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2 Kings21:1–9

Manasseh Reigns in Judah

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2 Kings 21:1–9 — Manasseh Reigns in Judah. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

1

Manasseh was twelve years old when he became king, and he reigned in Jerusalem fifty-five years. His mother’s name was Hephzibah.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

mə·naš·šeh šə·têm ‘eś·rêh ben- šā·nāh ḇə·mā·lə·ḵōw mā·laḵ bî·rū·šā·lim wa·ḥă·miš·šîm wə·ḥā·mêš šā·nāh ’im·mōw ḥep̄·ṣî- wə·šêm ḇāh

Word by word15 · parsed
מְנַשֶּׁ֣הmə·naš·šehManassehH4519
√ Mᵉnashsheh — Menashsheh, a grandson of Jacob, also the tribe descended from him, and its territoryNounpropermasculine singular
שְׁתֵּ֨יםšə·têmwas twelveH8147
√ shᵉnayim — twoNumberfd
עֶשְׂרֵ֤ה‘eś·rêh. . .H6240
√ ʻâsâr — ten (only in combination), iNumberfeminine singular
בֶּן־ben-years oldH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular construct
bên: a son, in the widest sense The Hebrew counts age as sonship (a son of twelve year), which is why the word is doing more than arithmetic here. Barnes and K&D both draw the same inference from the number: at twelve in his accession year, Manasseh was not yet born when Hezekiah lay dying in 2 Kings 20:1, so this child is the fruit of the added fifteen years.
שָׁנָה֙šā·nāh. . .H8141
√ shâneh — a year (as a revolution of time)Nounfeminine singular
בְמָלְכ֔וֹḇə·mā·lə·ḵōwwhen he became kingH4427
√ mâlak — to reignPreposition-bVerbQalInfinitive constructthird person masculine singular
mâlak: to reign (Qal infinitive construct) An infinitive with suffix, in his reigning, subordinating the whole clause to the age. Ellicott takes the early accession as itself explanatory of the apostasy that follows; Pulpit and JFB reach for a regency or a guardianship. The text supplies the twelve years and no regent, and the Verifier's candidates supply no regency anywhere.
מָלַ֖ךְmā·laḵand he reignedH4427
√ mâlak — to reignVerbQalPerfectthird person masculine singular
mâlak: to reign (Qal perfect) The finite form, reporting a completed fifty-five-year reign. Benson and Gill both note that the years of the Babylonian captivity of 2 Chronicles 33:11 are reckoned inside this total, not added to it.
בִּירוּשָׁלִָ֑םbî·rū·šā·limin JerusalemH3389
√ Yᵉrûwshâlaim — Jerushalaim or Jerushalem, the capital city of PalestinePreposition-bNounproperfeminine singular
וַחֲמִשִּׁ֤יםwa·ḥă·miš·šîmfifty-fiveH2572
√ chămishshîym — fiftyConjunctive wawNumbercommon plural
וְחָמֵשׁ֙wə·ḥā·mêš. . .H2568
√ châmêsh — fiveConjunctive wawNumberfeminine singular
שָׁנָ֔הšā·nāhyearsH8141
√ shâneh — a year (as a revolution of time)Nounfeminine singular
אִמּ֖וֹ’im·mōwHis mother’sH517
√ ʼêm — a mother (as the bond of the family)Nounfeminine singular constructthird person masculine singular
ʼêm: a mother, as the bond of the family The queen-mother formula is standard in Kings, but Cambridge observes that Chronicles omits her name entirely here.
חֶפְצִי־ḥep̄·ṣî-vvvH2657
√ Chephtsîy bâhh — Cheptsi-bah, a fanciful name for Palestine
וְשֵׁ֥םwə·šêmnameH8034
√ shêm — an appellation, as amark or memorial of individualityConjunctive wawNounmasculine singular construct
בָֽהּ׃ḇāhwas HephzibahH2657
√ Chephtsîy bâhh — Cheptsi-bah, a fanciful name for PalestineNounproperfeminine singular
Chephtsîy bâhh: my delight is in her The lexeme H2657 occurs in only two verses in the canon: here, and Isaiah 62:4, where it is the new name of the restored Zion. The Verifier confirms the pair. So the mother of the worst king in Judah carries, as a personal name, the word God will one day speak over the city her son defiled, which is the sharpest irony in the chapter and is entirely a matter of sourced lexical fact, not invention.
2

And he did evil in the sight of the LORD by following the abominations of the nations that the LORD had driven out before the Israelites.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·ya·‘aś hā·ra‘ bə·‘ê·nê Yah·weh kə·ṯō·w·‘ă·ḇōṯ hag·gō·w·yim ’ă·šer Yah·weh hō·w·rîš mip·pə·nê bə·nê yiś·rā·’êl

