TRV
Translation
King James Version
And prayed unto him: and he was intreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD he was God.
Complete Jewish Bible
He prayed to him; and God was moved by his plea, paid attention to his entreaty and brought him back to Yerushalayim, to his kingly office. Then M'nasheh understood that ADONAI really is God.
Berean Standard Bible
And when he prayed to Him, the LORD received his plea and heard his petition; so He brought him back to Jerusalem and to his kingdom. Then Manasseh knew that the LORD is God.
American Standard Version
And he prayed unto him; and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that Jehovah he was God.
World English Bible Messianic
He prayed to him; and he was entreated by him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD was God.
Geneva Bible (1599)
And prayed vnto him: and God was entreated of him, and heard his prayer, and brought him againe to Ierusalem into his kingdome: then Manasseh knewe that the Lord was God.
Young's Literal Translation
and prayeth unto Him, and He is entreated of him, and heareth his supplication, and bringeth him back to Jerusalem, to his kingdom, and Manasseh knoweth that Jehovah--He is God.
In the KJVVerse 11,922 of 31,102
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Commentary on 2 Chronicles 33 verses 11–20
11 ¶ Wherefore the LORD brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon.
12 And when he was in affliction, he besought the LORD his God, and humbled himself greatly before the God of his fathers,
13 And prayed unto him: and he was intreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD he was God.
14 Now after this he built a wall without the city of David, on the west side of Gihon, in the valley, even to the entering in at the fish gate, and compassed about Ophel, and raised it up a very great height, and put captains of war in all the fenced cities of Judah.
15 And he took away the strange gods, and the idol out of the house of the LORD, and all the altars that he had built in the mount of the house of the LORD, and in Jerusalem, and cast them out of the city.
16 And he repaired the altar of the LORD, and sacrificed thereon peace offerings and thank offerings, and commanded Judah to serve the LORD God of Israel.
17 Nevertheless the people did sacrifice still in the high places, yet unto the LORD their God only.
18 Now the rest of the acts of Manasseh, and his prayer unto his God, and the words of the seers that spake to him in the name of the LORD God of Israel, behold, they are written in the book of the kings of Israel.
19 His prayer also, and how God was intreated of him, and all his sin, and his trespass, and the places wherein he built high places, and set up groves and graven images, before he was humbled: behold, they are written among the sayings of the seers.
20 So Manasseh slept with his fathers, and they buried him in his own house: and Amon his son reigned in his stead.
We have seen Manasseh by his wickedness undoing the good that his father had done; here we have him by repentance undoing the evil that he himself had done. It is strange that this was not so much as mentioned in the book of Kings, nor does any thing appear there to the contrary but that he persisted and perished in his son. But perhaps the reason was because the design of that history was to show the wickedness of the nation which brought destruction upon them; and this repentance of Manasseh and the benefit of it, being personal only and not national, is overlooked there; yet here it is fully related, and a memorable instance it is of the riches of God's pardoning mercy and the power of his renewing grace. Here is,
I. The occasion of Manasseh's repentance, and that was his affliction. In his distress he did not (like king Ahaz) trespass yet more against God, but humbled himself and returned to God. Sanctified afflictions often prove happy means of conversion. What his distress was we are told, Ch2 33:11. God brought a foreign enemy upon him; the king of Babylon, that courted his father who faithfully served God, invaded him now that he had treacherously departed from God. He is here called king of Assyria, because he had made himself master of Assyria, which he would the more easily do for the defeat of Sennacherib's army, and its destruction before Jerusalem. He aimed at the treasures which the ambassadors had seen, and all those precious things; but God sent him to chastise a sinful people, and subdue a straying prince. The captain took Manasseh among the thorns, in some bush or other, perhaps in his garden, where he had hid himself. Or it is spoken figuratively: he was perplexed in his counsels and embarrassed in his affairs. He was, as we say, in the briers, and knew not which way to extricate himself, and so became an easy prey to the Assyrian captains, who no doubt plundered his house and took away what they pleased, as Isaiah had foretold, Kg2 20:17, Kg2 20:18. What was Hezekiah's pride was their prey. They bound Manasseh, who had been held before with the cords of his own iniquity, and carried him prisoner to Babylon. About what time of his reign this was we are not told; the Jews say it was in his twenty-second year.
