And he rescued righteous Lot,+ who was greatly distressed by the brazen conduct* of the lawless people— 8 for day after day that righteous man was tormenting his righteous soul* over the lawless deeds that he saw and heard while dwelling among them. 9 So, then, Jehovah* knows how to rescue people of godly devotion out of trial,+ but to reserve unrighteous people to be destroyed* on the day of judgment,+ 10 especially those who seek to defile the flesh of others+ and who despise authority.*+

Daring and self-willed, they are not afraid to speak abusively of glorious ones, 11 whereas angels, although they are greater in strength and power, do not bring against them an accusation in abusive terms, out of respect for* Jehovah.*+ 12 But these men, like unreasoning animals that act on instinct and are born* to be caught and destroyed, speak abusively about things of which they are ignorant.+ They will suffer destruction brought on by their own destructive course, 13 suffering harm as their reward for their own harmful course.

They consider it pleasurable to indulge in luxurious living,+ even in the daytime. They are spots and blemishes who revel* in their deceptive teachings while feasting together with you.+ 14 Their eyes are full of adultery+ and are unable to desist from sin, and they entice unstable ones.* They have a heart trained in greed. They are accursed children. 15 Abandoning the straight path, they have been led astray. They have followed the path of Ba′laam+ the son of Be′or, who loved the reward of wrongdoing,+ 16 but was reproved for his own violation of what was right.+ A voiceless beast of burden speaking with a human voice hindered the prophet’s mad course.+

17 These are waterless springs and mists driven by a violent storm, and the blackest darkness has been reserved for them.+ 18 They make high-sounding statements that are empty. By appealing to the desires of the flesh+ and with acts of brazen conduct,* they entice people who have just escaped from those who live in error.+ 19 While they are promising them freedom, they themselves are slaves of corruption;+ for if anyone is overcome by someone, he is his slave.*+ 20 Certainly if after escaping from the defilements of the world+ by an accurate knowledge of the Lord and Savior Jesus Christ, they get involved again with these very things and are overcome, their final state has become worse for them than the first.+ 21 It would have been better for them not to have accurately known the path of righteousness than after knowing it to turn away from the holy commandment they had received.+ 22 What the true proverb says has happened to them: “The dog has returned to its own vomit, and the sow that was bathed to rolling in the mire.”+

 

 

3 Beloved ones, this is now the second letter I am writing you in which, as in my first one, I am stirring up your clear thinking faculties by way of a reminder,+ 2 that you should remember the sayings previously spoken* by the holy prophets and the commandment of the Lord and Savior through your apostles. 3 First of all know this, that in the last days ridiculers will come with their ridicule, proceeding according to their own desires+ 4 and saying: “Where is this promised presence of his?+ Why, from the day our forefathers fell asleep in death, all things are continuing exactly as they were from creation’s beginning.”+

5 For they deliberately ignore this fact, that long ago there were heavens and an earth standing firmly out of water and in the midst of water by the word of God;+ 6 and that by those means the world of that time suffered destruction when it was flooded with water.+ 7 But by the same word the heavens and the earth that now exist are reserved for fire and are being kept until the day of judgment and of destruction of the ungodly people.+

8 However, do not let this escape your notice, beloved ones, that one day is with Jehovah* as a thousand years and a thousand years as one day.+ 9 Jehovah* is not slow concerning his promise,+ as some people consider slowness, but he is patient with you because he does not desire anyone to be destroyed but desires all to attain to repentance.+ 10 But Jehovah’s* day+ will come as a thief,+ in which the heavens will pass away+ with a roar,* but the elements being intensely hot will be dissolved, and earth and the works in it will be exposed.+

11 Since all these things are to be dissolved in this way, consider what sort of people you ought to be in holy acts of conduct and deeds of godly devotion, 12 as you await and keep close in mind* the presence of the day of Jehovah,*+ through which the heavens will be destroyed+ in flames and the elements will melt in the intense heat! 13 But there are new heavens and a new earth that we are awaiting according to his promise,+ and in these righteousness is to dwell.+

14 Therefore, beloved ones, since you are awaiting these things, do your utmost to be found finally by him spotless and unblemished and in peace.+ 15 Furthermore, consider the patience of our Lord as salvation, just as our beloved brother Paul also wrote you according to the wisdom given him,+ 16 speaking about these things as he does in all his letters. However, some things in them are hard to understand, and these things the ignorant* and unstable are twisting, as they do also the rest of the Scriptures, to their own destruction.

17 You, therefore, beloved ones, having this advance knowledge, be on your guard so that you may not be led astray with them by the error of the lawless people and fall from your own steadfastness.*+ 18 No, but go on growing in the undeserved kindness and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity. Amen.

