2 Chronicles 33:20

Translation
King James Version
So Manasseh slept with his fathers, and they buried him in his own house: and Amon his son reigned in his stead.
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KJV (with Strong's)
So Manasseh H4519 slept H7901 with his fathers H1, and they buried H6912 him in his own house H1004: and Amon H526 his son H1121 reigned H4427 in his stead.
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Complete Jewish Bible
Then M'nasheh slept with his ancestors and was buried at his own house, and Amon his son took his place as king.
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Berean Standard Bible
And Manasseh rested with his fathers and was buried at his palace. And his son Amon reigned in his place.
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American Standard Version
So Manasseh slept with his fathers, and they buried him in his own house: and Amon his son reigned in his stead.
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World English Bible Messianic
So Manasseh slept with his fathers, and they buried him in his own house: and Amon his son reigned in his place.
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Geneva Bible (1599)
So Manasseh slept with his fathers, and they buried him in his owne house: and Amon his sonne reigned in his stead.
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Young's Literal Translation
And Manasseh lieth with his fathers, and they bury him in his own house, and reign doth Amon his son in his stead.
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See also
Matthew 1:101 Chronicles 3:142 Chronicles 32:332 Kings 21:182 Kings 21:25
In the KJVVerse 11,929 of 31,102

Study This Verse

SUMMARY

Second Chronicles 33:20 succinctly concludes the extraordinarily long and complex reign of King Manasseh over Judah, marking his death and unusual burial, and the immediate, peaceful succession of his son, Amon, to the throne. This verse serves as a crucial transitional point, bringing closure to the narrative of a king whose life journey encompassed profound wickedness, a unique and dramatic repentance, and subsequent efforts at reform, before ushering in the brief, unrighteous rule of his successor.

CONTEXT

  • Literary Context: This verse provides the concluding summary for the Chronicler's extensive account of King Manasseh, which spans 2 Chronicles 33:1-20. The preceding narrative meticulously details Manasseh's initial and prolonged period of egregious wickedness, including the reintroduction of idolatry, child sacrifice, and divination, which far surpassed the abominations of the nations God had dispossessed (2 Chronicles 33:2-9). Uniquely, the Chronicler then presents a dramatic narrative of Manasseh's capture by the Assyrians, his humbling in Babylon, and his subsequent fervent repentance and prayer to God (2 Chronicles 33:10-13). Upon his return to Jerusalem, Manasseh actively sought to reverse his earlier sins, removing foreign gods and altars, and restoring the altar of the Lord (2 Chronicles 33:15-16). Verse 20, therefore, acts as the final summary statement for a reign marked by both profound apostasy and remarkable divine mercy, setting the stage for the brief, wicked reign of Amon (2 Chronicles 33:21-23).

  • Historical & Cultural Context: Manasseh's reign (c. 697/696–642/641 BC) was the longest of any king in Judah or Israel, spanning 55 years. Historically, this period was dominated by the immense power of the Neo-Assyrian Empire, to which Judah was a vassal state. Assyrian influence extended deeply into Judahite culture, including religious practices, as evidenced by Manasseh's adoption of pagan cults and astral worship, often encouraged or enforced by the Assyrian overlords. Royal burials were highly significant in the ancient Near East, typically occurring in designated royal necropolises (like the City of David for Judahite kings) to signify legitimacy, continuity, and honor. The mention of Manasseh's burial "in his own house" or "in the garden of his own house" (as per 2 Kings 21:18) is therefore a notable deviation, suggesting a nuance in how his legacy was perceived, even after his repentance.