II. The expressions of his repentance (Ch2 33:12, Ch2 33:13): When he was in affliction he had time to bethink himself and reason enough too. He saw what he had brought himself to by his sin. He found the gods he had served unable to help him. He knew that repentance was the only way of restoring his affairs; and therefore to him he returned from whom he had revolted. 1. He was convinced the Jehovah is the only living and true God: Then he knew (that is, he believed and considered) that the Lord he was God. He might have known it at a less expense if he would have given due attention and credit to the word written and preached: but it was better to pay thus dearly for the knowledge of God than to perish in ignorance and unbelief. Had he been a prince in the palace of Babylon, it is probable he would have been confirmed in his idolatry; but, being a captive in the prisons of Babylon, he was convinced of it and reclaimed from it. 2. He applied to him as his God now, renouncing all others, and resolving to cleave to him only, the God of his fathers, and a God on covenant with him. 3. He humbled himself greatly before him, was truly sorry for his sins, ashamed of them, and afraid of the wrath of God. It becomes sinners to humble themselves before the face of that God whom they have offended. It becomes sufferers to humble themselves under the hand of that God who corrects them, and to accept the punishment of their iniquity. Our hearts should be humbled under humbling providences; then we accommodate ourselves to them, and answer God's end in them. 4. He prayed to him for the pardon of sin and the return of his favour. Prayer is the relief of penitents, the relief of the afflicted. That is a good prayer, and very pertinent in this case, which we find among the apocryphal books, entitled, The prayer of Manasses, king of Judah, when he was holden captive in Babylon. Whether it was his or no is uncertain; if it was, in it he gives glory to God as the God of their fathers and their righteous seed, as the Creator of the world, a God whose anger is insupportable, and yet his merciful promise unmeasurable. He pleads that God has promised repentance and forgiveness to those that have sinned, and has appointed repentance unto sinners, that they may be saved, not unto the just, as to Abraham, Isaac, and Jacob, but to me (says he) that am a sinner; for I have sinned above the number of the sands of the sea: so he confesses his sin largely, and aggravates it. He prays, Forgive me, O Lord! forgive me, and destroy me not; he pleads, Thou art the God of those that repent, etc., and concludes, Therefore I will praise thee for ever, etc.
III. God's gracious acceptance of his repentance: God was entreated of him, and heard his supplication. Though affliction drive us to God, he will not therefore reject us if in sincerity we seek him, for afflictions are sent on purpose to bring us to him. As a token of God's favour to him, he made a way for his escape. Afflictions are continued no longer than till they have done their work. When Manasseh is brought back to his God and to his duty he shall soon be brought back to his kingdom. See how ready God is to accept and welcome returning sinners, and how swift to show mercy. Let not great sinners despair, when Manasseh himself, upon his repentance, found favour with God; in him God showed forth a pattern of long-suffering, as Ti1 1:16; Isa 1:18.
IV. The fruits meet for repentance which he brought forth after his return to his own land, Ch2 33:15, Ch2 33:16. 1. He turned from his sins. He took away the strange gods, the images of them, and that idol (whatever it was) which he had set up with so much solemnity in the house of the Lord, as if it had been master of that house. He cast out all the idolatrous altars that were in the mount of the house and in Jerusalem, as detestable things. Now (we hope) he loathed them as much as ever he had loved them, and said to them, Get you hence, Isa 30:22. "What have I to do any more with idols? I have had enough of them." 2. He returned to his duty; for he repaired the altar of the Lord, which had either been abused and broken down by some of the idolatrous priests, or, at least, neglected and gone out of repair. He sacrificed thereon peace-offerings to implore God's favour, and thank-offerings to praise him for his deliverance. Nay, he now used his power to reform his people, as before he had abused it to corrupt them: He commanded Judah to serve the Lord God of Israel. Note, Those that truly repent of their sins will not only return to God themselves, but will do all they can to recover those that have by their example been seduced and drawn away from God; else they do not thoroughly (as they ought) undo what they have done amiss, nor make the plaster as wide as the wound. We find that he prevailed to bring them off from their false gods, but not from their high places, Ch2 33:17. They still sacrificed in them, yet to the Lord their God only; Manasseh could not carry the reformation so far as he had carried the corruption. It is an easy thing to debauch men's manners, but not so easy to reform them again.
V. His prosperity, in some measure, after his repentance. He might plainly see it was sin that ruined him; for, when he returned to God in a way of duty, God returned to him in a way of mercy: and then he built a wall about the city of David (Ch2 33:14), for by sin he had unwalled it and exposed it to the enemy. He also put captains of war in the fenced cities for the security of his country. Josephus says that all the rest of his time he was so changed for the better that he was looked upon as a very happy man.
