TRV
Translation
King James Version
Moreover Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another; beside his sin wherewith he made Judah to sin, in doing that which was evil in the sight of the LORD.
KJV (with Strong's)
Moreover Manasseh H4519 shed H8210 innocent H5355 blood H1818 very H3966 much H7235, till he had filled H4390 Jerusalem H3389 from one end H6310 to another H6310; beside his sin H2403 wherewith he made Judah H3063 to sin H2398, in doing H6213 that which was evil H7451 in the sight H5869 of the LORD H3068.
Complete Jewish Bible
Moreover, M'nasheh shed so much innocent blood that he flooded Yerushalayim from one end to the other - this in addition to his sin through which he caused Y'hudah to sin by doing what is evil from ADONAI's perspective.
Berean Standard Bible
Moreover, Manasseh shed so much innocent blood that he filled Jerusalem from end to end, in addition to the sin that he had caused Judah to commit, doing evil in the sight of the LORD.
American Standard Version
Moreover Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another; besides his sin wherewith he made Judah to sin, in doing that which was evil in the sight of Jehovah.
World English Bible Messianic
Moreover Manasseh shed innocent blood very much, until he had filled Jerusalem from one end to another; besides his sin with which he made Judah to sin, in doing that which was evil in the sight of the LORD.
Geneva Bible (1599)
Moreouer Manasseh shed innocent blood exceeding much, till hee replenished Ierusalem from corner to corner, beside his sinne wherwith he made Iudah to sinne, and to doe euill in the sight of the Lord.
Young's Literal Translation
And also, innocent blood hath Manasseh shed very much, till that he hath filled Jerusalem--mouth to mouth; apart from his sin that he hath caused Judah to sin, to do the evil thing in the eyes of Jehovah.
See also
In the KJVVerse 10,136 of 31,102
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Commentary on 2 Kings 21 verses 10–18
10 ¶ And the LORD spake by his servants the prophets, saying,
11 Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols:
12 Therefore thus saith the LORD God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle.
13 And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down.
14 And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies;
15 Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day.
16 Moreover Manasseh shed innocent blood very much, till he had filled Jerusalem from one end to another; beside his sin wherewith he made Judah to sin, in doing that which was evil in the sight of the LORD.
17 Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, are they not written in the book of the chronicles of the kings of Judah?
18 And Manasseh slept with his fathers, and was buried in the garden of his own house, in the garden of Uzza: and Amon his son reigned in his stead.
Here is the doom of Judah and Jerusalem read, and it is heavy doom. The prophets were sent, in the first place, to teach them the knowledge of God, to remind them of their duty and direct them in it. If they succeeded not in that, their next work was to reprove them for their sins, and to set them in view before them, that they might repent and reform, and return to their duty. If in this they prevailed not, but sinners went on frowardly, their next work was to foretel the judgments of God, that the terror of them might awaken those to repentance who would not be made sensible of the obligations of his love, or else that the execution of them, in their season, might be a demonstration of the divine mission of the prophets that foretold them. The prophets were deputed judges to those that would not hear and receive them as teachers. We have here,
I. A recital of the crime. The indictment is read upon which the judgment is grounded, Kg2 21:11. Manasseh had done wickedly himself, though he knew better things, had even justified the Amorites, whose copy he wrote after, by outdoing them in impieties, and debauched the people of God, whom he had taught to sin and forced to sin; and besides that (though that was bad enough) he had filled Jerusalem with innocent blood (Kg2 21:16), had multiplied his murders in every corner of the city, and filled the measure of Jerusalem's blood-guiltiness (Mat 23:32) up to the brim, and all this against the crown and dignity of the King of kings, the peace of his kingdom, and the statutes in these cases made and provided.