 

 

The Watchtower Society's commentary on 1st and 2nd Chronicles.

A reproduction of the Watchtower Society's article

 

CHRONICLES, THE BOOKS OF

 

 

Two inspired books of the Hebrew Scriptures that were apparently one volume in the original Hebrew canon. The Masoretes regarded them as one single work, and they are reckoned as one book in the counts that regard the Hebrew Scriptures as made up of 22 or 24 books, and as two books in the count that regards the total number of books as 39. The division into two books seemingly originated with the translators of the Greek Septuagint. In Hebrew manuscripts the twofold division began in the 15th century. In the Hebrew text, Chronicles appears at the end of the section called Writings. The Hebrew name, Div·reh′ Hai·ya·mim′, means “The Affairs of the Days.” Jerome suggested the name Khro·ni·kon′, from which we get Chronicles in the English Bible. A chronicle is a record of happenings in the order in which they occurred. The Greek title (in the Septuagint) is Pa·ra·lei·po·me′non, meaning “Things Passed Over (Left Untold; Omitted),” that is, from the books of Samuel and Kings. However, it is to be noted that the Chronicles are by no means a mere supplement to those books.

Writer, Time, and Period Covered. The Jewish priest Ezra is recognized, for a number of reasons, as the writer. Jewish tradition has long held to this view. It is also supported by the striking resemblance between the writing style of Chronicles and the style of the book of Ezra. There is repetition at the close of Second Chronicles and at the beginning of Ezra that is virtually word for word. Moreover, the statement of Cyrus’ decree found at the end of Second Chronicles is given in full in the book of Ezra, indicating that the writer closed the book of Chronicles with the intention of writing another book (Ezra) that would deal with the decree and its execution more fully. Chronicles was completed about 460 B.C.E. Evidently, only two books of the Hebrew canon were completed after 460 B.C.E., namely, Nehemiah and Malachi.

Aside from the genealogical lists that run from Adam, the Chronicles cover the period from the death of King Saul to the carrying away of exiles to Babylon, with a conclusion telling of Cyrus’ decree at the end of the 70-year exile.

Sources. Ezra assumed that his readers were familiar with the books of Kings and therefore did not try to cover the same ground. The material he used, which in some instances reads exactly or nearly like portions of Kings, is included only in order to retain that which, by its relationship, gives meaning to the additional information in Chronicles. It may be that Ezra used the books of Samuel and Kings as well as some other parts of the Bible as sources, but it seems that in most if not all cases, he had access to writings not now known to be in existence. Some of these may have been documents of state from both Israel and Judah, genealogical records, and historical works written by prophets, also documents possessed by tribal or family heads. A portion of the sources used were no doubt the work of professional recorders.—1Ki 4:3.

Ezra names or describes as follows some of the sources he used:

(1) The Book of the Kings of Judah and of Israel (2Ch 16:11; 25:26)

(2) The Book of the Kings of Israel and of Judah (2Ch 27:7; 35:27)

(3) The Book of the Kings of Israel (2Ch 20:34) (The above-listed sources may be the same collection of state documents, with varied ways of stating the title, or could possibly refer to the books of Kings in the Bible.)

(4) The Book of the Kings of Israel (evidently a genealogical work) (1Ch 9:1)

(5) The exposition of the Book of the Kings (2Ch 24:27) (for information on Jehoash of Judah)

(6) The affairs of the kings of Israel (2Ch 33:18) (for information on Manasseh)

(7) The words of Samuel the seer and of Nathan the prophet and of Gad the visionary (1Ch 29:29) (for information on David) (This may be one work, two, or three; or it may refer to Judges and the books of Samuel.)

(8) The words of Nathan the prophet (2Ch 9:29) (for information on Solomon)

(9) The prophecy of Ahijah the Shilonite (2Ch 9:29) (about Solomon)

(10) “Shemaiah . . . wrote” (1Ch 24:6) (about David), and the words of Shemaiah the prophet and of Iddo the visionary by genealogical enrollment (2Ch 12:15) (about Rehoboam) (perhaps two or three sources)

(11) The words of Jehu the son of Hanani, which were inserted in the Book of the Kings of Israel (2Ch 20:34) (about Jehoshaphat)

(12) The rest of the affairs of Uzziah, by Isaiah the son of Amoz the prophet (2Ch 26:22)

(13) The words of (Manasseh’s) visionaries (2Ch 33:19)

(14) Dirges (of Jeremiah, and possibly of singers) (2Ch 35:25) (about Josiah)

(15) The exposition of the prophet Iddo (2Ch 13:22) (about Abijah)

(16) The account of the affairs of the days of King David (1Ch 27:24)

(17) The commandment of David and of Gad and of Nathan the prophet (2Ch 29:25) (as enforced by Hezekiah)

(18) The writing of David and of Solomon his son (2Ch 35:4) (as referred to by Josiah)

(19) The commandment of David and of Asaph and of Heman and of Jeduthun the visionary of the king (2Ch 35:15) (referred to in connection with Josiah’s acts)

(20) The writing of Elijah to King Jehoram of Judah (2Ch 21:12-15)

(There are also references in Chronicles to writings, particularly genealogies, that may designate other sources used by Ezra.)