Lastly, Here is the conclusion of his history. The heads of those things for a full narrative of which we are referred to the other writings that were then extant are more than of any of the kings, Ch2 33:18, Ch2 33:19. A particular account, it seems, was kept, 1. Of all his sin, and his trespass, the high places he built, the groves and images he set up, before he was humbled. Probably this was taken from his own confession which he made of his sin when God gave him repentance, and which he left upon record, in a book entitled, The words of the seers. To those seers that spoke to him (Ch2 33:18) to reprove him for his sin he sent his confession when he repented, to be inserted in their memoirs, as a token of his gratitude to them for their kindness in reproving him. Thus it becomes penitents to take shame to themselves, to give thanks to their reprovers, and warning to others. 2. Of the words of the seers that spoke to him in the name of the Lord (Ch2 33:10, Ch2 33:18), the reproofs they gave him for his sin and their exhortations to repentance. Note, Sinners ought to consider, that, how little notice soever they take of them, an account is kept of the words of the seers that speak to them from God to admonish them of their sins, warn them of their danger, and call them to their duty, which will be produced against them in the great day. 3. Of his prayer to God (this is twice mentioned as a remarkable thing) and how God was entreated of him. This was written for the generations to come, that the people that should be created might praise the Lord for his readiness to receive returning prodigals. Notice is taken of the place of his burial, not in the sepulchres of the kings, but in his own house; he was buried privately, and nothing of that honour was done him at his death that was done to his father. Penitents may recover their comfort sooner than their credit.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–20. Public domain.
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John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF MATTHEW 22.6
What sort of comfort, to be every day looking for punishment and vengeance? No, if you would have some comfort from this delay, take it by gathering for yourself the fruit of amendment after repentance. Since if the mere delay of vengeance seems to you a sort of refreshment, far more is it gain not to fall into the vengeance. Let us then make full use of this delay, in order to have a full deliverance from the dangers that press on us. For none of the things enjoined is either burdensome or grievous, but all are so light and easy that if we only bring a genuine purpose of heart, we may accomplish all, though we be chargeable with countless offenses. For so Manasseh had perpetrated innumerable pollutions, having both stretched out his hands against the saints, and brought abominations into the temple, and filled the city with murders and wrought many other things beyond excuse; yet nevertheless after so long and so great wickedness, he washed away from himself all these things. How and in what manner? By repentance and consideration.
John ChrysostomAD 407
LETTER TO THE FALLEN THEODORE 1.6
Manasseh, having exceeded all in fury and tyranny, and having subverted the legal form of worship, and shut up the temple and caused the deceit of idolatry to flourish and having become more ungodly than all who were before him, when he afterwards repented was ranked among the friends of God. Now if, looking to the magnitude of his own iniquities, he had despaired of restoration and repentance, he would have missed all that he afterwards obtained; but as it was, looking to the boundlessness of God’s tender mercy instead of the enormity of his transgressions, and having broken in two the bonds of the devil, he rose up and contended with him and finished the good course.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Chronicles 33:13 chronicles the profound turning point in the life of King Manasseh, Judah's most notoriously wicked monarch. Following his capture and humiliating imprisonment by the Assyrians, Manasseh humbled himself and earnestly cried out to the Lord. This pivotal verse records God's compassionate and immediate response: He was moved by Manasseh's earnest plea, heard his supplication, and miraculously restored him to his rightful place in Jerusalem and his kingdom. The transformative outcome of this divine intervention was Manasseh's experiential and undeniable recognition that Yahweh, the God of Israel, was indeed the one true God.
CONTEXT
Literary Context: This verse serves as the climactic resolution to the narrative of King Manasseh's reign, which dominates the preceding verses of 2 Chronicles 33. The chapter opens by detailing Manasseh's unprecedented wickedness, surpassing even the abominations of the nations dispossessed by Israel, as highlighted in 2 Chronicles 33:2. His reign was characterized by the rebuilding of idolatrous high places, the erection of altars to Baal, the worship of celestial bodies, and the abhorrent practices of child sacrifice, divination, and sorcery. Most shockingly, he placed a carved image in the very Temple of the Lord in Jerusalem, defiling the sacred space (2 Chronicles 33:3-7). God's repeated warnings were ignored (2 Chronicles 33:10), leading to divine judgment: the Assyrians captured Manasseh and took him to Babylon in chains (2 Chronicles 33:11). It was in this state of extreme distress and humiliation that Manasseh "humbled himself greatly before the God of his fathers and prayed to him" (2 Chronicles 33:12). Verse 13 then describes God's compassionate and restorative response, setting the stage for Manasseh's subsequent reforms and efforts to reverse his earlier idolatry (2 Chronicles 33:15-16).
