2 Kings 21:17

Translation
King James Version
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?
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KJV (with Strong's)
Now the rest H3499 of the acts H1697 of Manasseh H4519, and all that he did H6213, and his sin H2403 that he sinned H2398, are they not written H3789 in the book H5612 of the chronicles H1697 H3117 of the kings H4428 of Judah H3063?
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Complete Jewish Bible
Other activities of M'nasheh, all his accomplishments and the sin he committed are recorded in the Annals of the Kings of Y'hudah.
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Berean Standard Bible
As for the rest of the acts of Manasseh, along with all his accomplishments and the sin that he committed, are they not written in the Book of the Chronicles of the Kings of Judah?
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American Standard Version
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?
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World English Bible Messianic
Now the rest of the acts of Manasseh, and all that he did, and his sin that he sinned, aren’t they written in the book of the chronicles of the kings of Judah?
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Geneva Bible (1599)
Concerning the rest of the actes of Manasseh, and all that hee did, and his sinne that he sinned, are they not written in the booke of the Chronicles of the Kings of Iudah?
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Young's Literal Translation
And the rest of the matters of Manasseh, and all that he did, and his sin that he sinned, are they not written on the book of the Chronicles of the kings of Judah?
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See also
2 Kings 20:202 Kings 20:212 Chronicles 33:12 Chronicles 33:20
In the KJVVerse 10,137 of 31,102

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SUMMARY

Second Kings 21:17 serves as a concise yet profound concluding statement for the exceptionally long and profoundly wicked reign of King Manasseh of Judah. This verse functions as a bibliographic reference, asserting that the comprehensive details of his actions, particularly the depth of his unparalleled sin, were meticulously recorded in the official chronicles of the kings of Judah, thereby affirming the historical foundation of the biblical narrative while underscoring the gravity of his apostasy and its lasting impact on the nation.

CONTEXT

  • Literary Context: This verse marks the formal conclusion of the narrative concerning King Manasseh's reign, which spanned an unprecedented 55 years (c. 697-642 BC). It immediately follows a detailed description of his egregious idolatry and spiritual abominations, including the rebuilding of pagan high places, the erection of altars to Baal and the host of heaven, the practice of divination, and even child sacrifice. The preceding verses paint a vivid picture of a king who systematically dismantled the righteous reforms of his father, Hezekiah, and led Judah into deeper spiritual depravity than any king before him. The summary formula in 2 Kings 21:17 is a standard concluding device in the book of Kings, signaling the end of a king's account and directing the reader to external historical sources for further details, while simultaneously emphasizing the most significant aspects of his rule—in Manasseh's case, his unparalleled and pervasive sin.
  • Historical & Cultural Context: Manasseh's reign occurred during a period of relative geopolitical stability for Judah, as the mighty Assyrian Empire, though still dominant, was beginning to show signs of internal weakness and decline. This stability may have contributed to Manasseh's confidence in pursuing policies contrary to Yahwism without immediate divine retribution in the form of invasion or conquest. Culturally, his actions represent a profound syncretism, integrating various Canaanite and Mesopotamian cultic practices into the worship of Yahweh, or even replacing it entirely. The "host of heaven" worship, for example, was a prominent feature of Assyrian religion, and his adoption of such practices likely reflects a political alignment or cultural assimilation with the dominant imperial power. The practice of child sacrifice, though abhorrent, was known in the ancient Near East, particularly among Ammonites and Phoenicians, often associated with the deity Molech. Manasseh's embrace of these practices plunged Judah into a spiritual darkness that would have lasting consequences, setting the stage for the severe judgment prophesied against the nation.
  • Key Themes: The verse, while a summary, encapsulates several key themes prevalent throughout the books of 1 Kings and 2 Kings. Firstly, it highlights the theme of Biblical Record Keeping and Historiography, demonstrating that the biblical narrative is a divinely inspired, selective summary, pointing to broader historical archives. The recurring phrase "are they not written in the book of the chronicles of the kings of Judah?" (or Israel) serves as a bibliographic reference, affirming the historical basis of the biblical account. Secondly, it underscores the Gravity and Consequences of Sin, particularly the emphatic mention of "his sin that he sinned." Manasseh's actions were not merely personal failings but had a profound and detrimental impact on the entire nation, drawing them away from their covenant with God and setting a trajectory toward exile, as explicitly stated in 2 Kings 23:26 and reiterated in Jeremiah 15:4. Finally, it subtly points to the theme of Divine Accountability, where the actions of leaders, especially their spiritual choices, are meticulously recorded and accounted for before God, with far-reaching implications for their people.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • sin (Hebrew, chaṭṭâʼâh', H2403): This noun refers to an offense, missing the mark, or a transgression against God's law. In the context of Manasseh, it encompasses his profound idolatry, the shedding of innocent blood, and the systematic dismantling of Yahweh's worship. The repetition in "his sin that he sinned" (חַטָּאתוֹ אֲשֶׁר חָטָא, chaṭṭāʾtô ʾăšer ḥāṭāʾ) is a common Hebrew idiom known as a cognate accusative or emphatic infinitive. It is not redundant but serves to intensify the meaning, stressing the absolute certainty, severity, and deliberate nature of Manasseh's transgressions. It highlights the depth of his apostasy and the profound, undeniable choices he made against God's commands, emphasizing the cumulative weight of his wickedness.
  • acts (Hebrew, dâbâr', H1697): This word broadly means "a word," but by implication, it refers to a matter, thing, deed, or affair. In the phrase "the rest of the acts of Manasseh" and in "book of the chronicles" (literally "book of the words/acts of the days"), dâbâr signifies the comprehensive record of his deeds, events, and decrees. Here, it refers to the official state annals or royal records, distinct from the biblical books of Chronicles (which were written much later, drawing on various sources). Throughout 1 and 2 Kings, this phrase serves as a recurring bibliographic reference, indicating that the biblical authors were drawing upon, or at least aware of, more extensive historical documentation. It signifies that the biblical narrative, while divinely inspired and theologically focused, is grounded in verifiable historical accounts, lending credibility to its claims.

