II Chronicles 33:19 · Bible study
2 Chronicles 33:19 Commentary: Manasseh's Prayer and Repentance
Hebrew · 8 what the commentators say
Meaning in one sentence
Study the meaning of Manasseh's prayer, God's response, and the significance of his repentance in 2 Chronicles 33:19.
Research Summary
- Meaning: A summary of Manasseh's prayer, God's response, and his sin before repentance.
- Key words: prayer (tefillah), entreated (athar), humbled (kana), high places (bamot), Asherah, idols.
- Main debate: Whether the prayer is the apocryphal Prayer of Manasseh, and whether Hozai is a prophet or a generic title.
- Theological theme: Repentance after extreme sin is possible and fully heard by God.
- Best use: A model of hope for the worst sinner; a reminder that God records both sin and repentance.
Translation Comparison
BSB Berean Standard Bible 2020
His prayer and how God received his plea, as well as all his sin and unfaithfulness, and the sites where he built high places and set up Asherah poles and idols before he humbled himself, they are indeed written in the Records of the Seers.
WEB World English Bible 2000
His prayer also, and how God listened to his request, and all his sin and his trespass, and the places in which he built high places and set up the Asherah poles and the engraved images before he humbled himself: behold, they are written in the history of Hozai.
KJV King James Version 1769
His prayer also, and how God was intreated of him, and all his sin, and his trespass, and the places wherein he built high places, and set up groves and graven images, before he was humbled: behold, they are written among the sayings of the seers.
ASV American Standard Version 1901
His prayer also, and how God was entreated of him, and all his sin and his trespass, and the places wherein he built high places, and set up the Asherim and the graven images, before he humbled himself, behold, they are written in the history of Hozai.
YLT Young's Literal Translation 1898
and his prayer, and his entreaty, and all his sin, and his trespass, and the places in which he had built high places, and established the shrines and the graven images before his being humbled, lo, they are written beside the matters of Hozai.
Darby Darby Bible 1890
And his prayer, and [how God] was intreated of him, and all his sin and his unfaithfulness, and the places in which he built high places, and set up Asherahs and graven images, before he was humbled, behold, they are written among the words of Hozai.
Douay-Rheims Douay-Rheims Bible 1899
His prayer also, and his being heard and all his sins, and contempt, and places wherein he built high places, and set up groves, and statues before he did penance, are written in the words of Hozai.
Translations in other languages (10 available)
Y durmió Manasés con sus padres, y sepultáronlo en su casa: y reinó en su lugar Amón su hijo.
Sua oração também, e como foi ouvido, todos seus pecados, e sua transgressão, os lugares de onde edificou altos e havia posto bosques e ídolos antes que se humilhasse, eis que estas coisas estão escritas nas palavras dos videntes.
Sa prière et la manière dont Dieu l’ exauça, ses péchés et ses infidélités, les places où il bâtit des hauts lieux et dressa des idoles et des images taillées avant de s’ être humilié, cela est écrit dans le livre de Hozaï.
Und sein Gebet und Flehen und alle seine Sünde und Missetat und die Stätten, darauf er die Höhen baute und Ascherabilder und Götzen stiftete, ehe denn er gedemütigt ward, siehe, die sind geschrieben unter den Geschichten der Seher.
En zijn gebed, en hoe God Zich van hem heeft laten verbidden, ook al zijn zonde, en zijn overtreding, en de plaatsen, waarop hij hoogten gebouwd, en bossen en gesneden beelden gesteld heeft, eer hij vernederd werd, ziet, dat is beschreven in de woorden der zieners.
E la sua preghiera, e come Dio s’arrese ad essa, tutti i suoi peccati e tutte le sue infedeltà, i luoghi dove costruì degli alti luoghi e pose degli idoli d’Astarte e delle immagini scolpite, prima che si fosse umiliato, sono cose scritte nel libro di Hozai.
Modlitwa zaś jego, i jako jest wysłuchany, i każdy grzech jego, i przestępstwo jego, i miejsca, na których był pobudował wyżyny, i wystawił gaje święcone, i bałwany, przedtem niż się był upokorzył, zapisane w księgach Chozaja.
И молитва его, и то, что Бог преклонился к нему, и все грехи его и беззакония его, и места, на которых он построил высоты и поставил изображения Астарты и истуканов, прежде нежели смирился, описаны в записях Хозая.
