Manasseh's Idolatry, Captivity, Repentance, and Restoration
2 Chronicles 33:1-20
2 C.33.1 - Details
Original Text
Morphology
- בן: NOUN,m,sg,abs
- שתים: NUM,f,pl,abs
- עשרה: NUM,card,m,pl
- שנה: NOUN,f,sg,abs
- מנשה: NOUN,m,sg,abs
- במלכו: PREP+NOUN,m,sg,abs+PRON,3,m,sg
- וחמשים: CONJ+NUM,card,pl,m
- וחמש: CONJ+NUM,card,pl,abs
- שנה: NOUN,f,sg,abs
- מלך: NOUN,m,sg,cons
- בירושלם: PREP+NOUN,f,sg,abs
Parallels
- 2 Kings 21:1 (verbal): Direct parallel in the Deuteronomistic account: gives Manasseh’s age at accession (12) and length of reign (55 years) in Jerusalem — essentially the same wording.
- 2 Kings 21:18-26 (thematic): Continues the Deuteronomistic summary of Manasseh’s long reign and evil deeds; the passage functions as the fuller parallel narrative to the brief regnal formula in 2 Chronicles 33:1.
- 2 Chronicles 34:1 (structural): Another regnal formula in Chronicles (Josiah was eight years old when he began to reign); shows the standardized chronological/introductory formula used for Judah’s kings in Chronicles.
- 1 Kings 14:21 (structural): Example from the Deuteronomistic history (Rehoboam’s age and years of reign) illustrating the same biographical/regnal formula (age at accession and length of reign) used throughout the royal notices.
Alternative generated candidates
- Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem.
- Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem.
2 C.33.2 - Details
Original Text
Morphology
- ויעש: VERB,qal,impf,3,m,sg
- הרע: ADJ,m,sg,def
- בעיני: PREP+NOUN,f,pl,abs
- יהוה: NOUN,prop,m,sg,abs
- כתועבות: PREP+NOUN,f,pl,abs
- הגוים: NOUN,m,pl,def
- אשר: PRON,rel
- הוריש: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- מפני: PREP
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
Parallels
- 2 Kings 21:2 (quotation): Parallel account of Manasseh in Kings uses nearly identical wording: he did evil in the sight of the LORD, following the abominations of the nations that the LORD had cast out before Israel.
- Leviticus 18:24 (verbal): Leviticus forbids doing the practices by which the nations were defiled, and uses language about the nations 'which I cast out before you,' echoing the motif and terminology of 'abominations of the nations'.
- Deuteronomy 12:29-31 (thematic): Warning against adopting the religions and 'abominations' of the peoples dispossessed before Israel; thematically parallels the condemnation of a king doing the nations' abominations.
- Judges 2:11-12 (thematic): Early Israelite cycle: 'the children of Israel did evil in the sight of the LORD' and served foreign gods; parallels the recurring theme of Israelite leaders imitating surrounding nations' practices.
- 2 Chronicles 33:9 (structural): Later verse in the same chapter expands the charge against Manasseh—he practiced foreign cults, built altars, and committed greater evils—developing the same theme introduced in 33:2.
Alternative generated candidates
- He did evil in the sight of the LORD, like the abominations of the nations whom the LORD had driven out before the people of Israel.
- He did evil in the sight of the LORD, according to the abominations of the nations whom the LORD had cast out before the sons of Israel.
2 C.33.3 - Details
Original Text
Morphology
- וישב: VERB,qal,perf,3,m,sg
- ויבן: VERB,qal,perf,3,m,sg
- את: PRT,acc
- הבמות: NOUN,f,pl,def
- אשר: PRON,rel
- נתץ: VERB,qal,perf,3,m,sg
- יחזקיהו: NOUN,m,sg,abs
- אביו: NOUN,m,sg,abs+3,m,sg
- ויקם: VERB,qal,wayyiqtol,3,m,sg
- מזבחות: NOUN,f,pl,abs
- לבעלים: PREP+NOUN,m,pl,abs
- ויעש: VERB,qal,impf,3,m,sg
- אשרות: NOUN,f,pl,abs
- וישתחו: VERB,qal,impf,3,m,pl
- לכל: PREP
- צבא: NOUN,m,sg,const
- השמים: NOUN,m,pl,def
- ויעבד: VERB,qal,impf,3,m,sg
- אתם: PRON,2,m,pl
Parallels
- 2 Kings 21:3-7 (verbal): Direct parallel account of Manasseh’s reign: rebuilding the high places his father Hezekiah had torn down, erecting altars to Baal and Asherah, and worshiping the host of heaven (nearly identical tradition).
- Deuteronomy 12:2 (thematic): Law commanding the destruction of the high places of the nations and forbidding worship at local high places — background law against the very practices Manasseh restores.
- Deuteronomy 4:19 (thematic): Warning against being led to worship the sun, moon and stars (the 'host of heaven'), directly relevant to the charge that Manasseh served the heavenly host.
- 2 Kings 17:16 (thematic): Description of Israel’s persistent idolatry — making for themselves molten images, worshiping Baal and the host of heaven — a comparable catalogue of offenses that led to judgment.
- 2 Chronicles 34:3-4 (structural): Contrastive parallel: Josiah’s later reforms remove high places, Asherah poles and altars to the host of heaven — a reversal of Manasseh’s actions and the Chronicler’s concern with purifying worship.