Verse Breakdown

  • "Now the rest of the acts of Manasseh, and all that he did,": This opening clause functions as a standard formulaic transition in the book of Kings, signaling the conclusion of a king's reign. It refers to the entirety of Manasseh's public and private life, encompassing his administrative decisions, military campaigns (though few are mentioned in Kings), and general conduct as king. The phrase "all that he did" is comprehensive, implying that his entire life was under divine scrutiny and historical record, leaving no aspect unexamined.
  • "and his sin that he sinned,": This specific addition to the standard formula is highly significant and unique to Manasseh's summary. While "all that he did" is broad, the explicit mention and emphatic repetition of "his sin that he sinned" singles out his religious apostasy as the defining characteristic and most impactful aspect of his reign. It underscores the unparalleled spiritual damage he inflicted upon Judah, highlighting that his wickedness was not merely incidental but central to his rule and legacy. This phrase sets him apart from other kings, emphasizing the unique depth and deliberateness of his transgression.
  • "[are] they not written in the book of the chronicles of the kings of Judah?": This rhetorical question serves as a direct pointer to external, authoritative historical records. It implies that the details of Manasseh's reign, particularly his extensive wickedness, were well-documented and accessible to the original audience. This formulaic conclusion validates the historical veracity of the account in Kings, suggesting that the biblical narrative is a condensed, theologically driven summary of a much larger body of historical data. It also subtly reinforces the idea that all actions, especially those of kings, are recorded and remembered, both in human history and before God.

Literary Devices

The verse employs several significant literary devices that enhance its impact and convey its message. Foremost is the Formulaic Language or Colophon, which is a recurring literary device throughout the books of Kings. This standardized concluding statement for each king's reign ("Now the rest of the acts of [King's Name]... are they not written in the book of the chronicles of the kings of Judah/Israel?") provides a structural rhythm to the narrative and serves as a bibliographic reference, pointing to the existence of more detailed historical records. Another prominent device is the Rhetorical Question: "are they not written in the book...?" This question is not posed to elicit information but to assert a fact with emphasis, confirming the availability and authority of the historical records. Furthermore, the phrase "his sin that he sinned" utilizes Emphasis through Cognate Accusative (or an emphatic construction), where a verb's meaning is intensified by pairing it with a noun from the same root. This is not mere repetition but a powerful way to underscore the profound and deliberate nature of Manasseh's apostasy, highlighting its severity and lasting impact.

THEOLOGICAL AND THEMATIC CONNECTIONS

Second Kings 21:17, though a summary statement, carries profound theological weight, primarily by highlighting the enduring consequences of sin and the meticulous nature of divine remembrance. Manasseh's reign serves as a stark example of how a leader's spiritual choices can profoundly affect an entire nation, leading them away from God and incurring divine judgment. The emphasis on "his sin that he sinned" foreshadows the later pronouncements of judgment against Judah, where Manasseh's abominations are explicitly cited as a primary cause for the nation's downfall and eventual exile. This underscores God's unwavering commitment to His covenant and His justice, demonstrating that even long-delayed consequences are inevitable when sin is left unaddressed. While the book of Kings focuses on his wickedness, the broader biblical witness (specifically in 2 Chronicles) reveals God's boundless grace, offering a glimpse into the possibility of repentance even for the most grievous sinners. The "book of the chronicles" metaphorically points to God's own perfect record-keeping, where every deed is noted, ensuring ultimate accountability before the Divine Judge.

