TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
Other activities of M'nasheh, his prayer to his God and the words of the seers who spoke to him in the name of ADONAI the God of Isra'el are recorded in the Annals of the Kings of Isra'el.
Berean Standard Bible
As for the rest of the acts of Manasseh, along with his prayer to his God and the words of the seers who spoke to him in the name of the LORD, the God of Israel, they are indeed written in the Chronicles of the Kings of Israel.
American Standard Version
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 Jehovah, the God of Israel, behold, they are written among the acts of the kings of Israel.
World English Bible Messianic
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, the God of Israel, behold, they are written among the acts of the kings of Israel.
Geneva Bible (1599)
Concerning the rest of the actes of Manasseh, and his prayer vnto his God, and the words of the Seers, that spake to him in ye Name of the Lord God of Israel, beholde, they are written in the booke of the Kings of Israel.
Young's Literal Translation
And the rest of the matters of Manasseh, and his prayer unto his God, and the matters of the seers, those speaking unto him in the name of Jehovah, God of Israel, lo, they are on the book of the matters of the kings of Israel;
See also
In the KJVVerse 11,927 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
This verse functions as a concise yet profound summary statement regarding the extensive reign of King Manasseh of Judah, directing the reader to supplementary historical records. It highlights three pivotal aspects of his life that held significant theological and historical weight for the Chronicler: his comprehensive actions, his deeply personal and transformative prayer of repentance to God, and the consistent divine communication he received through God's chosen seers. Far from a mere archival reference, the verse implicitly underscores the Chronicler's central message of God's boundless mercy and the transformative power of genuine repentance, even for the most wicked of kings.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
2 Chronicles 33:18 primarily functions as a Summary Statement and a Bibliographical Reference. As a summary statement, it concisely encapsulates the key aspects of Manasseh's reign that the Chronicler deems most important for his audience, particularly his repentance and the divine interaction he experienced. This verse also employs Referentiality, explicitly pointing to an external historical source ("the book of the kings of Israel") to corroborate and expand upon the narrative presented. This device lends Credibility and Authority to the Chronicler's account, demonstrating his reliance on established historical records. Furthermore, within the broader narrative of Manasseh, there is a profound sense of Irony in his name, "causing to forget," given his initial actions that led Judah to forget God, and his later repentance that led God to "forget" his sins. The verse, by highlighting his prayer and the seers' words, underscores the Theological Emphasis on repentance and divine communication as central to God's dealings with humanity.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological weight of 2 Chronicles 33:18 lies in its powerful affirmation of God's sovereign mercy and His unwavering commitment to covenant faithfulness, even in the face of profound human rebellion. Manasseh's story, summarized by this verse, serves as a profound testament to the truth that no sin is too great for God's forgiveness, and no heart is too hardened for His transformative grace. It underscores the Chronicler's post-exilic message of hope: if even Manasseh, the epitome of Judah's wickedness, could find forgiveness and restoration through genuine repentance, then there is always a path back to God for the exiled and disheartened community. The persistent "words of the seers" also highlight God's relentless pursuit of His people, continually calling them to repentance and offering guidance, demonstrating His active involvement in history and His desire for reconciliation.
REFLECTION AND APPLICATION
Manasseh's story, encapsulated in this summary verse, offers an incredibly potent message of hope and challenge for every believer. It shatters any illusion that certain sins are unforgivable or that some individuals are beyond the reach of God's grace. If a king who led his nation into the depths of idolatry, child sacrifice, and witchcraft could find mercy and restoration through humble prayer, then there is profound hope for anyone who genuinely turns to God, regardless of their past. This narrative calls us to a radical re-evaluation of our own hearts, prompting us to consider whether we, too, have resisted God's persistent warnings or ignored the "words of the seers" spoken through Scripture, godly counsel, or the conviction of the Holy Spirit. It encourages us to embrace the transformative power of repentance, recognizing that true humility before God opens the door to His boundless compassion and the possibility of radical change, not just for individuals but for communities and nations.
Questions for Reflection
FAQ
Was Manasseh truly forgiven, given the depth of his wickedness?
Answer: Yes, the Chronicler's account strongly emphasizes Manasseh's genuine repentance and God's subsequent restoration of him to his kingdom, which is a clear sign of divine forgiveness. The narrative highlights his humbling himself greatly and praying to the LORD, who "was entreated of him, and heard his supplication," as detailed in 2 Chronicles 33:12-13. This demonstrates God's boundless mercy and willingness to pardon even the most egregious sins when met with sincere contrition, providing a powerful message of hope for all who repent.
What is "the book of the kings of Israel" mentioned here? Is it our canonical Book of Kings?
Answer: No, "the book of the kings of Israel" mentioned in 2 Chronicles 33:18 refers to an extra-biblical, official court chronicle or historical record, not the canonical Books of Kings found in our Bible. Ancient Near Eastern kingdoms, including Israel and Judah, maintained such detailed state annals. The Chronicler frequently refers to these official sources (sometimes called "the book of the kings of Judah and Israel" or similar variations) to validate his narrative and indicate where more extensive historical details could be found, demonstrating his reliance on existing historical documentation. For example, 1 Kings 11:41 also refers to such a source.
Why does the Chronicler focus so much on Manasseh's repentance, especially when the Book of Kings gives it less emphasis?
Answer: The Chronicler's primary purpose was theological and pastoral, aimed at encouraging the post-exilic community in Judah. Unlike the Book of Kings, which focuses more on the Davidic covenant and the reasons for the exile, the Chronicler emphasizes God's consistent faithfulness to His covenant and His readiness to forgive and restore those who repent. Manasseh's story, with its dramatic arc from extreme wickedness to profound repentance and restoration, served as a powerful example that even the most egregious sins could be forgiven through genuine humility and turning back to God. This message offered immense hope and a model for a community seeking spiritual and national restoration after the trauma of exile, reinforcing the Chronicler's central theme that God always responds to repentance.
CHRIST-CENTERED FULFILLMENT
Manasseh's radical transformation, summarized in this verse, profoundly foreshadows the ultimate and complete forgiveness available through Jesus Christ. Manasseh's "prayer unto his God" and the subsequent divine mercy he received point to the greater reality of God's grace, fully revealed in the person and work of Jesus. While Manasseh's repentance offered a temporary cleansing and restoration to an earthly kingdom, Christ's sacrifice on the cross provides eternal redemption and reconciliation, making us new creations in Him, as declared in 2 Corinthians 5:17. The "words of the seers" who spoke to Manasseh in God's name find their ultimate fulfillment in Jesus, who is the Living Word of God incarnate, as revealed in John 1:1, the supreme Prophet who perfectly reveals the Father. Manasseh's story, therefore, is a powerful Old Testament testimony to the truth that God desires not the death of the wicked but that they turn and live, a truth perfectly embodied in the mission of the Lamb of God, who takes away the sin of the world!. His story, like all of Scripture, ultimately points to the One through whom all forgiveness, reconciliation, and true restoration are found, as affirmed in Colossians 1:19-20.