2 Chronicles 33:7

Translation
King James Version
And he set a carved image, the idol which 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 before all the tribes of Israel, will I put my name for ever:
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KJV (with Strong's)
And he set H7760 a carved image H6459, the idol H5566 which he had made H6213, in the house H1004 of God H430, of which God H430 had said H559 to David H1732 and to Solomon H8010 his son H1121, In this house H1004, and in Jerusalem H3389, which I have chosen H977 before all the tribes H7626 of Israel H3478, will I put H7760 my name H8034 for ever H5865:
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Complete Jewish Bible
He set the carved image of the idol he had made in the house of God, concerning which God had told David and Shlomo his son, "In this house and in Yerushalayim, which I have chosen out of all the tribes of Isra'el, I will put my name forever.
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Berean Standard Bible
Manasseh even took the carved image he had made and set it up in the house of God, of which God had said to David and his son Solomon, “In this temple and in Jerusalem, which I have chosen out of all the tribes of Israel, I will establish My Name forever.
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American Standard Version
And he set the graven image of the idol, which he had made, in the house of God, of which God 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, will I put my name for ever:
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World English Bible Messianic
He set the engraved image of the idol, which he had made, in God’s house, of which God 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, will I put my name forever:
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Geneva Bible (1599)
He put also the carued image, which he had made, in the house of God: whereof God had said to Dauid and to Salomon his sonne, In this house and in Ierusalem, which I haue chosen before all the tribes of Israel, will I put my Name for euer,
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Young's Literal Translation
And he placeth the graven image of the idol that he made in the house of God, of which God said unto David, and unto Solomon his son, `In this house, and in Jerusalem that I have chosen out of all the tribes of Israel, I put My name to the age,
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See also
2 Chronicles 33:42 Chronicles 7:161 Kings 8:44Psalms 132:13Psalms 132:14Psalms 78:681 Kings 11:13
In the KJVVerse 11,916 of 31,102

Study This Verse

SUMMARY

Second Chronicles 33:7 encapsulates the profound spiritual rebellion of King Manasseh, son of the righteous Hezekiah. This verse details Manasseh's audacious act of installing a carved image, a pagan idol he personally crafted, within the sacred precincts of the Temple in Jerusalem. This was not merely an act of idolatry but a deliberate and egregious desecration of the very "house of God," a sanctuary explicitly chosen by God for His eternal name to dwell—a divine promise reiterated to both King David and King Solomon. It starkly illustrates the depth of Judah's apostasy and Manasseh's blatant defiance of Yahweh's explicit command and covenant.