II. A prediction of the judgment God would bring upon them for this: They have done that which was evil, and therefore I am bringing evil upon them (Kg2 21:12); it will come and it is not far off. The judgment should be, 1. Very terrible and amazing; the very report of it should make men's ears to tingle (Kg2 21:12), that is, their hearts to tremble. It should make a great noise in the world and occasion many speculations. 2. It should be copied out (as the sins of Jerusalem had been) from Samaria and the house of Ahab, Kg2 21:13. When God lays righteousness to the line it shall be the line of Samaria, measuring out to Jerusalem that which had been the lot of Samaria; when he lays judgment to the plummet it shall be the plummet of the house of Ahab, marking out for the same ruin to which that wretched family was devoted. See Isa 28:17. Note, Those who resemble and imitate others in their sins must expect to fare as they fared. 3. That it should be an utter destruction: I will wipe it as a man wipes a dish. This intimates, (1.) That every thing should be put into disorder, and their state subverted; they should be turned upside down, and all their foundations put out of course. (2.) That the city should be emptied of its inhabitants, which had been the filth of it, as a dish is emptied when it is wiped: "They shall all be carried captive, the land shall enjoy her sabbaths, and be laid by as a dish when it is wiped." See the comparison of the boiled pot, not much unlike this, Eze 24:1-14. (3.) That yet this should be in order to the purifying, not the destroying, of Jerusalem. The dish shall not be dropped, not broken to pieces, or melted down, but only wiped. This shall be the fruit, the taking away of the sinners first, and then of the sin. 4. That therefore they should be destroyed, because they should be deserted (Kg2 21:14): I will forsake the remnant of my inheritance. Justly are those that forsake God forsaken of him; nor does he ever leave any till they have first left him: but, when God has forsaken a people, their defence has departed, and they become a prey, an easy prey, to all their enemies. Sin is spoken of here as the alpha and omega of their miseries. (1.) Old guilt came in remembrance, as that which began to fill the measure (Kg2 21:15): "They have provoked me to anger from their conception and birth as a people, since the day their fathers came out of Egypt." The men of this generation, treading in their fathers' steps, are justly reckoned with for their fathers' sins. (2.) The guilt of blood was that which filled the measure, Kg2 21:16. Nothing has a louder cry, nor brings a sorer vengeance, than that.
This is all we have here of Manasseh; he stands convicted and condemned; but we hope in the book of Chronicles to hear of his repentance, and acceptance with God. Meantime, we must be content, in this place, to have only one intimation of his repentance (for so we are willing to take it), that he was buried, it is likely by his own order, in the garden of his own house (Kg2 21:18); for, being truly humbled for his sins, he judged himself no more worthy to be called a son, a son of David, and therefore not worthy to have even his dead body buried in the sepulchres of his fathers. True penitents take shame to themselves, not honour; yet, having lost the credit of an innocent, the credit of a penitent was the next best he was capable of. And better it is, and more honourable, for a sinner to die repenting, and be buried in a garden, than to die impenitent, and be buried in the abbey.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–18. Public domain.
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Apostolic ConstitutionsAD 380
CONSTITUTIONS OF THE HOLY APOSTLES 2.22
For it is written thus in the fourth book of Kings and the second book of Chronicles, or of Days: “Manasseh was twelve years old when he began to reign; he reigned fifty-five years in Jerusalem. His mother’s name was Hephzibah. He did what was evil in the sight of the Lord, following the abominable practices of the nations that the Lord drove out before the people of Israel. For he rebuilt the high places that his father Hezekiah had destroyed; he erected altars for Baal, made a sacred pole, as King Ahab of Israel had done, worshiped all the host of heaven and served them. He built altars in the house of the Lord, of which the Lord had said, ‘In Jerusalem I will put my name.’ He built altars for all the host of heaven in the two courts of the house of the Lord.” And Manasseh raised altars and served Baal there and said, “My name will last forever.” “He built altars for all the host of heaven in the two courts of the house of the Lord. He made his son pass through fire; he practiced soothsaying and augury and dealt with mediums and with wizards. He did much evil in the sight of the Lord, provoking him to anger. The carved image of Asherah that he had made he set in the house of which the Lord said to David and to his son Solomon, ‘In this house and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever; I will not cause the feet of Israel to wander any more out of the land that I gave to their ancestors, if only they will be careful to do according to all that I have commanded them and according to all the law that my servant Moses commanded them.’ ” But they did not listen; Manasseh misled them to do more evil than the nations had done that the Lord destroyed before the people of Israel.The Lord said by his servants the prophets, “Because King Manasseh of Judah has committed these abominations, has done things more wicked than all that the Amorites did, who were before him, and has caused Judah also to sin with his idols; therefore thus says the Lord, the God of Israel, I am bringing on Jerusalem and Judah such evil that the ears of everyone who hears of it will tingle. I will stretch over Jerusalem the measuring line for Samaria and the plumb line for the house of Ahab; I will wipe Jerusalem as one wipes a dish, wiping it and turning it upside down. I will cast off the remnant of my heritage and give them into the hand of their enemies; they shall become a prey and a spoil to all their enemies, because they have done what is evil in my sight and have provoked me to anger, since the day their ancestors came out of Egypt, even to this day.” Moreover Manasseh shed very much innocent blood, until he had filled Jerusalem from one end to another, besides