It is evident that Ezra was extremely careful, doing meticulous research, going through all the documentary sources accessible to him, evidently investigating every document that would shed light on the subject. He documents his writings not merely as proof of accuracy as to what he has written but also to direct the reader of that time to other sources for more detail. Ezra’s painstaking thoroughness should commend the Chronicles as worthy of our utmost confidence in their accuracy and historical authenticity. But, above all, the knowledge that Ezra wrote under inspiration (2Ti 3:16) and the fact that the Chronicles are included in the Hebrew canon, fully accepted by Jesus and the apostles (Lu 24:27, 44), ensure their reliability. Moreover, the Chronicles constitute part of the complete written Word of God, the purity of which he has guarded for the followers of his Son, Jesus Christ. These facts recommend Chronicles highly as a source of faith.

Purpose. Ezra’s work was not merely to fill in what was left out by the books of Samuel and Kings; rather, he discerned among the returned exiles the need of such a summary of their national history. The work was undoubtedly prepared for those recently returned from exile, as they would be greatly lacking in knowledge of their sacred history and customs. They needed to know about temple worship and the duties of Levites, and Ezra provided this information. And to the returned exiles few things would have greater interest than their ancestral genealogies, to which Ezra devoted much attention. Israel was functioning again as a nation, in their land, with temple, priesthood, and governor, even though without a king. They would continue as a nation down to the Messiah’s coming. They needed the information Chronicles provided for unity and true worship.

Both Samuel and Jeremiah were historical writers, but they were also Levites. Jeremiah was a prophet and a priest. Ezra was a priest. But it is a mistake to say that Jeremiah would be especially interested in the fulfillment of prophecies and not so interested in the matters of temple worship and that Ezra would be especially interested in Levitical work and not so interested in prophecies. Both of them were servants of God and had concern for his words, his dealings with his people, and every feature of his worship. The fact is that Ezra was inspired by Jehovah to produce the books of Chronicles and Ezra for a special purpose.

The Jews who returned from Babylon in 537 B.C.E. did so, not to establish political independence, but to restore true worship, the first work being to erect the altar and then to rebuild the temple. It was appropriate, therefore, that much be said by Ezra concerning worship and the services of the priesthood and the Levites. Also, the genealogies were important. Ezra 2:59-63 shows that some, including certain sons of the priests, were unable to find their register to establish their genealogy publicly. While in Babylon these genealogies might not have been so important, but now they were the means of regaining possession of the heritage of their fathers. This is one of the reasons for the lists of genealogies compiled by Ezra, which are also of great value to Bible students today.

Thus we see that Ezra in writing Chronicles wished to strengthen his contemporaries in fidelity to Jehovah. He encouraged them to fulfill their covenant duties by focusing on the past history of Israel, and particularly by the use of actual historical examples he emphasized the results of faithful adherence to true worship on the one hand and, on the other hand, the calamity of forsaking the worship of Jehovah God.

Value of the Books. It is a fine thing for our faith and understanding of the Bible that the books of Chronicles were written. Ezra has added much concerning the temple worship and the arrangements of the priests, Levites, doorkeepers, singers, and musicians. He has given us many details that bear on true worship: the bringing of the Ark to Jerusalem by David (1Ch chaps 15, 16); David’s preparations for the temple and its service (1Ch chaps 22–29); the fact that the priests stayed with Rehoboam at the time of the secession of the ten tribes (2Ch 11:13-17); the war between Abijah and Jeroboam (2Ch 13); the reforms in favor of true religion under Asa (2Ch chaps 14, 15), Jehoshaphat (2Ch chaps 17, 19, 20), Hezekiah (2Ch chaps 29–31), and Josiah (2Ch chaps 34, 35); Uzziah’s being stricken with leprosy for his presumptuousness (2Ch 26:16-21); and Manasseh’s repentance (2Ch 33:10-20).