CONTEXT

  • Literary Context: This verse is strategically placed within the chronicler's narrative of King Manasseh's lengthy and largely lamentable reign (2 Chronicles 33:1-20). It immediately follows the detailed account of his father Hezekiah's righteous reforms and devotion (2 Chronicles 29-32). The chronicler meticulously portrays Manasseh as the antithesis of Hezekiah, systematically dismantling his father's godly initiatives and plunging Judah into unprecedented depths of idolatry and wickedness. The act of placing an idol directly within the Temple, as described in this verse, is presented as the zenith of his sacrilege, a direct violation of the sanctity of the most holy site in Israel. This profound desecration serves as a pivotal point, setting the stage for the severe divine judgment that would eventually befall Judah, even despite Manasseh's later, remarkable repentance, which is notably highlighted in 2 Chronicles 33:10-13.
  • 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 characterized by a significant resurgence of Assyrian political and cultural influence, which brought with it the widespread adoption of pagan religious practices that King Hezekiah had diligently suppressed. These abominable practices, detailed in 2 Chronicles 33:3-6, included the worship of Baal and Asherah, the veneration of astral deities (the "host of heaven"), the horrific practice of child sacrifice in the Valley of Hinnom (specifically to Molech), and various forms of divination and sorcery. The Temple in Jerusalem was far more than a mere edifice; it was the sacred, central locus of Yahweh worship, meticulously designed according to divine instruction and consecrated by God's manifest presence. Placing a "carved image" (פסל, pesel), likely an Asherah pole or an image representing a foreign deity, directly within this holy space was an act of profound theological, covenantal, and political defiance. It mirrored the syncretistic tendencies prevalent throughout the ancient Near East but was an absolute abomination and strictly forbidden within Israel's covenant with Yahweh.
  • Key Themes: This verse powerfully highlights several critical themes. Foremost is the theme of blatant apostasy and defiance against God's covenant, reaching its most egregious expression in the desecration of the Temple. Manasseh's actions embody the ultimate desecration of the sacred, transforming the consecrated dwelling place of Yahweh into a shrine for false gods. This act directly affronts the second commandment, which prohibits the making and worship of idols, as found in Exodus 20:4-5. Despite this profound unfaithfulness, the verse subtly underscores God's enduring faithfulness to His promise. The parenthetical phrase, "of which God had said... will I put my name for ever," serves as a potent reminder of God's unchanging covenant with David and Solomon regarding the Temple. This highlights the inherent tension between human rebellion and divine steadfastness, a recurring and foundational motif woven throughout the books of Chronicles.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Carved image (Hebrew, peçel', H6459): The Hebrew word פֶּסֶל (peçel) refers to a graven or sculpted image, typically fashioned from wood or stone, which has been carved or hewn. This term specifically denotes an idol, a physical representation of a false deity, often associated with the worship of Asherah or other Canaanite gods. The act of creating and setting up such an image was a direct violation of the second commandment, which explicitly prohibits the making of "any graven image" (Exodus 20:4). Its placement in the Temple signified a deliberate and public rejection of Yahweh's exclusive sovereignty and a profound act of spiritual adultery.
  • House (Hebrew, bayith', H1004): In the context of "the house of God," this word (H1004, bayith) refers to the Temple in Jerusalem, built by Solomon. This structure was understood to be the unique and consecrated dwelling place of God's presence on earth, the central hub of Israelite worship, sacrifice, and covenant renewal. To place an idol within this sacred space was the ultimate act of sacrilege, polluting the sanctuary and directly challenging the very nature of God's holiness and His exclusive covenant relationship with Israel.
  • Name (Hebrew, shêm', H8034): The phrase "will I put my name for ever" signifies God's personal presence, His authority, His character, and His enduring covenant relationship. When God puts His "name" in a place, it means He establishes His reputation, His identity, and His sovereign claim there permanently. This promise was made to David concerning his dynasty and to Solomon concerning the Temple (2 Samuel 7:13 and 1 Kings 9:3). Manasseh's act directly defied this eternal divine intention, yet the verse subtly reminds the reader of God's unwavering commitment to His chosen place, regardless of human unfaithfulness.

Verse Breakdown

  • "And he set a carved image, the idol which he had made, in the house of God": This initial clause vividly describes Manasseh's deliberate and audacious act of desecration. The "carved image" is explicitly identified as "the idol which he had made," powerfully emphasizing Manasseh's personal responsibility and active role in both the creation and installation of this abomination. The chosen location, "in the house of God" (the Temple), underscores the extreme nature of his offense—it was not merely worshipping idols in general, but bringing them into the very sanctuary consecrated exclusively to Yahweh, thereby polluting the sacred space and directly challenging God's unique and exclusive claim over Israel.
  • "of which God had said to David and to Solomon his son": This crucial parenthetical phrase functions as a profound theological commentary, starkly contrasting Manasseh's actions with God's explicit, well-known, and repeated declarations. It underscores the king's full awareness of divine will and his willful, inexcusable rebellion against it. God's word to David and Solomon established the Temple's sanctity and its purpose as the enduring dwelling place for His name, making Manasseh's act a direct and knowing defiance against a clearly revealed divine decree.
  • "In this house, and in Jerusalem, which I have chosen before all the tribes of Israel, will I put my name for ever": This final clause quotes God's original, foundational promise. It emphasizes His sovereign and exclusive choice of Jerusalem and the Temple as the unique place for His enduring presence. The phrase "chosen before all the tribes of Israel" highlights the divine prerogative and exclusivity in this selection, signifying that this was not a human decision but a divine decree. The declaration "will I put my name for ever" reaffirms God's eternal commitment to this specific place and His covenant, a commitment that stands firm despite the temporary desecration by human sin. It sets up a profound tension between human rebellion and divine faithfulness, hinting at God's ultimate vindication of His name and His chosen sanctuary, regardless of human actions.