Alternative generated candidates
- He rebuilt the high places that Hezekiah his father had broken down; he erected altars to Baal, set up Asherah poles, bowed down to the whole host of heaven, and served them.
- He rebuilt the high places which Hezekiah his father had broken down; he raised up altars for Baalim, made Asherah poles, and bowed down to all the host of heaven and served them.
2 C.33.4 - Details
Original Text
Morphology
- ובנה: VERB,qal,impf,3,m,sg
- מזבחות: NOUN,f,pl,abs
- בבית: PREP+NOUN,m,sg,def
- יהוה: NOUN,prop,m,sg,abs
- אשר: PRON,rel
- אמר: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- בירושלם: PREP+NOUN,f,sg,abs
- יהיה: VERB,qal,impf,3,m,sg
- שמי: NOUN,m,sg,abs+1cs
- לעולם: PREP+NOUN,m,sg,abs
Parallels
- 2 Kings 21:4 (verbal): Parallel account of Manasseh building altars in the house of the LORD; language and episode correspond closely to the Chronicles report.
- 1 Kings 9:3 (quotation): God’s declaration to Solomon that He has put His name in the temple 'for ever'—the same formula and theological concept about God's name in Jerusalem.
- 2 Chronicles 7:16 (verbal): Statement that God has chosen and sanctified the house so that His name may be there forever, echoing the same phrase and theme of divine presence in Jerusalem.
- Deuteronomy 12:11 (thematic): Earliest articulation of centralizing worship: the place the LORD chooses 'to cause his name to dwell there,' which undergirds later claims about the temple in Jerusalem.
- Psalm 132:13-14 (thematic): Affirms the LORD’s choice of Zion as His habitation and dwelling place—the motif of God’s presence and 'name' resting in Jerusalem.
Alternative generated candidates
- He also built altars in the house of the LORD, of which the LORD had said, “In Jerusalem I will put my name forever.”
- He also built altars in the house of the LORD, of which the LORD had said, 'In Jerusalem shall my name be forever.'
2 C.33.5 - Details
Original Text
Morphology
- ויבן: VERB,qal,perf,3,m,sg
- מזבחות: NOUN,f,pl,abs
- לכל: PREP
- צבא: NOUN,m,sg,const
- השמים: NOUN,m,pl,def
- בשתי: PREP+NUM,card,f,dual
- חצרות: NOUN,f,pl,abs
- בית: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
Parallels
- 2 Kings 21:5 (verbal): Direct parallel account of Manasseh building altars in the house of the LORD for the host of heaven (same historical event, similar wording).
- Deuteronomy 4:19 (thematic): Warning against worshipping the sun, moon and stars (‘the host of heaven’); provides the Deuteronomic prohibition that Manasseh violated.
- 2 Kings 23:5 (thematic): Describes Josiah’s removal of priests and altars used to burn incense to the sun, moon and all the host of heaven—contrasts Manasseh’s establishment of such worship with later reform.
- Ezekiel 8:16 (allusion): Vision depicting people worshipping the sun and committing idolatrous rites within the temple precincts—parallels the temple-based astral worship in Manasseh’s reign.
Alternative generated candidates
- He built altars to all the host of heaven in the two courts of the house of the LORD.
- And he built altars for all the host of heaven in the two courts of the house of the LORD.
2 C.33.6 - Details
Original Text
Morphology
- והוא: CONJ+PRON,3,m,sg
- העביר: VERB,hiph,perf,3,m,sg
- את: PRT,acc
- בניו: NOUN,m,pl,cs
- באש: PREP+NOUN,f,sg,abs
- בגי: PREP+NOUN,m,sg,abs
- בן: NOUN,m,sg,abs
- הנם: NOUN,m,sg,def
- ועונן: CONJ+NOUN,m,sg,abs
- ונחש: CONJ+NOUN,m,sg,abs
- וכשף: CONJ+NOUN,m,sg,abs
- ועשה: VERB,qal,impf,3,m,sg
- אוב: NOUN,m,sg,abs
- וידעוני: CONJ+VERB,qal,perf,3,m,sg
- הרבה: VERB,qal,perf,3,m,sg
- לעשות: VERB,qal,inf
- הרע: ADJ,m,sg,def
- בעיני: PREP+NOUN,f,pl,abs
- יהוה: NOUN,prop,m,sg,abs
- להכעיסו: PREP+VERB,hiphil,inf+OBJ,3,m,sg
Parallels
- 2 Kings 21:6 (verbal): Parallel account of Manasseh in Kings; explicitly records burning his sons in the Valley of Ben‑Hinnom and practicing occult arts—closely corresponding wording and events.
- Jeremiah 32:35 (quotation): Condemns Israel for building Topheth in the Valley of Ben‑Hinnom to burn their sons and daughters—directly alludes to the child‑sacrifice practice mentioned in 2 Chr 33:6.
- Jeremiah 7:31 (thematic): Denounces the offering of children by fire in the Valley of Ben‑Hinnom as abomination to the LORD, thematically echoing Manasseh’s actions.
- Deuteronomy 18:10-12 (thematic): Law listing forbidden practices (divination, soothsaying, necromancy, mediums) that correspond to Manasseh’s use of witchcraft, diviners, and mediums in 2 Chr 33:6.