Historical & Cultural Context: Manasseh's reign, spanning 55 years (c. 697-642 BC), was the longest of any king in Judah's history. This era was largely defined by the dominance of the Neo-Assyrian Empire, which exerted immense political, economic, and cultural influence over vassal states like Judah. Powerful Assyrian monarchs such as Esarhaddon and Ashurbanipal routinely demanded tribute and unwavering loyalty. Manasseh's captivity in Babylon, while not explicitly detailed in extant Assyrian annals, aligns perfectly with Assyrian imperial policy, which often involved deporting rebellious or disloyal vassal kings to the imperial capital as a display of power and to secure submission. The pervasive religious syncretism during Manasseh's rule was a common feature of the ancient Near East, where the incorporation of foreign deities into national worship and the widespread practice of astral cults were prevalent. Manasseh's actions represented a direct and egregious violation of the Mosaic Law and the covenant with Yahweh, which unequivocally demanded exclusive worship of the one true God. His subsequent restoration to Jerusalem and his kingdom by the Assyrians would have been an extraordinary and highly unusual event, strongly suggesting a miraculous divine intervention, as captured kings were rarely reinstated to their former positions.
Key Themes: The narrative of Manasseh, culminating in 2 Chronicles 33:13, powerfully illustrates several core theological and narrative themes. Foremost among these is the transformative power of genuine repentance and the boundless mercy and forgiveness of God. Despite Manasseh's unparalleled wickedness, God's unchanging character as "gracious and compassionate, slow to anger and abounding in love" (Psalm 103:8) is vividly demonstrated. The theme of divine restoration is also profoundly evident; God not only forgives but also actively reinstates, showcasing His sovereign ability to heal, rebuild, and redeem even after profound spiritual devastation. Finally, the verse highlights the theme of true knowledge of God. Manasseh's initial reign was marked by profound ignorance or outright rejection of Yahweh, but his crucible experience led him to a deep, experiential recognition of God's singular sovereignty and power, which in turn prompted significant religious reforms in Judah upon his return (2 Chronicles 33:15-16).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Manasseh's repentance and restoration in 2 Chronicles 33:13 is rich with impactful literary devices. Contrast is paramount, powerfully juxtaposing Manasseh's unparalleled wickedness and spiritual rebellion, meticulously detailed in the preceding verses, with God's boundless mercy, readiness to forgive, and sovereign power to restore. This stark contrast vividly highlights the magnitude of God's grace. The verse functions as a dramatic Climax in Manasseh's personal story, marking the pivotal turning point from a trajectory of rebellion and divine judgment to one of profound repentance and miraculous restoration. The entire sequence demonstrates clear Divine Intervention, as God actively and directly responds to Manasseh's prayer, orchestrating his improbable return to Jerusalem and his kingdom against all human odds. This intervention leads to a profound Transformation (or metanoia), where Manasseh moves from deep-seated idolatry and spiritual blindness to an experiential, saving knowledge of the one true God. The narrative also employs Irony, as the king who most flagrantly defiled God's temple and rejected His commands is the very one who experiences God's most dramatic act of forgiveness and restoration within the Chronicler's historical account.
THEOLOGICAL AND THEMATIC CONNECTIONS
The story of Manasseh's repentance and restoration in 2 Chronicles 33:13 stands as an enduring and powerful testament to the unchanging character of God and the profound efficacy of genuine repentance. It unequivocally underscores that no sin is too great for God's forgiveness, and no individual is beyond the reach of His redemptive grace. God's willingness to be "intreated" by such a profoundly wicked king reveals His inherent mercy, His deep compassion, and His earnest desire for all to turn from their wicked ways and live. This narrative provides immense hope, demonstrating that God's justice is always tempered by His readiness to offer pardon and complete restoration to those who humble themselves and seek Him with a sincere heart. It powerfully affirms the biblical truth that God delights not in the death of the wicked but in their turning to Him in repentance.