他的禱告，與 神怎樣應允 他，他未自卑 以前的 罪愆 過犯，並在 何 處 建築 邱壇，設立 亞舍拉 和雕刻的偶像，都 寫 在 何賽 的書上。
And the prayer which he made to God, and how God gave him an answer, and all his sin and his wrongdoing, and the places where he made high places and put up pillars of wood and images, before he put away his pride, are recorded in the history of the seers.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Chronicles 33:19
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this verse summarizes Manasseh's repentance, a prayer God heard. The identity of the source (Hozai or seers) is debated. Adam Clarke notes the apocryphal Prayer of Manasseh may echo the king’s words, but he does not insist it is the same text. Barnes and the Cambridge Bible highlight the ambiguity in 'Hozai,' which could be a proper name or a title ('seers'). Gill links it to a prophet named Hosea. Despite these differences, the core meaning stands: the Chronicler deliberately juxtaposes Manasseh’s sins with his humility, showing that no one is beyond divine mercy. The verse functions as a theological pivot, portraying repentance as the turning point in a life that was otherwise marked by evil.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Apocryphal Identification: Many early Christians identified the prayer with the extant Prayer of Manasseh in the Apocrypha.
- Non-identical View: Clarke and others argue the apocryphal is a later composition, not the original prayer.
- Chronicler's Theological Emphasis: The Chronicler deliberately includes repentance for theological reasons, while 2 Kings omits it.
What is clear: Manasseh sinned greatly, humbled himself, and God heard his prayer and restored him to his kingdom.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of Hozai | The source refers to a prophetic record of Manasseh's reign. | Some read it as a proper name (Hozai/Hosea), others as a common noun ('seers') as in the preceding verse. |
| Prayer of Manasseh | Manasseh prayed and God heard him, and a prayer was preserved. | Whether the apocryphal Prayer of Manasseh is the actual prayer or a later spiritual composition. |
| Chronicler vs 2 Kings | Manasseh was a wicked king who repented. | Some hold his repentance canceled the divine decree of exile; others see it as only delaying judgment, as 2 Kings 24 implies. |
| Manasseh's salvation | God restored him to his kingdom and heard his prayer. | Jewish tradition sometimes denies his place in the world to come; Christian traditions generally affirm his redemption. |
| Role of affliction | Affliction led Manasseh to humility and prayer. | Whether this affliction was primarily punitive or merciful discipline (compare Psalm 119:67,71). |
Historical & Cultural Context
Manasseh reigned fifty-five years (2 Chronicles 33:1) and committed gross evil, building high places, altars for Baal, Asherah poles, and placing an idol in the temple itself (vv.3, 7). After ignoring prophetic warnings, he was taken by Assyrian captains to Babylon (v.11). In affliction he prayed, humbled himself, and God restored him to Jerusalem (vv.12, 13). His subsequent reforms included removing idols and repairing the altar (vv.15, 16). Yet the people continued to sacrifice on high places, though only to Yahweh (v.17). The Chronicler records Manasseh’s prayer and repentance in this verse, contrasting him with his son Amon, who 'did not humble himself' (v.23). Second Kings 24:3, 4 blames Manasseh’s sins for the later exile, creating a tension the Chronicler addresses by including this record of genuine repentance. The mention of 'places in which he built high places … before he humbled himself' underscores the contrast between his former rebellion and his later humility. Cultural background: high places were local shrines, often associated with Canaanite worship; Asherah poles represented a goddess. The Chronicler's source ('Hozai' or 'seers') likely refers to a prophetic history now lost.
Textual Notes
The main textual issue is the rendering of 'Hozai' or 'seers.' The Hebrew divrei hozai can be translated 'words of the seers' (common noun) or 'words of Hozai' (proper name). Cambridge Bible notes that the Septuagint and Syriac support reading 'history of his seers,' while the Vulgate and Targum take it as a proper name. The difference does not affect the core message but clarifies the nature of the source. No other significant variants are recorded in the supplied sources.
Reception History
Early church writers used this verse to argue for repentance after apostasy, citing Manasseh as an example. The apocryphal Prayer of Manasseh gained liturgical use in Eastern and Western traditions as a model of penitential prayer. Reformation commentators such as Matthew Henry emphasized that even the worst sins can be forgiven when followed by genuine humility. Modern scholarship debates whether the Chronicler amplifies repentance to counter the bleak picture in Kings, with some seeing the account as a later scribal addition, though the supplied sources do not support this view uniformly.
Preaching This Verse
Three-point outline
- Sin catalogued: The verse lists high places, Asherah poles, and idols, concrete evidence of Manasseh’s apostasy.
- Humility before God: 'Before he humbled himself' marks the turning point, showing that affliction can lead to genuine repentance.
- Prayer heard: God’s response to Manasseh proves that no past sin disqualifies a contrite heart.
Five-point outline
- Manasseh’s high places: Physical sites of rebellion against Yahweh.
- His prayer and God’s response: God 'was entreated', the verb athar means to allow oneself to be supplicated.