- Leviticus 20:2-5 (thematic): Prohibits giving children to Molech and prescribes punishment—legal background for condemning the child‑burning described in 2 Chr 33:6.
Alternative generated candidates
- He caused his sons to pass through the fire in the Valley of Ben‑Hinnom; he practiced soothsaying, divination, witchcraft, and dealt with mediums and spiritists. He did much evil in the sight of the LORD to provoke him.
- He caused his sons to pass through the fire in the Valley of Ben-hinnom, practiced divination and sorcery, dealt with mediums and spiritists; he did much evil in the sight of the LORD to provoke him.
2 C.33.7 - Details
Original Text
Morphology
- וישם: VERB,qal,perf,3,m,sg
- את: PRT,acc
- פסל: NOUN,m,sg,abs
- הסמל: NOUN,m,sg,def
- אשר: PRON,rel
- עשה: VERB,qal,perf,3,m,sg
- בבית: PREP+NOUN,m,sg,def
- האלהים: NOUN,m,sg,def
- אשר: PRON,rel
- אמר: VERB,qal,perf,3,m,sg
- אלהים: NOUN,m,pl,abs
- אל: NEG
- דויד: NOUN,m,sg,abs
- ואל: CONJ+PREP
- שלמה: ADJ,f,sg,abs
- בנו: NOUN,m,sg,abs+3ms
- בבית: PREP+NOUN,m,sg,def
- הזה: DEM,m,sg
- ובירושלם: CONJ+PREP+NOUN,m,sg,abs
- אשר: PRON,rel
- בחרתי: VERB,qal,perf,1,?,sg
- מכל: PREP
- שבטי: NOUN,m,pl,con
- ישראל: NOUN,m,sg,abs
- אשים: VERB,qal,impf,1,sg
- את: PRT,acc
- שמי: NOUN,m,sg,abs+1cs
- לעילום: PREP+NOUN,m,sg,abs
Parallels
- 2 Kings 21:7 (structural): Parallel account of Manasseh setting up altars and images in the house of the LORD; closely parallels Chronicles' narrative and wording about temple defilement.
- 1 Kings 9:3 (quotation): God's promise to Solomon that He would 'put his name' in the temple—this is the claim that Manasseh violates by establishing idols in God's chosen place.
- 2 Chronicles 6:6 (verbal): Chronicles' earlier statement that God chose Jerusalem 'that my name may be there'—the same phrasing whose significance is breached by Manasseh's actions.
- Deuteronomy 12:5 (thematic): Law concerning the central place of worship 'the place that the LORD your God will choose to put his name there'—background for the importance of the temple as God's designated site.
- Jeremiah 7:11 (thematic): Prophetic denunciation of the temple when it is used for wicked practices ('Has this house... become a den of robbers?')—similar theme of temple desecration by improper cultic activity.
Alternative generated candidates
- He set the carved image that he had made in the house of God, of which God had said to David and to Solomon his son, “In this house and in Jerusalem, which I have chosen from all the tribes of Israel, I will put my name forever.”
- He set the carved image, the idol that he had made, in the house of God, of which God had said to David and to Solomon his son, 'In this house and in Jerusalem, which I have chosen from all the tribes of Israel, I will put my name forever.'
2 C.33.8 - Details
Original Text
Morphology
- ולא: CONJ
- אוסיף: VERB,qal,impf,1,m,sg
- להסיר: VERB,hiph,inf
- את: PRT,acc
- רגל: NOUN,f,sg,abs
- ישראל: NOUN,m,sg,abs
- מעל: PREP
- האדמה: NOUN,f,sg,def
- אשר: PRON,rel
- העמדתי: VERB,hif,perf,1,NA,sg
- לאבתיכם: PREP+NOUN,m,pl,cons+PRON,2,m,pl
- רק: PRT
- אם: CONJ
- ישמרו: VERB,qal,impf,3,m,pl
- לעשות: VERB,qal,inf
- את: PRT,acc
- כל: DET
- אשר: PRON,rel
- צויתים: VERB,qal,perf,2,m,pl
- לכל: PREP
- התורה: NOUN,f,sg,def
- והחקים: CONJ+NOUN,m,pl,def
- והמשפטים: CONJ+NOUN,m,pl,def
- ביד: PREP+NOUN,f,sg,abs
- משה: NOUN,prop,m,sg,abs
Parallels
- Leviticus 26:3-13 (verbal): Conditional promise: if Israel keeps God's statutes and commandments He will give rest and let them dwell securely in the land—language and covenantal pattern parallel to Chronicles’ stipulation.
- Leviticus 26:14-39 (thematic): Catalogue of sanctions for disobedience, including removal from the land; this supplies the negative side of the same obedience/land covenant reflected in 2 Chr 33:8.
- Deuteronomy 11:12-21 (allusion): Links wholehearted obedience to possession and blessing of the land and instructs transmission of the command—echoes the requirement to 'keep and do' the law to remain in the land.
- Deuteronomy 28:1–2, 15 (thematic): Blessings for obedience and curses for disobedience (including disaster/exile) mirror the covenantal conditionality in 2 Chr 33:8 about remaining in the land.