Ezra shows that he is interested not only in priestly affairs but also in the prophets. (2Ch 20:20; 36:12, 16) He uses the words “prophet,” “seer,” or “visionary” about 45 times and gives added information on many prophets and persons whose names are not otherwise mentioned in the Scriptures. A few are Iddo, Eliezer the son of Dodavahu, Jahaziel the son of Zechariah, a number of people named Zechariah, and Oded of the time of King Ahaz of Judah.

There is much information in Chronicles that helps to round out our knowledge of the history of Judah, for example, the record of the sickness and burial of Asa and of the bad conduct of Jehoash after Jehoiada the high priest died. Then there are the genealogies that are vital in establishing the lineage of Christ. The books are also of assistance in establishing an accurate chronology. Here we can see the wisdom of Jehovah, the Author of the Bible, in having his servant Ezra write these things to fill in that which is necessary so that believers in the Bible have the most complete and harmonious record of man’s history.

[Box on page 445]

HIGHLIGHTS OF FIRST CHRONICLES

Genealogy and details regarding true worship at Jehovah’s temple, especially needed following the exile in Babylon

Written perhaps 55 years after Zerubbabel rebuilt the temple, and before Jerusalem’s walls were restored

Genealogies from Adam onward (1:1–9:44)

Judah’s posterity through David and Solomon (vital in identifying the Messiah)

Levi’s posterity (needed to identify those who could properly serve at the temple) and their various temple duties

Saul’s unfaithfulness results in his death (10:1-14)

Aspects of David’s rule as king (11:1–29:30)

Anointed anew as king while at Hebron; captures Zion; later made king over all Israel

Ark of covenant moved improperly, on wagon; Uzzah dies for touching Ark; Ark finally brought to the City of David amid rejoicing

David expresses desire to build a temple for Jehovah; instead, Jehovah makes covenant for royal house to time indefinite with David

Enemies of Israel are defeated on all sides

David is incited by Satan to take a census of Israel; 70,000 die

Extensive preparations made for building of the temple; David organizes the Levites, arranges 24 divisions of priests, also assigns singers, gatekeepers; gives inspired architectural plans to Solomon; David and the people contribute generously

David dies after Solomon begins to sit on “Jehovah’s throne”

[Box on page 446]

HIGHLIGHTS OF SECOND CHRONICLES

A vivid summary of history under kings of the royal house of David, highlighting the consequences of obedience to God and of disobedience

Originally part of one scroll with First Chronicles

The kingship of Solomon (1:1–9:31)

His wisdom, prosperity; but unwisely he acquires many horses from Egypt and has as a wife the daughter of Pharaoh

Construction of the temple; Solomon’s prayer of dedication

Queen of Sheba visits

Events associated with the reign of other kings of the royal house of David, and their outcome (10:1–36:23)

Following Rehoboam’s harsh reply ten tribes break away under Jeroboam and turn to calf worship; Rehoboam also leaves God’s law, is abandoned to Shishak of Egypt

Because Abijah leans upon Jehovah, Judah is victorious over army of Israel that relies on superior numbers and worship of golden calves; 500,000 are slain

When Asa relies on Jehovah, a million invading Ethiopians are defeated; Asa foolishly makes alliance with Syria and gets incensed over rebuke from Jehovah’s prophet

Jehoshaphat institutes program of education in God’s law; unwisely makes marriage alliance with Ahab

Moab, Ammon, Seir invade Judah; Jehoshaphat turns to Jehovah for help; reminded, ‘The battle is God’s!’

Jehoram (whose wife is daughter of Ahab and Jezebel) acts wickedly, as does his son Ahaziah; then murderous Athaliah, Jehoram’s widow, usurps the throne

Jehoash starts out well under High Priest Jehoiada’s influence; later becomes apostate and orders stoning of faithful Zechariah

Amaziah begins well, then worships idols of Seir; defeated by Israel, assassinated

Uzziah also begins well; later haughtily attempts to offer incense in temple, is smitten with leprosy

Jotham does right, but people act ruinously

Ahaz turns to Baal worship; nation suffers severely

Hezekiah cleans up temple; Sennacherib invades Judah, taunts Jehovah; Hezekiah relies on Jehovah; 185,000 Assyrians slain by angel

Manasseh practices gross idolatry and sheds much innocent blood; taken captive by Assyrians; repents, is restored by Jehovah to his throne

Amon follows bad example of his father Manasseh; does not humble himself

Josiah conducts zealous religious reform, repairs temple; insists on fighting Pharaoh Necho and is killed

Jehoahaz rules briefly, then is taken captive to Egypt

Jehoiakim acts detestably; son and successor Jehoiachin is taken captive to Babylon

Zedekiah rebels against Babylon’s yoke; Jews are carried into exile; land desolate 70 years

Cyrus of Persia issues decree liberating Jews for return to Jerusalem to rebuild the temple