  • Key Themes: This verse contributes to several overarching themes within 2 Chronicles. Firstly, it underscores the Chronicler's profound emphasis on repentance and divine mercy. Unlike the book of Kings, which largely condemns Manasseh, Chronicles highlights God's willingness to forgive even the most grievous sins when true humility and turning occur, demonstrating that no one is beyond the reach of God's grace. Secondly, it speaks to the consequences of sin and the possibility of restoration, showing that while Manasseh's initial actions brought great harm to Judah, his later reforms attempted to mitigate that damage. Thirdly, the peaceful succession of Amon reinforces the theme of God's faithfulness to the Davidic covenant, ensuring the continuity of the royal line despite the moral failings of individual kings. Finally, the transition of power highlights the impact of leadership on a nation's spiritual trajectory, implicitly contrasting Manasseh's eventual repentance with Amon's immediate return to wickedness, foreshadowing the need for the righteous reign of Josiah (2 Chronicles 34).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • slept (Hebrew, shâkab', H7901): A primitive root meaning "to lie down" for various purposes, including rest, sexual connection, or decease. In this context, it is a common biblical euphemism for death, particularly for kings and patriarchs. It signifies a peaceful, natural end to life and implies being gathered to one's ancestors in the realm of the dead, emphasizing the cessation of earthly life and the joining of one's lineage in the grave.
  • buried (Hebrew, qâbar', H6912): A primitive root meaning "to inter." This word denotes the act of placing a body in the ground. Its usage here highlights the physical act of interment, drawing attention to the specific and unusual location of Manasseh's grave.
  • house (Hebrew, bayith', H1004): Probably from a root meaning "to build," this word refers to a house in its greatest variation of applications, including a dwelling, family, or palace. In this verse, it specifically refers to Manasseh's private residence or its grounds, distinguishing his burial site from the traditional royal tombs.

Verse Breakdown

  • "So Manasseh slept with his fathers": This clause definitively marks the end of King Manasseh's 55-year reign. The use of the euphemism "slept with his fathers" indicates a natural death, rather than a violent overthrow or assassination. It connects Manasseh to the long line of kings and patriarchs who had preceded him, emphasizing the finality of his earthly journey and his transition into the ancestral realm.
  • "and they buried him in his own house": This part specifies Manasseh's unusual burial location. Unlike most kings of Judah who were interred in the royal tombs within the City of David, Manasseh was buried in his personal dwelling or its grounds. This detail, consistent with 2 Kings 21:18, suggests a departure from standard royal protocol, possibly indicating a nuanced view of his legacy, or perhaps simply a personal preference, even after his repentance and reforms. It distinguishes his burial from those of kings like David, Solomon, and Hezekiah.
  • "and Amon his son reigned in his stead.": This final clause announces the immediate and legitimate succession of Manasseh's son, Amon. The phrase "reigned in his stead" confirms the peaceful transfer of power within the Davidic dynasty, ensuring the continuity of the royal line in Judah. This transition, however, immediately sets the stage for a period of spiritual regression under Amon, highlighting the ongoing challenge of righteous leadership.

Literary Devices

The verse employs several significant literary devices that enrich its meaning. The most prominent is Euphemism, evident in the phrase "slept with his fathers," which is a gentle, indirect way of referring to death. This idiom is prevalent throughout the historical books of the Old Testament, providing a respectful and consistent way to mark the end of a monarch's life without explicitly stating "he died." There is also an element of Contrast implicit in the burial detail; by noting Manasseh's burial "in his own house," the Chronicler subtly contrasts his resting place with the traditional royal sepulchers in the City of David, a distinction that might reflect the complexities of his reign—a king who committed great evil but also experienced profound repentance. Furthermore, the simple statement of Amon's succession serves as Foreshadowing, subtly hinting at the events to come in the next verses, where Amon's reign is quickly characterized by a return to the very wickedness his father had repented of. The entire verse functions as a Summary Statement, bringing closure to Manasseh's extensive narrative and preparing the reader for the subsequent developments in the Davidic line.

THEOLOGICAL AND THEMATIC CONNECTIONS

The death and succession of Manasseh, as recorded in 2 Chronicles 33:20, powerfully underscore the Chronicler's theological agenda: God's unwavering faithfulness to His covenant with David, even in the face of profound human sin, and His boundless capacity for mercy and forgiveness when genuine repentance occurs. Manasseh's life is a testament to the truth that no sin is too great for God's grace, and no life is beyond the possibility of spiritual transformation. His burial, though unusual, does not negate the Chronicler's emphasis on his repentance, but rather highlights the nuanced complexities of a life lived in both extreme rebellion and profound reconciliation. The peaceful transfer of power to Amon, despite Manasseh's checkered past, reinforces the divine promise that a descendant of David would always sit on the throne, pointing forward to the ultimate, eternal reign of the Messiah.