- His sin and unfaithfulness: The Chronicler does not hide the extent of evil.
- His humility: The verb kana (humble oneself) appears also in 2 Chronicles 30:11 and 36:12, linking to the theme of repentance.
- Recorded legacy: Written in the annals of the seers, God ensures that both sin and repentance are remembered.
Illustration hooks
- A prison inmate writes a memoir detailing both crimes and conversion, much like Manasseh’s recorded prayer.
- A person who removed a piece of furniture that marked a past destructive habit, then replaced it with a Bible.
- A community that carries a memorial for a painful event but also marks the healing that followed.
Questions your congregation is asking
- Did Manasseh’s repentance cancel the judgment on Judah?
- How can I know if my own repentance is genuine like his?
- Why does the Chronicler include this when 2 Kings omits it?
Leading a Discussion
This verse catalogues both sin and repentance, inviting us to consider how God treats a contrite heart. The Chronicler intentionally places Manasseh’s humility alongside his offenses.
Discussion questions
- What does the structure of the verse (sin list + humility + prayer) tell us about the nature of repentance?
- How does affliction lead to humility? Read Psalm 119:67,71,75 in light of Manasseh’s story.
- Why might the Chronicler include the source of the record ('Hozai' or 'the seers')? What does that add to the account?
- How does verse 19 connect to verse 13, where Manasseh “knew that Yahweh was God”?
- What does God’s willingness to ‘be entreated’ teach us about His character?
- If Manasseh truly repented, why does 2 Kings 24 still blame his sins for the exile? How do you reconcile the two accounts?
- How does this passage speak to someone who feels their past is too sinful for God to forgive?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Chronicles 30:11 | Nevertheless some men of Asher, Manasseh, and Zebulun humbled themselves and came to Jerusalem. |
| II Chronicles 33:1 | Manasseh was twelve years old when he began to reign, and he reigned fifty-five years in Jerusalem. |
| II Chronicles 33:13 | He prayed to him; and he was entreated by him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that Yahweh was God. |
| II Chronicles 36:12 | He did that which was evil in Yahweh his God’s sight. He didn’t humble himself before Jeremiah the prophet speaking from Yahweh’s mouth. |
| Psalms 119:67 | Before I was afflicted, I went astray; but now I observe your word. |
| Psalms 119:71 | It is good for me that I have been afflicted, that I may learn your statutes. |
| Psalms 119:75 | Yahweh, I know that your judgments are righteous, that in faithfulness you have afflicted me. |
| Proverbs 15:8 | The sacrifice made by the wicked is an abomination to Yahweh, but the prayer of the upright is his delight. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke includes the apocryphal Prayer of Manasseh at the end of the chapter without claiming it is the original. He finds many good sentiments in it and thinks it may help penitent sinners express their distress. He also notes the phrase "sayings of the seers" is rendered differently in various ancient versions.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that most recent translators prefer the marginal reading, treating Hosai or Chozai as a proper name rather than a common noun meaning "seers." He leaves the issue unresolved, simply observing the point is uncertain.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible Schools notes the Hebrew text should be rendered "history of his seers," not "sayings of the seers." They argue that treating the word as a proper name is unsuitable, since the same term appears as a common noun ("seers") in the previous verse.
Geneva Bible Notes Reformed 1599
The Geneva note observes that the chronicler deliberately refers readers to another source, the book of the Seers, for the full account of Manasseh's prayer and repentance. The point is that Scripture does not suppress the king's earlier sins, but it also records his genuine humbling and God's mercy, directing us to consult the fuller record.
Gill's Exposition of the Bible Baptist 1748
Gill argues that Manasseh's prayer was recorded and God did hear him, contrary to the Jewish tradition that denied Manasseh a share in the world to come. He sees no just reason to exclude him from salvation. The full record of Manasseh's sins and repentance, Gill notes, is preserved in the writings of the seers, specifically Hosea.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch notes that Manasseh's history is drawn from two distinct sources: the chronicle of Israel's kings, and the sayings of the prophet Hozai. The latter alone contained the full account of Manasseh's prayer, God's answering that prayer, and the high places and images he built before his humiliation.
Lange's Commentary Reformed 1857
Lange defends the historical credibility of Manasseh's captivity and conversion, using Assyrian inscriptions to show that deportation to Babylon under Ashurbanipal was plausible. He argues that Manasseh's reform after his return was incomplete and temporary, which explains why later passages still speak of the sins of Manasseh.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the striking reversal in Manasseh's story: the same king who undid his father Hezekiah's good work later, through genuine repentance, undid his own evil. For Henry, this shows that no sin is beyond the reach of a humbled heart, and that God's grace can restore even the worst back into usefulness.