- 1 Kings 9:4-7 (structural): God’s promise to Solomon to establish the throne if he and his sons walk before God—and the threat of cutting off Israel if they turn away—parallels the covenantal conditional structure of land tenure in Chronicles.
Alternative generated candidates
- I will not again remove the foot of Israel from the land that I set before your fathers, provided they will be careful to keep all that I commanded them—every law, statute, and ordinance handed by Moses.”
- I will not again remove the foot of Israel from off the land which I have appointed for your fathers, only if they will be careful to do all that I have commanded them—every law, statute, and ordinance by the hand of Moses.'
2 C.33.9 - Details
Original Text
Morphology
- ויתע: VERB,qal,impf,3,m,sg
- מנשה: NOUN,m,sg,abs
- את: PRT,acc
- יהודה: NOUN,m,sg,prop
- וישבי: CONJ+NOUN,m,pl,abs
- ירושלם: NOUN,f,sg,abs
- לעשות: VERB,qal,inf
- רע: ADJ,m,sg,abs
- מן: PREP
- הגוים: NOUN,m,pl,def
- אשר: PRON,rel
- השמיד: VERB,hiph,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- מפני: PREP
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
Parallels
- 2 Kings 21:11-15 (verbal): Direct narrative parallel describing Manasseh’s leading Judah into the same abominations and the announcement that God will bring judgment on Jerusalem and Judah for those sins.
- 2 Kings 21:16 (verbal): Continues the Kings account emphasizing Manasseh’s shedding of innocent blood and linking his actions to the impending punishment—same historical-theological point as Chronicles 33:9.
- Deuteronomy 7:1 (thematic): Phrase in Chronicles 33:9 (‘the nations which the LORD destroyed before the children of Israel’) alludes to the earlier theme of God dispossessing Canaanite nations during the conquest, providing the background standard of comparison for Manasseh’s idolatry.
- 1 Kings 16:30-33 (thematic): Ahab’s example of a king who led Israel into Baal worship functions as a thematic parallel—demonstrating the biblical motif of a ruler causing the people to ‘do evil’ and provoking divine wrath, similar to Manasseh’s effect on Judah.
Alternative generated candidates
- So Manasseh led Judah and the inhabitants of Jerusalem astray, to do more evil than the nations whom the LORD had destroyed before the people of Israel.
- Manasseh led Judah and the inhabitants of Jerusalem astray, so that they did more evil than the nations whom the LORD had destroyed before the sons of Israel.
2 C.33.10 - Details
Original Text
Morphology
- וידבר: VERB,qal,impf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אל: NEG
- מנשה: NOUN,m,sg,abs
- ואל: CONJ+PREP
- עמו: PREP+PRON,3,m,sg
- ולא: CONJ
- הקשיבו: VERB,hiphil,imp,2,m,pl
Parallels
- 2 Kings 21:10 (verbal): Near-identical wording: the LORD spoke to Manasseh and to his people, but they did not heed/hearken — a direct verbal parallel.
- Jeremiah 25:4 (thematic): God repeatedly sent his messengers (prophets) to warn the people, but they did not listen — parallels the motif of divine speaking and human refusal.
- 2 Chronicles 36:14 (thematic): Describes prophets being sent and the people mocking/ despising God's words and not listening — echoes the chronicler's theme of ignored prophetic warnings.
- Isaiah 30:9 (thematic): God characterizes the people as rebellious who will not hear the law of the LORD — a similar depiction of refusal to heed God's word.
Alternative generated candidates
- And the LORD spoke to Manasseh and to his people, but they paid no heed.
- And the LORD spoke to Manasseh and to his people, but they paid no heed.
2 C.33.11 - Details
Original Text
Morphology
- ויבא: VERB,qal,wayyiqtol,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- עליהם: PREP,3,m,pl
- את: PRT,acc
- שרי: NOUN,m,pl,cs
- הצבא: NOUN,m,sg,abs
- אשר: PRON,rel
- למלך: PREP+NOUN,m,sg,abs
- אשור: NOUN,prop,m,sg
- וילכדו: VERB,qal,wayyiqtol,3,m,pl
- את: PRT,acc
- מנשה: NOUN,m,sg,abs
- בחחים: PREP+NOUN,m,pl,abs
- ויאסרהו: VERB,qal,wayyiqtol,3,m,pl
- בנחשתים: PREP+NOUN,f,pl,abs
- ויוליכהו: VERB,qal,wayyiqtol,3,m,pl
- בבלה: PREP+NOUN,prop,m,sg,abs
Parallels
- 2 Kings 21:14-15 (verbal): Direct parallel account of Manasseh being seized by the captains of the king of Assyria, bound in fetters and carried off; language and event closely mirror Chronicles' report.
- 2 Chronicles 33:12-13 (structural): Immediate narrative continuation in Chronicles: describes Manasseh's prayer and repentance while in affliction after his capture, linking the captivity in v.11 to his restoration.
- Isaiah 39:6-7 (thematic): Hezekiah's prophecy that some of his descendants will be carried to Babylon as eunuchs—themes of foreign powers carrying off Judean elites and divine judgment resonate with Manasseh's deportation to Babylon.
- 2 Kings 24:1-2 (thematic): Later historical fulfillment of foreign punitive deportations (Babylonian/Assyrian influence) on Judah; thematically parallels the motif of kings and peoples being carried off by imperial forces.