Word by word12 · parsed
וַיַּ֥עַשׂway·ya·‘aśAnd he didH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
הָרַ֖עhā·ra‘evilH7451
√ raʻ — bad or (as noun) evil (natural or moral)ArticleAdjectivemasculine singular
raʻ: bad or, as noun, evil (with article) The formulaic verdict of Kings. Cambridge presses the aggravation: the practices are the Canaanites' own, "but it was greater sin in him than in them, because he sinned in spite of knowledge." The definite article is doing that work in Hebrew: this is not evil discovered, it is the evil already named in the Law.
בְּעֵינֵ֣יbə·‘ê·nêin the sightH5869
√ ʻayin — an eye (literally or figuratively)Preposition-bNouncdc
יְהוָ֑הYah·wehof the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
כְּתֽוֹעֲבֹת֙kə·ṯō·w·‘ă·ḇōṯby following the abominationsH8441
√ tôwʻêbah — properly, something disgusting (morally), iPreposition-kNounfeminine plural construct
tôwʻêbah: something morally disgusting, an abomination A plural construct governed by comparative k. Ellicott sends the reader to Deuteronomy 29:17 and 1 Kings 11:5; Pulpit lists Genesis 15:16, Leviticus 18:25, Leviticus 20:23, Deuteronomy 9:5 and Deuteronomy 18:12, and concludes that it was "solely because of their abominations" that the nations were cast out. The word therefore carries its own verdict with it.
הַגּוֹיִ֔םhag·gō·w·yimof the nationsH1471
√ gôwy — a foreign nationArticleNounmasculine plural
אֲשֶׁר֙’ă·šerthatH834
√ ʼăsher — who, which, what, thatPronounrelative
Relative particle binding the eviction clause to the nations.
יְהוָ֔הYah·wehthe LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
הוֹרִ֣ישׁhō·w·rîšhad driven outH3423
√ yârash — to occupy (by driving out previous tenants, and possessing in their place)VerbHifilPerfectthird person masculine singular
yârash: to occupy by driving out previous tenants (Hiphil) Causative: YHWH is the evicting landlord, Israel the incoming tenant. The narrator's logic is tenancy, and the identical clause reappears verbatim in v. 9 with a harsher verb (hišmîḏ, to exterminate), which is how the unit escalates its own charge without adding a single new fact.
מִפְּנֵ֖יmip·pə·nêbeforeH6440
√ pânîym — the face (as the part that turns)Preposition-mNouncommon plural construct
בְּנֵ֥יbə·nêthe IsraelitesH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural construct
יִשְׂרָאֵֽל׃yiś·rā·’êl. . .H3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular
3

For he rebuilt the high places that his father Hezekiah had destroyed, and he raised up altars for Baal. He made an Asherah pole, as King Ahab of Israel had done, and he worshiped and served all the host of heaven.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·yā·šāḇ way·yi·ḇen ’eṯ- hab·bā·mō·wṯ ’ă·šer ’ā·ḇîw ḥiz·qî·yā·hū ’ib·baḏ way·yā·qem miz·bə·ḥōṯ lab·ba·‘al way·ya·‘aś ’ă·šê·rāh ka·’ă·šer me·leḵ ’aḥ·’āḇ yiś·rā·’êl ‘ā·śāh way·yiš·ta·ḥū way·ya·‘ă·ḇōḏ ’ō·ṯām lə·ḵāl ṣə·ḇā haš·šā·ma·yim