REFLECTION AND APPLICATION

The summary of Manasseh's reign in 2 Kings 21:17, with its stark emphasis on "his sin that he sinned," offers a sobering reflection for believers today. It reminds us that our actions, particularly our spiritual choices, are not inconsequential; they are recorded, not only in human history but in the divine ledger. For those in positions of leadership, Manasseh's example is a potent warning: the spiritual direction set by leaders can have profound and lasting consequences for those they lead. His reign plunged Judah into deep apostasy, the effects of which lingered for generations, even after his personal repentance. This highlights the distinction between personal forgiveness and the societal consequences of sin, reminding us that while God's grace is boundless for the repentant heart, the ripples of our choices can extend far beyond ourselves. Ultimately, this verse calls us to a life of integrity, faithfulness, and accountability, recognizing that our walk with God has implications not only for our own souls but for the spiritual health of our communities, our families, and future generations. It compels us to consider the legacy we are building, knowing that our "acts" and "sins" are being recorded.

Questions for Reflection

  • How does the emphasis on "his sin that he sinned" challenge my own understanding of the gravity of sin in my life and in society?
  • In what ways might my actions, particularly my spiritual choices and leadership, be impacting those around me, whether positively or negatively?
  • Considering Manasseh's story, how do I balance the biblical emphasis on God's judgment for sin with His profound mercy and willingness to forgive?

FAQ

Why does 2 Kings emphasize Manasseh's sin so much, while 2 Chronicles mentions his repentance?

Answer: The differing emphases between 2 Kings and 2 Chronicles reflect their distinct theological purposes and target audiences. Second Kings, part of the Deuteronomistic History, focuses on the covenant faithfulness (or unfaithfulness) of the kings as the primary determinant of Judah's destiny. Manasseh's unparalleled idolatry and the shedding of innocent blood are presented as the ultimate reason for God's irreversible judgment leading to the Babylonian exile, as highlighted in 2 Kings 23:26. The book's theological agenda requires demonstrating that Judah's destruction was a just consequence of its persistent sin, with Manasseh's reign being the tipping point. Therefore, 2 Kings highlights his sin to underscore the inevitability of judgment. In contrast, 2 Chronicles, written for a post-exilic community, aims to encourage faithfulness and hope by emphasizing God's mercy and the possibility of repentance and restoration, even for the most wicked. 2 Chronicles 33:12-13 details Manasseh's humiliation, prayer, and God's response, showing that even a king who led his nation into profound apostasy could find personal forgiveness. Both accounts are true and complementary, offering a fuller picture of God's justice and grace, while serving different narrative and theological goals for their respective audiences.

CHRIST-CENTERED FULFILLMENT

The narrative of Manasseh, particularly the stark emphasis on "his sin that he sinned" and the resulting judgment on Judah, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. Manasseh represents the epitome of a fallen king, whose pervasive sin brought spiritual devastation and divine wrath upon his people, demonstrating humanity's utter inability to escape the consequences of sin through human effort or even subsequent repentance to fully undo the societal damage. In contrast, Jesus Christ is the perfect King, the Son of David who never sinned, and whose reign brings not judgment but salvation. Where Manasseh led his people into idolatry and death, Christ leads His people into true worship and eternal life. The "book of the chronicles" in 2 Kings 21:17 points to earthly records and the consequences of human actions, but Christ's sacrifice on the cross is the ultimate act that deals with the "sin that was sinned" by all humanity, offering forgiveness and a new covenant. His blood cleanses us from all unrighteousness (1 John 1:7), and through Him, our names are written not in earthly chronicles but in the Lamb's book of life, securing an eternal inheritance. Thus, Manasseh's tragic legacy of sin and judgment serves as a dark backdrop against which the glorious light of Christ's perfect righteousness, atoning sacrifice, and redemptive reign shines even brighter, offering true hope and lasting deliverance from the pervasive power of sin and its ultimate consequences, fulfilling the deepest need for a righteous King and a perfect atonement.

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Commentary on 2 Kings 21 verses 10–18

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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