Alternative generated candidates
- Therefore the LORD brought upon them the commanders of the army of the king of Assyria. They took Manasseh with hooks, bound him with fetters of bronze, and carried him off to Babylon.
- So the LORD brought upon them the captains of the army of the king of Assyria; they took Manasseh with hooks, bound him with chains, and carried him off to Babylon.
2 C.33.12 - Details
Original Text
Morphology
- וכהצר: VERB,qal,perf,3,m,sg
- לו: PRON,3,m,sg
- חלה: VERB,qal,perf,3,m,sg
- את: PRT,acc
- פני: NOUN,m,sg,cons
- יהוה: NOUN,prop,m,sg,abs
- אלהיו: NOUN,m,sg,abs+PRON,3,m,sg
- ויכנע: VERB,qal,perf,3,m,sg
- מאד: ADV
- מלפני: PREP
- אלהי: NOUN,m,sg,cons
- אבתיו: NOUN,m,pl,abs,3s
Parallels
- Jonah 2:2 (verbal): Both speak of calling/crying to the LORD in distress—'In my distress I called to the LORD' parallels 'when he was in distress he besought the LORD his God.'
- Psalm 51:17 (thematic): Theme of penitence and humility before God—'a broken and contrite heart' echoes 'he humbled himself greatly before the God of his fathers.'
- Daniel 4:37 (thematic): A royal figure humbled by affliction who thereafter honors and acknowledges God's sovereignty, similar to Manasseh's humbling in captivity and turning to God.
- Isaiah 38:2–3 (verbal): Hezekiah's prayer in a time of illness—he turns to the LORD in distress and petitions him, comparable language and situation of beseeching God when afflicted.
- 2 Chronicles 32:26 (structural): Within Chronicles' royal theology: another Judahite king (Hezekiah) experiences pride and is then humbled before the LORD, paralleling the book's pattern of royal affliction, repentance, and divine response.
Alternative generated candidates
- In his distress he entreated the LORD his God and humbled himself greatly before the God of his fathers.
- When he was in distress he entreated the LORD his God, and humbled himself greatly before the God of his fathers.
2 C.33.13 - Details
Original Text
Morphology
- ויתפלל: VERB,hitpael,imperfect,3,m,sg
- אליו: PREP+PRON,3,m,sg
- ויעתר: VERB,qal,impf,3,m,sg
- לו: PRON,3,m,sg
- וישמע: VERB,qal,imperfect,3,m,sg
- תחנתו: NOUN,f,sg,abs+3ms
- וישיבהו: VERB,hif,impf,3,m,sg
- ירושלם: NOUN,f,sg,abs
- למלכותו: PREP+NOUN,f,sg,abs,3s
- וידע: VERB,qal,perf,3,m,sg
- מנשה: NOUN,m,sg,abs
- כי: CONJ
- יהוה: NOUN,prop,m,sg,abs
- הוא: PRON,3,m,sg
- האלהים: NOUN,m,sg,def
Parallels
- Daniel 4:34-37 (thematic): Nebuchadnezzar is humbled, acknowledges the Most High, praises God and is restored to his kingdom—parallel motif of humiliation, recognition of God, and restoration to rule.
- Jonah 2:1-9 (thematic): Jonah’s prayer from distress and confession that salvation/belonging is to the LORD echoes Manasseh’s penitential prayer and his ensuing recognition that Yahweh is God.
- Psalm 51:10-12 (thematic): A repentant plea for cleansing and restoration—Psalmist asks God to restore joy and deliverance, paralleling Manasseh’s prayer, pardon, and return to his place.
- Luke 15:20-24 (thematic): The prodigal son’s return and restoration by the father mirrors the theme of repentance followed by reinstatement to one’s former status.
- 2 Kings 21:1-18 (structural): The parallel royal account of Manasseh in Kings provides a contrasting/complimentary tradition: Kings records his long reign and fate but omits the explicit repentance and divine restoration found in Chronicles.
Alternative generated candidates
- When he prayed to him, God was moved by his entreaty and heard his plea; he brought him back to Jerusalem to his kingdom. Then Manasseh knew that the LORD is God.
- He prayed to him, and God was moved by his entreaty and heard his supplication; God brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD is God.
2 C.33.14 - Details
Original Text
Morphology
- ואחרי: CONJ
- כן: ADV
- בנה: NOUN,m,sg,abs+SUFF,3,f,sg
- חומה: NOUN,f,sg,abs
- חיצונה: ADJ,f,sg,abs
- לעיר: PREP+NOUN,f,sg,abs
- דויד: NOUN,m,sg,abs
- מערבה: ADV
- לגיחון: PREP+NOUN,m,sg,abs
- בנחל: PREP+NOUN,m,sg,const
- ולבוא: CONJ+VERB,qal,inf
- בשער: PREP+NOUN,m,sg,abs
- הדגים: NOUN,m,pl,def
- וסבב: VERB,qal,perf,3,m,sg
- לעפל: PREP+NOUN,m,sg,abs
- ויגביהה: CONJ+VERB,qal,perf,3,m,sg
- מאד: ADV
- וישם: VERB,qal,perf,3,m,sg
- שרי: NOUN,m,pl,cs
- חיל: NOUN,m,sg,abs
- בכל: PREP+NOUN,m,sg,abs
- הערים: NOUN,f,pl,def
- הבצרות: NOUN,f,pl,def
- ביהודה: PREP+NOUN,m,sg,abs
Parallels
- 2 Samuel 5:9 (structural): David 'built round about' the City of David and made it a fortress (Millo), paralleling the fortifying and enclosing of Ophel and raising the walls in 2 Chr 33:14.