REFLECTION AND APPLICATION
Manasseh's remarkable story offers enduring hope and profound lessons for believers across all generations. It assures us that no matter how far we may have strayed, how grievous our past sins, or how deep our spiritual rebellion, God's grace is always sufficient for repentance and complete restoration. His capacity for forgiveness far exceeds our capacity for sin. This narrative calls us to a posture of radical humility, recognizing that true brokenness and a contrite spirit are the essential catalysts for God's intervention and healing in our lives. It powerfully reminds us of the incredible efficacy of prayer—even a desperate cry from a place of deep affliction can reach the very heart of God and bring about miraculous change and restoration. Ultimately, Manasseh's transformation from a polytheistic idolater to one who "knew that the LORD he [was] God" challenges each of us to examine the depth of our own knowledge of God, moving beyond mere intellectual assent to a profound, experiential, and life-transforming relationship with Him, evidenced by a changed life and an unwavering commitment to His righteous ways.
Questions for Reflection
FAQ
Was Manasseh's repentance truly genuine, given his past wickedness and the circumstances of his prayer?
Answer: Yes, the biblical text strongly indicates Manasseh's repentance was indeed genuine. While his prayer was undoubtedly prompted by extreme duress and suffering, God's response of not only forgiving him but also miraculously restoring him to his kingdom suggests a divine affirmation of the sincerity of his heart. Furthermore, the subsequent verses in 2 Chronicles 33:15-16 describe Manasseh's actions upon his return to Jerusalem: he diligently removed the foreign gods and the idol from the temple, tore down all the altars he had built throughout Jerusalem, and restored the altar of the Lord, commanding Judah to serve the Lord God of Israel. These concrete actions provide compelling evidence of a changed heart and a genuine turning from his previous idolatrous ways, demonstrating that true repentance inevitably leads to a transformed life and outward obedience.
How could God forgive such extreme wickedness, including child sacrifice and temple defilement, which are repeatedly condemned in Scripture?
Answer: Manasseh's story powerfully highlights the boundless mercy and grace of God, which transcends human comprehension. While God's absolute holiness demands justice for sin, His character is equally defined by profound compassion and an unwavering readiness to forgive those who genuinely repent. This is entirely consistent with other foundational biblical declarations of God's nature, such as Exodus 34:6-7, which proclaims the Lord as "compassionate and gracious, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin." Manasseh's narrative serves as a dramatic and compelling example that no sin, no matter how heinous or widespread, is beyond the scope of God's forgiveness when met with a truly humble and repentant heart. It underscores that God's grace is a sovereign gift, not earned by the degree of one's sin or righteousness, but freely offered to those who turn to Him.
What does the archaic phrase "he was intreated of him" mean in modern English?
Answer: The archaic phrase "he was intreated of him" means that God allowed Himself to be prevailed upon, moved to compassion, or favorably disposed toward Manasseh's earnest plea. In essence, God was receptive to Manasseh's sincere prayer and graciously granted his request. It signifies God's willingness to respond mercifully to a humble and sincere supplication, demonstrating His profound accessibility and responsiveness to those who turn to Him in genuine repentance. It highlights that God is not a distant, unfeeling deity but one who actively listens and acts in response to the cries of His children, especially those who come to Him in brokenness.
CHRIST-CENTERED FULFILLMENT
The dramatic narrative of Manasseh's profound repentance and miraculous restoration in 2 Chronicles 33:13 serves as a powerful Old Testament shadow, pointing with remarkable clarity to the ultimate and complete redemption found exclusively in Jesus Christ. Manasseh's experience of being forgiven and restored to his earthly kingdom, despite his profound and unparalleled wickedness, vividly foreshadows the spiritual restoration offered to all humanity through the atoning work of Christ. Just as Manasseh was brought back from the physical bondage of Assyria, Christ delivers us from the spiritual bondage of sin and death, bringing us into His eternal kingdom of light (Colossians 1:13-14). Manasseh's experiential "knowing that the LORD he [was] God" finds its fullest and most perfect realization in the New Covenant, where believers are given the Holy Spirit to truly know God intimately through His Son, Jesus Christ (John 17:3). The boundless mercy and radical forgiveness extended to Manasseh are perfectly embodied and definitively revealed in the cross of Christ, where God, "being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ" (Ephesians 2:4-5). Manasseh's story is an enduring testament to God's readiness to forgive any sin, a truth fully unveiled and eternally secured in the sacrifice of the Lamb of God who takes away the sin of the world, offering not just restoration to an earthly kingdom, but eternal life, spiritual adoption, and a new creation in Him (2 Corinthians 5:17).