REFLECTION AND APPLICATION

The account of Manasseh's death and succession in 2 Chronicles 33:20 offers profound lessons for believers today. It reminds us of the universal reality of death, a common end for all humanity, regardless of power, position, or past actions. Yet, Manasseh's story, culminating in this verse, is not merely about mortality but about legacy and transformation. His life, marked by both deep depravity and radical repentance, challenges us to consider the enduring impact of our choices and the redemptive power of turning to God, even late in life. It underscores that God's grace is always available to those who genuinely humble themselves and seek Him. Furthermore, the transition of leadership from Manasseh to Amon highlights the critical importance of spiritual succession and the profound influence of leaders, whether in families, communities, or nations, on the spiritual well-being of those they govern. We are called to pray for and support righteous leadership, and to be mindful of the spiritual inheritance we pass on to the next generation.

Questions for Reflection

  • How does Manasseh's journey, from profound wickedness to deep repentance, challenge or affirm your understanding of God's grace and forgiveness?
  • What does Manasseh's unusual burial signify about the complexities of a person's legacy, even after repentance?
  • In what ways does the peaceful succession of Amon, despite his father's past, highlight God's faithfulness to His covenant promises?
  • What kind of spiritual legacy are you building, and how might your life choices impact future generations, whether in your family or community?

FAQ

Why was Manasseh buried "in his own house" instead of in the royal tombs in the City of David?

Answer: The biblical accounts of Manasseh's burial in both 2 Kings 21:18 and 2 Chronicles 33:20 specify that he was buried "in the garden of his own house" or "in his own house," rather than in the traditional royal sepulchers in the City of David where most kings of Judah were interred (e.g., 1 Kings 2:10). This deviation is significant. While the Chronicler emphasizes Manasseh's repentance and subsequent reforms, his burial outside the main royal necropolis may still reflect a lingering ambivalence or a less honorable status compared to the most righteous kings of Judah. It could symbolize that despite his repentance, his earlier, prolonged period of extreme wickedness had permanently marred his standing in the royal lineage, preventing him from being laid to rest with the more devout kings like David, Solomon, and Hezekiah. Alternatively, it might simply indicate a personal preference for a private burial place, or a practical consideration given his long reign and the potential for a new burial site. The Chronicler's primary focus remains on the theological message of repentance and God's mercy, rather than a detailed explanation of burial customs.

CHRIST-CENTERED FULFILLMENT

The story of Manasseh, culminating in his death and the succession of Amon, finds its ultimate and perfect fulfillment in Jesus Christ. Manasseh's reign, though marked by a unique repentance, was still part of a flawed human lineage, a Davidic line frequently stained by sin and apostasy. The peaceful, yet ultimately unrighteous, succession of Amon underscored the ongoing need for a King who would not fail. Jesus, the true Son of David, is the King whose reign is eternal and perfectly righteous, fulfilling the covenant promise given to David in 2 Samuel 7:12-16. Unlike Manasseh, whose repentance was a personal act that could not fully undo the national damage of his sins, Christ's death on the cross serves as the ultimate atonement for all sin, offering complete and lasting forgiveness to all who believe (Colossians 2:13-14). His "sleep" in death was not a final end but a temporary state, gloriously overcome by His resurrection, which conquered death itself and guarantees eternal life for His followers (1 Corinthians 15:20-22). Manasseh's story showcases God's mercy to a repentant sinner, but Christ embodies that mercy perfectly, being both the perfectly righteous King and the Lamb of God who takes away the sin of the world (John 1:29). His succession is not merely to a temporal throne, but to an eternal kingdom where sin and death have no dominion (Revelation 11:15).

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Commentary on 2 Chronicles 33 verses 11–20

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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