Word by word24 · parsed
וַיָּ֗שָׁבway·yā·šāḇFor he rebuiltH7725
√ shûwb — to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
shûwb: to turn back, hence away The verb of return used adverbially with bânâh: he did again the thing his father undid. Ellicott records the LXX and Vulgate preserving the idiom literally. That Kings should spend the repentance-verb on apostasy is the grammatical shape of the whole reign.
וַיִּ֙בֶן֙way·yi·ḇen. . .H1129
√ bânâh — to build (literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
הַבָּמ֔וֹתhab·bā·mō·wṯthe high placesH1116
√ bâmâh — an elevationArticleNounfeminine plural
אֲשֶׁ֥ר’ă·šerthatH834
√ ʼăsher — who, which, what, thatPronounrelative
אָבִ֑יו’ā·ḇîwhis fatherH1
√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructthird person masculine singular
חִזְקִיָּ֣הוּḥiz·qî·yā·hūHezekiahH2396
√ Chizqîyâh — Chizkijah, a king of Judah, also the name of two other IsraelitesNounpropermasculine singular
אִבַּ֖ד’ib·baḏhad destroyedH6
√ ʼâbad — properly, to wander away, iVerbPielPerfectthird person masculine singular
ʼâbad: to wander away, to perish (Piel) Intensive stem, causative in force. The lexeme measures how complete Hezekiah's reform had been (compare 2 Kings 18:4), and so how deliberate the reversal is: Manasseh is not neglecting a reform, he is resurrecting what was made to perish.
וַיָּ֨קֶםway·yā·qemand he raised upH6965
√ qûwm — to rise (in various applications, literal, figurative, intensive and causative)Conjunctive wawVerbHifilConsecutive imperfectthird person masculine singular
מִזְבְּחֹ֜תmiz·bə·ḥōṯaltarsH4196
√ mizbêach — an altarNounmasculine plural
לַבַּ֗עַלlab·ba·‘alfor BaalH1168
√ Baʻal — Baal, a Phoenician deityPreposition-l, ArticleNounpropermasculine singular
וַיַּ֤עַשׂway·ya·‘aśHe madeH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConsecutive imperfectthird person masculine singular
אֲשֵׁרָה֙’ă·šê·rāhan Asherah poleH842
√ ʼăshêrâh — Asherah (or Astarte) a Phoenician goddessNounfeminine singular
ʼăshêrâh: Asherah, a Phoenician goddess Cambridge: "probably a wooden image of a goddess so called." Gill argues it cannot be a planted grove, since "groves were not so soon and easily planted, raised, and made," and identifies it with Astarte of the Sidonians. K&D reads it as the same image that reappears in v. 7 inside the Holy Place. The noun is therefore the thread that ties v. 3 to the climax of the unit.
כַּאֲשֶׁ֣רka·’ă·šerasH834
√ ʼăsher — who, which, what, thatPreposition-kPronounrelative
מֶ֣לֶךְme·leḵKingH4428
√ melek — a kingNounmasculine singular construct
אַחְאָב֙’aḥ·’āḇAhabH256
√ ʼAchʼâb — Achab, the name of a king of Israel and of a prophet at BabylonNounpropermasculine singular
יִשְׂרָאֵ֔לyiś·rā·’êlof IsraelH3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular
עָשָׂ֗ה‘ā·śāhhad doneH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person masculine singular
ʻâsâh: to do or make The comparison to Ahab is the narrator's severest available insult to a Davidic king, and it is made with the same verb that has just described Manasseh's own making of the Asherah (word 11): he did as Ahab did. Cambridge notes Ahab first brought Baal and Asherah into Israel at Jezebel's instigation; K&D refers the clause to 1 Kings 16:32 and 33. Kings ordinarily measures a Judahite king against David (compare 2 Kings 18:3 of Hezekiah); measuring this one against the house of Ahab, as it earlier did of Jehoram at 2 Kings 8:18, is the formula for a Davidic king who has crossed into northern apostasy.
וַיִּשְׁתַּ֙חוּ֙way·yiš·ta·ḥūand he worshipedH7812
√ shâchâh — to depress, iConjunctive wawVerbHitpaelConsecutive imperfectthird person masculine singular
shâchâh: to depress, to prostrate oneself (Hitpael) Reflexive-intensive. Paired with ʻâbad (to serve, word 19), the two verbs form the standard Hebrew pair for full cultic allegiance, body and labour both.
וַֽיַּעֲבֹ֖דway·ya·‘ă·ḇōḏand servedH5647
√ ʻâbad — to work (in any sense)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
אֹתָֽם׃’ō·ṯāmH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine plural
לְכָל־lə·ḵālallH3605
√ kôl — properly, the wholePreposition-lNounmasculine singular construct
צְבָ֣אṣə·ḇāthe hostH6635
√ tsâbâʼ — a mass of persons (or figuratively, things), especially regNouncommon singular construct
tsâbâʼ: a mass of persons or things, an army Barnes and K&D disagree with each other in substance here about what this worship was. Barnes calls it Sabaism and judges it "far more the character of an Arabian than an Assyrian or Chaldaean cult"; K&D derives it from the Assyrian era and distinguishes it carefully from Syrophoenician sun and moon worship under Baal and Astarte. Both are inferences about history, not about the Hebrew, and the Hebrew itself says only all the host of the heavens.
הַשָּׁמַ֔יִםhaš·šā·ma·yimof heavenH8064
√ shâmayim — the sky (as aloftArticleNounmasculine plural
4

Manasseh also built altars in the house of the LORD, of which the LORD had said, “In Jerusalem I will put My Name.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ū·ḇā·nāh miz·bə·ḥōṯ bə·ḇêṯ Yah·weh ’ă·šer Yah·weh ’ā·mar bî·rū·šā·lim ’ā·śîm ’eṯ- šə·mî