- 1 Chronicles 11:8–9 (structural): Chronicles' parallel to 2 Samuel 5:9 describing David's building and fortifying of the city (building round about, Millo), echoing the same imagery of enclosing and strengthening the city.
- Nehemiah 3:3 (verbal): Explicit mention of the Fish Gate being repaired; 2 Chr 33:14 likewise names the Fish Gate as part of the fortifications, a direct lexical/structural overlap.
- Nehemiah 2:13–15 (thematic): Nehemiah inspects and undertakes rebuilding of Jerusalem’s walls (by valleys and gates), thematically parallel to the inspection and construction of outer walls and works by Gihon/valley in 2 Chr 33:14.
- 2 Chronicles 32:5 (verbal): Hezekiah 'set captains of the host in all the fenced cities of Judah' and strengthened the walls—a close verbal and thematic parallel to 2 Chr 33:14's appointment of captains and fortification of Judah's fenced towns.
Alternative generated candidates
- Afterward he rebuilt the outer wall of the city of David westward to the spring of the waters and to the entrance of the Fish Gate, and encompassed the hill of Ophel; he raised it up very much and placed commanders of the army in all the fortified cities of Judah.
- Afterward he built the outer wall of the City of David, westward to the Gihon spring, to the entrance of the Fish Gate, and round to the hill of Ophel; he raised it very high and appointed commanders of war in all the fortified cities of Judah.
2 C.33.15 - Details
Original Text
Morphology
- ויסר: VERB,qal,impf,3,m,sg
- את: PRT,acc
- אלהי: NOUN,m,sg,cons
- הנכר: ADJ,m,sg,abs
- ואת: CONJ
- הסמל: NOUN,m,sg,def
- מבית: PREP+NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- וכל: CONJ+PRON,indef
- המזבחות: NOUN,m,pl,def
- אשר: PRON,rel
- בנה: NOUN,m,sg,abs+SUFF,3,f,sg
- בהר: PREP+NOUN,m,sg,def
- בית: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- ובירושלם: CONJ+PREP+NOUN,m,sg,abs
- וישלך: VERB,qal,impf,3,m,sg
- חוצה: ADV
- לעיר: PREP+NOUN,f,sg,abs
Parallels
- 2 Chronicles 34:3-7 (verbal): Josiah's reforms: like Manasseh (here) Josiah removes idolatrous images, Asherahs and high places from Judah and Jerusalem; Chronicles uses similar language and a closely parallel reform motif.
- 2 Kings 23:4-5, 24-25 (structural): Account of Josiah in Kings paralleling Chronicles: the king commands the removal and destruction of objects and altars associated with foreign worship in the house of the LORD and throughout Jerusalem.
- 2 Kings 18:4 (thematic): Hezekiah's reform: he broke the bronze serpent because Israelites were burning incense to it—another royal act of removing an object of improper worship from cultic use, paralleling the removal of foreign gods and altars.
- 1 Kings 15:12 (verbal): Asa's reform: 'he took away the altars of the strange gods and the high places,' closely matching the vocabulary and action (removal of foreign gods/altars) found in 2 Chronicles 33:15.
- Acts 19:19 (thematic): New Testament parallel: converts in Ephesus burn their books of magic and renounce pagan practices—a later, thematic instance of removing objects associated with former religious practices.
Alternative generated candidates
- He removed the foreign gods and the carved image from the house of the LORD, and all the altars that he had built on the mountain of the house of the LORD and in Jerusalem he threw out of the city.
- He removed the foreign gods and the idol from the house of the LORD, and all the altars that he had built on the hill of the house of the LORD and in Jerusalem; and he cast them out of the city.
2 C.33.16 - Details
Original Text
Morphology
- ויבן: VERB,qal,perf,3,m,sg
- את: PRT,acc
- מזבח: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- ויזבח: VERB,qal,imperfect,3,m,sg
- עליו: PREP,3,m,sg
- זבחי: NOUN,m,pl,construct
- שלמים: ADJ,m,pl,abs
- ותודה: CONJ+NOUN,f,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- ליהודה: PREP+PN,masc,sg
- לעבוד: PART+VERB,qal,inf
- את: PRT,acc
- יהוה: NOUN,prop,m,sg,abs
- אלהי: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
Parallels
- Ezra 3:2-6 (structural): The exiles rebuild the altar of the LORD and resume burnt and peace offerings — closely parallels Manasseh’s rebuilding of the altar and resumption of sacrificial worship.
- Leviticus 7:11-15 (verbal): Law’s description of the shelamim (peace) and todah (thanksgiving) offerings provides the cultic categories echoed by the Chronicler’s language about peace and thank offerings.
- 2 Chronicles 33:13 (structural): Immediate narrative context: Manasseh’s humbling and prayer precede v.16’s restoration of the altar and liturgical reforms — the two verses form a unit of repentance and restoration.