the sin that he caused Judah to sin so that they did what was evil in the sight of the Lord.” “Therefore the Lord brought against them the commanders of the army of the king of Assyria, who took Manasseh captive in manacles, bound him with fetters and brought him to Babylon.” And he was bound and shackled all over with iron in the house of the prison. And bread made of bran was given to him scantly and by weight, and water mixed with vinegar but a little and by measure, so much as would keep him alive; and he was in straits and sore afflictions. “While he was in distress he entreated the favor of the Lord his God and humbled himself greatly before the God of his ancestors. He prayed to him,” saying, “O Lord, almighty God of our fathers Abraham, Isaac and Jacob and of their righteous seed, who have made heaven and earth, with all the ornaments thereof, who have bound the sea by the word of your commandment, who have shut up the deep and sealed it by your terrible and glorious name, whom all people fear and tremble before your power; for the majesty of your glory cannot be borne, and your angry threatening toward the sinner is insupportable. But your merciful promise is unmeasurable and unsearchable; for you are the most high Lord, of great compassion, long suffering, very merciful and who repents of the evils of humankind. You, O Lord, according to your great goodness, have promised repentance and forgiveness to them who have sinned against you, and of your infinite mercy you have appointed repentance to sinners, that they may be saved. You therefore, O Lord, that are the God of the just, have not appointed repentance to the just as to Abraham and Isaac and Jacob, who have not sinned against you; but you have appointed repentance to me that am a sinner: for I have sinned above the number of the sands of the sea. My transgressions, O Lord, are multiplied; my transgressions are multiplied, and I am not worthy to behold and see the height of heaven for the multitude of my iniquity. I am bowed down with many iron bands; for I have provoked your wrath and done evil before you, setting up abominations and multiplying offenses. Now, therefore, I bow the knee of my heart, beseeching you of grace. I have sinned, O Lord, I have sinned, and I acknowledge my iniquities; wherefore I humbly beseech you, forgive me, O Lord, forgive me, and do not destroy me with my iniquities. Be not angry with me forever, by reserving evil for me; neither condemn me into the lower part of the earth. For you are the God, even the God of them that repent, and in me you will show your goodness; for you will save me that am unworthy, according to your great mercy. Therefore I will praise you forever all the days of my life; for all the powers of the heavens do praise you, and yours is the glory forever and ever. Amen.”
“And God heard his plea” and had compassion on him. And there appeared a flame of fire about him, and all the iron shackles and chains that were about him fell off; and the Lord healed Manasseh from his affliction and “restored him again to Jerusalem and to his kingdom. Then Manasseh knew that the Lord indeed was God.” And he worshiped the Lord God alone with all his heart and with all his soul, and all the days of his life; and he was esteemed righteous. “He took away the foreign gods and the idol from the house of the Lord and all the altars that he had built on the mountain of the house of the Lord and in Jerusalem, and he threw them out of the city. He also restored the altar of the Lord and offered on it sacrifices of well-being and of thanksgiving; and he commanded Judah to serve the Lord the God of Israel.” … You have heard, our beloved children, how the Lord God for a while punished him who was addicted to idols and had slain many innocent persons; and yet that he received him when he repented, and forgave him his offenses and restored him to his kingdom. For he not only forgives the penitent, but also reinstates them in their former dignity.
John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF MATTHEW 22.6
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 matter? By repentance and self-examination. For there is no sin that does not yield and give way to the power of repentance, or rather to the grace of Christ. Since if we would but only change, we have him to assist us. And if you are desirous to become good, there is none to hinder us; or rather there is one to hinder us, the devil, yet he has no power, so long as you choose what is best and so attract God to your aid.
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 Kings 21:16 offers a stark and chilling indictment of King Manasseh's reign, detailing his unprecedented and widespread shedding of innocent blood throughout Jerusalem. Beyond this horrific violence, the verse also condemns his pervasive influence in leading the entire nation of Judah into profound spiritual apostasy. This passage encapsulates the depths of depravity reached during his rule, marking a critical turning point that not only violated divine law but also corrupted the very spiritual fabric of the kingdom, ultimately foreshadowing the severe divine judgment that would befall Judah.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey the unparalleled horror and moral outrage of Manasseh's reign. Hyperbole is prominently used in the phrase "till he had filled Jerusalem from one end to another," which is not meant to be taken literally but rather to emphasize the overwhelming scale and pervasiveness of the bloodshed. This deliberate exaggeration serves to shock the reader and underscore the unprecedented nature of his cruelty and the profound defilement of the holy city. The narrative also utilizes juxtaposition, implicitly contrasting Manasseh's reign with that of his righteous father, Hezekiah, thereby highlighting the tragic and precipitous spiritual decline of Judah under his rule. Furthermore, the repeated emphasis on "sin" and "evil in the sight of the LORD" functions as a form of foreshadowing, hinting at the inevitable and severe divine judgment that will befall Judah as a direct and just consequence of Manasseh's abominations. The phrase "shed innocent blood" also carries a strong euphemistic quality, directly but starkly referring to murder, yet its directness is intended to evoke profound moral revulsion and underscore the gravity of the offense against God's law and human life.