Literary Devices

The verse employs several powerful literary devices to convey its profound theological message. Contrast is paramount, starkly juxtaposing Manasseh's profound wickedness and defiance with the righteous divine promises made to David and Solomon, and implicitly, with the godly reign of his father, Hezekiah. This contrast serves to highlight the extreme severity and audacity of Manasseh's apostasy. There is also a strong sense of Irony, as the very place God chose to put His name "for ever" is so brazenly defiled by an idol, demonstrating the depth of human rebellion against divine intention and the sacred. The Repetition of God's promise, "of which God had said... will I put my name for ever," serves to emphasize God's unwavering commitment to His covenant and the immense gravity of Manasseh's direct challenge to that eternal commitment. Finally, Symbolism is evident throughout: the "carved image" powerfully symbolizes the pervasive idolatry, spiritual compromise, and moral decay that had gripped Judah, while the "house of God" symbolizes God's holy presence, His covenant relationship with His people, and the very heart of true worship, all of which were now grievously violated.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse is a poignant illustration of the perennial struggle between true worship and idolatry, a central and recurring theme throughout the entire Old Testament. Manasseh's act of placing an idol in the Temple represents the ultimate form of spiritual adultery, a profound betrayal of the covenant relationship with Yahweh, who demands exclusive and undivided devotion. It underscores the destructive and corrupting nature of syncretism and the human propensity to replace the living God with created things, whether tangible idols or intangible desires. Yet, even in the midst of such profound rebellion and sacrilege, the verse subtly preserves the theological truth of God's enduring faithfulness to His promises. His declaration to put His name "for ever" in the Temple signifies His steadfast commitment to His chosen people and place, even when they are unfaithful. This tension between human sin and divine constancy is a foundational theological principle, demonstrating that God's character and covenant purposes are not ultimately thwarted or nullified by human failure.

REFLECTION AND APPLICATION

The account of Manasseh's desecration of the Temple serves as a timeless and sobering warning against spiritual compromise and the insidious nature of idolatry. While contemporary believers may not literally place carved images in a physical temple, the underlying principle remains profoundly relevant for our lives today. This verse challenges each of us to honestly examine what occupies the most sacred spaces of our lives—our hearts, minds, and priorities. Anything that subtly or overtly displaces God from His rightful, supreme position becomes an idol, whether it be wealth, power, ambition, relationships, comfort, self-image, or even self-worship. Manasseh's audacious act reminds us that true worship demands exclusive allegiance and that spiritual purity is paramount. As New Testament believers, our individual bodies are described as temples of the Holy Spirit (1 Corinthians 6:19), and the church, as a corporate body, is the dwelling place of God through the Spirit (Ephesians 2:21-22). Therefore, we are called to vigilantly guard the sanctity of our personal and corporate "temples," ensuring that God's name truly dwells there, honored and revered above all else, resisting any influence or desire that would defile our devotion or distract us from His glory and exclusive claim.

Questions for Reflection

  • What "carved images" or idols, perhaps subtle or disguised, might I be allowing to occupy the sacred spaces of my heart and life today, thereby displacing God from His rightful supremacy?
  • How does the concept of God's "name" dwelling in a chosen place relate to His personal presence in my own life and in the gathered church?
  • In what practical ways might I be tempted to compromise my spiritual purity or allow worldly influences to dilute my devotion and allegiance to Christ?
  • What active steps can I take to ensure that God's rightful place as supreme in my life is maintained, reflecting His holiness and exclusive claim over all things?

FAQ

Why was placing an idol in the Temple considered such an egregious act?

Answer: Placing an idol in the Temple was an act of profound sacrilege because the Temple was uniquely consecrated as the dwelling place of Yahweh's name and presence, distinct from all other places and deities. It represented a direct violation of God's explicit commands against idolatry, particularly the second commandment found in Exodus 20:4-5. This act was not merely a private sin but a public, institutionalized affront to God, polluting the very heart of Israelite worship and demonstrating a complete disregard for the covenant God had established with His people. It was an act of spiritual adultery, replacing the true God with a false one in His own consecrated house, a direct challenge to His exclusive sovereignty.