- 2 Kings 23:3 (thematic): King Josiah stands, makes a covenant, and commands the people to serve the LORD — thematically parallel to Manasseh’s action of commanding Judah to serve Yahweh after reform.
Alternative generated candidates
- He rebuilt the altar of the LORD, and sacrificed on it peace offerings and thank‑offerings; and he commanded Judah to serve the LORD, the God of Israel.
- He restored the altar of the LORD and sacrificed on it peace offerings and thank offerings, and commanded Judah to serve the LORD, the God of Israel.
2 C.33.17 - Details
Original Text
Morphology
- אבל: CONJ
- עוד: ADV
- העם: NOUN,m,sg,def
- זבחים: NOUN,m,pl,abs
- בבמות: PREP+NOUN,f,pl,abs
- רק: PRT
- ליהוה: PREP+NOUN,m,sg,def
- אלהיהם: NOUN,m,pl,abs+3mp
Parallels
- 2 Kings 21:3-4 (verbal): Parallel account of Manasseh’s establishment of high places and altars in Judah and in the house of the LORD—same historical setting and similar language about high‑place worship.
- 1 Kings 12:31-33 (thematic): Jeroboam’s establishment of high places as alternative sites of sacrifice illustrates the recurring problem of worshiping YHWH outside the centralized sanctuary.
- Deuteronomy 12:5-14 (structural): Law commanding centralization of sacrificial worship at the place the LORD chooses; provides the legal/theological contrast to people continuing to sacrifice at high places.
- 2 Kings 23:8 (thematic): Josiah’s reform removes the high places in Judah—contrasts with 2 Chron 33:17’s note that the people continued sacrificing on high places despite earlier or later reforms.
Alternative generated candidates
- Yet the people still sacrificed at the high places, but to the LORD their God only.
- Nevertheless the people still sacrificed at the high places; yet they sacrificed to the LORD their God.
2 C.33.18 - Details
Original Text
Morphology
- ויתר: CONJ+ADJ,m,sg,abs
- דברי: NOUN,m,pl,abs+PRON,1,c,sg
- מנשה: NOUN,m,sg,abs
- ותפלתו: NOUN,f,sg,abs
- אל: NEG
- אלהיו: NOUN,m,sg,abs+PRON,3,m,sg
- ודברי: CONJ+NOUN,m,pl,abs,1cs
- החזים: NOUN,m,pl,def
- המדברים: ADJ,m,pl,def
- אליו: PREP+PRON,3,m,sg
- בשם: PREP+NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- אלהי: NOUN,m,sg,cons
- ישראל: NOUN,m,sg,abs
- הנם: NOUN,m,sg,def
- על: PREP
- דברי: NOUN,m,pl,abs+PRON,1,c,sg
- מלכי: NOUN,pl,m,cons
- ישראל: NOUN,m,sg,abs
Parallels
- 2 Kings 21:17-18 (verbal): Direct parallel account in Kings: echoes the same closing formula about Manasseh’s acts, his prayer, and prophetic words being recorded elsewhere.
- Prayer of Manasseh (Deuterocanonical) (allusion): An extrabiblical penitential text traditionally linked to Manasseh’s prayer mentioned here; Chronicles’ reference likely presupposes such penitential traditions.
- 2 Chronicles 32:32 (structural): Chronicles uses the same closing formula for Hezekiah—‘the rest of the acts… are written’—pointing to other records (books/visions) as sources.
- 2 Chronicles 26:22 (structural): Another royal summary formula (Uzziah’s acts) that names prophetic or archival sources (e.g., Isaiah), paralleling the Chronicler’s citation of seers and written records.
Alternative generated candidates
- The rest of the acts of Manasseh, and his prayer to his God, and the words of the seers who spoke to him in the name of the LORD God of Israel—are these not written in the records of the kings of Israel?
- Now the rest of the acts of Manasseh, and his prayer to his God, and the words of the seers who spoke to him in the name of the LORD God of Israel—are they not written in the chronicles of the kings of Israel?
2 C.33.19 - Details
Original Text
Morphology
- ותפלתו: NOUN,f,sg,cstr+3ms
- והעתר: VERB,qal,perf,3,ms
- לו: PRON,3,m,sg
- וכל: CONJ+PRON,indef
- חטאתו: NOUN,f,sg,abs+PRSFX,3,m,sg
- ומעלו: CONJ+PREP+NOUN,m,sg+3ms
- והמקמות: NOUN,m,pl,def
- אשר: PRON,rel
- בנה: NOUN,m,sg,abs+SUFF,3,f,sg
- בהם: PREP+PRON,3,m,pl
- במות: PREP+NOUN,m,sg,abs
- והעמיד: VERB,hiph,impf,3,m,sg
- האשרים: NOUN,f,pl,def
- והפסלים: NOUN,m,pl,def
- לפני: PREP
- הכנעו: VERB,qal,perf,3,pl
- הנם: NOUN,m,sg,def
- כתובים: VERB,pual,ptcp,m,pl
- על: PREP
- דברי: NOUN,m,pl,abs+PRON,1,c,sg
- חוזי: PROPN,m,sg,abs
Parallels
- 2 Chronicles 33:12-13 (verbal): Same episode of Manasseh’s humiliation, prayer and deliverance — this passage immediately recounts his supplication and God’s response, paralleling the reference here to his prayer and repentance.