THEOLOGICAL AND THEMATIC CONNECTIONS
Second Kings 21:16 stands as a chilling testament to the profound consequences of unrighteous leadership and widespread apostasy. Manasseh's reign represents the nadir of Judah's spiritual decline, where the sanctity of human life, a cornerstone of God's covenant and character, was utterly disregarded, and the nation was actively led away from the Lord. This verse highlights the interconnectedness of personal sin and national corruption, demonstrating how a leader's depravity can unleash widespread moral decay and violence that defiles the land. The shedding of innocent blood is consistently presented in scripture as an abomination that cries out for divine justice, ultimately leading to severe judgment. It underscores God's unwavering commitment to justice and His absolute intolerance for such egregious violations of His moral order and the covenant He established with His people.
REFLECTION AND APPLICATION
The stark account of Manasseh's reign, particularly the pervasive shedding of innocent blood and his profound corrupting influence, serves as a powerful and enduring warning for all generations. It compels us to consider the immense responsibility of leadership, whether in the home, church, community, or nation, recognizing that our choices and examples can have far-reaching spiritual and moral consequences for those under our influence. The verse also challenges us to uphold the sanctity of human life in all its forms, from conception to natural death, recognizing that every individual bears the image of God and is therefore intrinsically valuable. Furthermore, it calls us to vigilance against spiritual compromise and the insidious nature of idolatry, reminding us that turning away from God's truth, even subtly, can lead to profound moral and societal decay. In a world where innocent lives are still tragically lost and spiritual leadership can falter, Manasseh's story urges us to pursue righteousness, advocate for justice, and remain steadfast in our unwavering commitment to God's revealed ways, resisting any influence that would lead us or others into sin or away from divine truth.
Questions for Reflection
FAQ
What was the full extent of Manasseh's "innocent blood" shedding?
Answer: While the Bible does not provide a precise numerical count, the hyperbolic phrase "filled Jerusalem from one end to another" indicates that the shedding of innocent blood was incredibly widespread and pervasive throughout the city. This likely included the systematic execution of prophets and faithful Yahwists who resisted his idolatrous reforms and remained loyal to the Lord. Additionally, it encompassed the horrific practice of child sacrifice to pagan deities like Molech, which Manasseh explicitly engaged in (2 Kings 21:6). Ancient Jewish tradition, though not canonical scripture, suggests that the prophet Isaiah was martyred by being sawn in half during Manasseh's reign, illustrating the brutal and relentless nature of his persecution. The sheer scale and injustice of this violence were a primary catalyst for God's severe and irreversible judgment on Judah.
How could Manasseh, the son of the righteous King Hezekiah, be so wicked?
Answer: Manasseh's profound wickedness, despite being the son of the reforming King Hezekiah, highlights the reality of individual moral choice and the powerful influence of external factors. While Hezekiah had diligently purged idolatry and restored true worship, Manasseh, upon ascending the throne at a young age (12 years old), systematically reversed his father's reforms. This could be attributed to several factors: the strong influence of powerful pagan factions within the court who resented Hezekiah's reforms, a deliberate rebellion against his father's strict monotheism, or a strategic political move to align with the prevalent Assyrian religious practices of the time to ensure regional stability and avoid conflict with the dominant empire. Ultimately, the biblical narrative presents his actions as a conscious and deliberate choice to do "that which was evil in the sight of the LORD" (2 Kings 21:2), demonstrating that even a godly upbringing and heritage do not guarantee a righteous life if one chooses to reject divine truth and embrace sin.
CHRIST-CENTERED FULFILLMENT
The horrific account of Manasseh's reign, characterized by the shedding of innocent blood and the leading of an entire nation into profound sin, finds its ultimate contrast and fulfillment in the person and work of Jesus Christ. Manasseh, an unrighteous king, shed the blood of the innocent, defiling Jerusalem and bringing divine judgment upon his people. In stark and glorious contrast, Jesus, the perfectly righteous King, allowed His own innocent blood to be shed, not to defile but to purify; not to condemn but to redeem. His sacrifice on the cross, the ultimate act of self-giving love, stands as the absolute antithesis of Manasseh's cruelty and the pagan child sacrifices. Where Manasseh led Judah into deep sin and apostasy, Christ came to take away the sin of the world, becoming the Lamb of God who takes away the sin of the world. The judgment that fell upon Judah because of Manasseh's actions points forward to humanity's desperate need for a perfect sacrifice and a righteous King who could truly atone for sin and establish an everlasting kingdom of righteousness. Jesus, the Son of David, fulfills this need, reigning not with terror and bloodshed but with grace, truth, and unfathomable love, offering eternal life to all who believe in His name. He cleanses His people by His precious blood and leads them in paths of righteousness, utterly unlike the destructive path Manasseh forged. His kingdom is one where justice rolls down like waters and innocent blood is never shed in vain, but rather, by His blood, we find peace and reconciliation with God (Colossians 1:20).