Did King Manasseh ever repent of his wickedness?

Answer: Yes, remarkably, the book of Chronicles records a profound and genuine repentance on Manasseh's part. After being captured by the Assyrians and taken to Babylon, he humbled himself greatly and earnestly prayed to the Lord. God, in His boundless mercy, heard his prayer and, astonishingly, restored him to his kingdom in Jerusalem (2 Chronicles 33:11-13). Upon his return, Manasseh demonstrated the sincerity of his repentance by removing the foreign gods and the idol from the Temple, tearing down the altars he had built, and restoring the altar of the Lord. He then commanded Judah to serve the Lord God of Israel (2 Chronicles 33:15-16). This later repentance, though it did not erase the long-term consequences of his earlier reign, powerfully highlights God's immense mercy and willingness to forgive even the most grievous sins when true and humble repentance occurs.

CHRIST-CENTERED FULFILLMENT

The desecration of the Temple by Manasseh, a physical structure where God promised to put His name forever, finds its ultimate resolution and perfect fulfillment in the person of Jesus Christ. While Manasseh defiled the earthly edifice, Christ himself is the true and perfect Temple, the ultimate dwelling place of God's name, presence, and glory. As John 2:19-21 profoundly reveals, Jesus spoke of destroying and raising the Temple in three days, explicitly referring to His own body. In Him, "all the fullness of the Deity lives in bodily form" (Colossians 2:9). He is the one in whom God's name truly dwells in its entirety, not in a building made with human hands, but in a living, perfect human being. Christ's dramatic cleansing of the Temple in Matthew 21:12-13 was a prophetic act, foreshadowing His work of purifying worship and establishing a new, spiritual temple. Through His sacrificial death and glorious resurrection, Jesus inaugurated a new covenant where God's presence is no longer confined to a physical structure but dwells by the Holy Spirit within every believer, making them living stones in a spiritual house (1 Peter 2:5). Thus, the ancient promise of God putting His name "for ever" is supremely and perfectly fulfilled in Christ and extended to His Church, the very body of Christ, which is now the temple of the Holy Spirit (1 Corinthians 3:16).

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Commentary on 2 Chronicles 33 verses 1–10

We have here an account of the great wickedness of Manasseh. It is the same almost word for word with that which we had Kg2 21:1-9, and took a melancholy view of. It is no such pleasing subject that we should delight to dwell upon it again. This foolish young prince, in contradiction to the good example and good education his father gave him, abandoned himself to all impiety, transcribed the abominations of the heathen (Ch2 33:2), ruined the established religion, unravelled his father's glorious reformation (Ch2 33:3), profaned the house of God with his idolatry (Ch2 33:4, Ch2 33:5), dedicated his children to Moloch, and made the devil's lying oracles his guides and his counsellors, Ch2 33:6. In contempt of the choice God had made of Sion to be his rest for ever and Israel to be his covenant-people (Ch2 33:8), and the fair terms he stood upon with God, he embraced other gods, profaned God's chosen temple, and debauched his chosen people. He made them to err, and do worse than the heathen (Ch2 33:9); for, if the unclean spirit returns, he brings with him seven other spirits more wicked than himself. That which aggravated the sin of Manasseh was that God spoke to him and his people by the prophets, but they would not hearken, Ch2 33:10. We may here admire the grace of God in speaking to them, and their obstinacy in turning a deaf ear to him, that either their badness did not quite turn away his goodness, but still he waited to be gracious, or that his goodness did not turn them from their badness, but still they hated to be reformed. Now from this let us learn, 1. That it is no new thing, but a very sad thing, for the children of godly parents to turn aside from that good way of God in which they have been trained. Parents may give many good things to their children, but they cannot give them grace. 2. Corruptions in worship are such diseases of the church as it is very apt to relapse into again even when they seem to be cured. 3. The god of this world has strangely blinded men's minds, and has a wonderful power over those that are led captive by him; else he could not draw them from God, their best friend, to depend upon their sworn enemy.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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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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