- 2 Kings 21:11-16 (thematic): Parallel regnal account of Manasseh’s sins, idolatry and bloodguilt and God’s judgment — the Kings narrative provides another, earlier summary of the sins and their consequences that Chronicles here references.
- 2 Chronicles 32:32 (structural): Uses the same literary device of referring readers to prophetical or annalistic sources (‘written in the vision of Isaiah the prophet’) — parallels Chronicles’ formula of ‘written in the sayings/visions of the seers.’
- 2 Chronicles 26:22 (structural): Another concluding formula for a king’s record (‘the rest of the acts of Uzziah... are they not written in the book of the kings’) — shows the chronicler’s standard practice of citing external records for fuller details, as in 33:19.
Alternative generated candidates
- His prayer and how he was entreated, and all his sins and transgressions, and the high places he built, and the Asherahs and the carved images he set up—all these are written in the sayings of the seers.
- His prayer and how God was entreated for him, and all his sin and his trespass, and the places where he built high places and set up Asherahs and idols before he humbled himself—are they not written in the records of the seers?
2 C.33.20 - Details
Original Text
Morphology
- וישכב: VERB,qal,impf,3,m,sg
- מנשה: NOUN,m,sg,abs
- עם: PREP
- אבתיו: NOUN,m,pl,abs,3s
- ויקברהו: VERB,qal,wayyiqtol,3,m,pl,obj=3m
- ביתו: NOUN,m,sg,abs
- וימלך: VERB,qal,perf,3,m,sg
- אמון: NOUN,prop,m,sg,abs
- בנו: NOUN,m,sg,abs+3ms
- תחתיו: PREP+PRON,3,m,sg
Parallels
- 2 Kings 21:18-19 (verbal): Almost identical report: 'Manasseh slept with his fathers and was buried… and Amon his son reigned in his stead.' Chronicles here repeats the Kings notice verbatim/near-verbatim.
- 2 Chronicles 32:33 (verbal): Same royal formula—'slept with his fathers' followed by the statement that Manasseh (here as Hezekiah's son) succeeded—showing a recurring Chronicle wording for royal death/succession.
- 2 Chronicles 33:21-23 (structural): Immediate continuation in Chronicles: verses that follow 33:20 give Amon’s age, his evil deeds, his assassination and the succession of Josiah—parallel narrative block expanding the succession statement.
- 2 Kings 21:23-26 (structural): Parallel account in Kings that continues the report of Amon’s reign and assassination and the rise of Josiah; Chronicles and Kings present the same succession-history sequence.
Alternative generated candidates
- Manasseh slept with his fathers; they buried him in his house, and Amon his son reigned in his place.
- Manasseh slept with his fathers; they buried him in his house, and Amon his son reigned in his stead.
Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem.
He did evil in the sight of the LORD, according to the abominations of the nations whom the LORD had cast out before the people of Israel.
He rebuilt the high places that Hezekiah his father had destroyed; he raised up altars for the Baals, made Asherah poles, worshiped all the host of heaven and served them.
He also built altars in the house of the LORD, of which the LORD had said, “In Jerusalem shall my name be forever.”
He built altars for all the host of heaven in the two courts of the house of the LORD.
He made his sons pass through the fire in the Valley of Ben‑Hinnom; he practised soothsaying, divination, witchcraft, and consulted mediums and spiritists. He did much evil in the sight of the LORD, to provoke him.
He set the carved image that he had made in the house of God, of which God had said to David and to Solomon his son, “In this house and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever.”
I will not again remove the foot of Israel from off the land which I gave to your fathers—only if they will keep to do all that I commanded them according to all the law, the statutes, and the ordinances given by the hand of Moses.
Manasseh led Judah and the inhabitants of Jerusalem astray, so that they did more evil than the nations whom the LORD had destroyed before the people of Israel. And the LORD spoke to Manasseh and to his people, but they would not listen.
Therefore the LORD brought upon them the commanders of the army of the king of Assyria; they captured Manasseh with hooks, bound him with bronze fetters, and carried him off to Babylon.
In his distress he entreated the LORD his God; he humbled himself greatly before the God of his fathers.
He prayed to him, and God was moved by his entreaty; he heard his supplication and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD is God.
Afterward he built the outer wall to the City of David—on the west side of Gihon, in the valley, to the entrance of the Fish Gate—and circled Ophel and raised it very high; he set captains of the army in all the fortified cities of Judah.
He took away the foreign gods and the image from the house of the LORD, and all the altars that he had built on the hill of the house of the LORD and in Jerusalem; he cast them out of the city.
He rebuilt the altar of the LORD, and offered on it peace offerings and thank offerings; he commanded Judah to serve the LORD, the God of Israel.
Nevertheless the people still sacrificed in the high places, but only to the LORD their God.
The rest of the acts of Manasseh, and his prayer to his God, and the words of the seers who spoke to him in the name of the LORD God of Israel—are they not written in the annals of the kings of Israel?
His prayer also, and how God was entreated of him, and all his sin and his trespass, and the places where he built high places and set up Asherim and carved images before he humbled himself—these are written among the words of the seers.
Manasseh slept with his fathers; they buried him in his house, and Amon his son reigned in his place.