Word by word11 · parsed
וּבָנָ֥הū·ḇā·nāh[Manasseh] also builtH1129
√ bânâh — to build (literally and figuratively)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular
bânâh: to build The same verb Manasseh uses for high places (v. 3), for these altars, and for the courtyard altars (v. 5). He is a builder throughout the unit, and everything he builds is a rival. The perfect form here marks v. 4 as the general charge of which v. 5 is the specification, which is precisely K&D's reading of the two verses together.
מִזְבְּחֹ֖תmiz·bə·ḥōṯaltarsH4196
√ mizbêach — an altarNounmasculine plural
בְּבֵ֣יתbə·ḇêṯin the houseH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcPreposition-bNounmasculine singular construct
bayith: a house, in the greatest variation of applications The unit's pivot word: house here, house twice in v. 7. Barnes and Cambridge restrict these altars to the courts, since (Cambridge) an intrusion within the walls "would have been specially noted," and Azariah's intrusion was noted at 2 Chronicles 26:16. Poole and Gill take the holy place itself. The Hebrew alone does not decide it.
יְהוָ֑הYah·wehof the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
אֲשֶׁר֙’ă·šerof whichH834
√ ʼăsher — who, which, what, thatPronounrelative
יְהוָ֔הYah·wehthe LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
אָמַ֣ר’ā·marhad saidH559
√ ʼâmar — to say (used with great latitude)VerbQalPerfectthird person masculine singular
ʼâmar: to say The perfect introduces a direct divine quotation inside the narrator's indictment, so that God's own words become the measure of the crime.
בִּירוּשָׁלִַ֖םbî·rū·šā·limIn JerusalemH3389
√ Yᵉrûwshâlaim — Jerushalaim or Jerushalem, the capital city of PalestinePreposition-bNounproperfeminine singular
אָשִׂ֥ים’ā·śîmI will putH7760
√ sûwm — to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)VerbQalImperfectfirst person common singular
sûwm: to put, set, place First person imperfect: an act God claims as his own and as future-standing. Pulpit puts the resulting scandal plainly: where Jehovah put his Name, "it might at least have been expected that he would not find himself confronted with rivals."
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
שְׁמִֽי׃šə·mîMy NameH8034
√ shêm — an appellation, as amark or memorial of individualityNounmasculine singular constructfirst person common singular
shêm: an appellation as a mark or memorial of individuality Name-theology in Kings is not nominalism: the Name is the mode of God's presence in a chosen place (1 Kings 8:29; 1 Kings 9:3; Deuteronomy 12:5, as Gill cites). Manasseh therefore does not merely sin near the Name, he builds altars on the exact spot the Name was deposited, which is the specific outrage all seven commentators on this verse converge on.
5

In both courtyards of the house of the LORD, he built altars to all the host of heaven.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

biš·tê ḥaṣ·rō·wṯ bêṯ- Yah·weh way·yi·ḇen miz·bə·ḥō·wṯ lə·ḵāl ṣə·ḇā haš·šā·mā·yim

Word by word9 · parsed
בִּשְׁתֵּ֖יbiš·têIn bothH8147
√ shᵉnayim — twoPreposition-bNumberfeminine dual construct
shᵉnayim: two (feminine dual construct) The dual is exhaustive rather than merely enumerative. Ellicott presses the aggravation of the inner one: "Even in the inner and more sacred court, where the sacrifices were offered to Jehovah." Pulpit adds that the inner altar stood as a rival to Solomon's great brazen altar which Hezekiah had reinstated.
חַצְר֥וֹתḥaṣ·rō·wṯcourtyardsH2691
√ châtsêr — a yard (as inclosed by a fence)Nouncommon plural construct
châtsêr: a yard, as enclosed by a fence Cambridge refers the two courts to the inner or higher court of the priests and the great court, as at 1 Kings 6:36. The enclosure vocabulary matters: the courts exist as graded boundaries of holiness, so occupying both is a systematic rather than a casual desecration.
בֵּית־bêṯ-of the houseH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine singular construct
יְהוָֽה׃Yah·wehof the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
וַיִּ֥בֶןway·yi·ḇenhe builtH1129
√ bânâh — to build (literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
bânâh: to build Narrative consecutive imperfect, resuming v. 4.
מִזְבְּח֖וֹתmiz·bə·ḥō·wṯaltarsH4196
√ mizbêach — an altarNounmasculine plural
לְכָל־lə·ḵālto allH3605
√ kôl — properly, the wholePreposition-lNounmasculine singular construct
צְבָ֣אṣə·ḇāthe hostH6635
√ tsâbâʼ — a mass of persons (or figuratively, things), especially regNouncommon singular construct
tsâbâʼ: an army, a mustered host Repeated verbatim from v. 3, where the host was worshipped on the high places; now the same host has altars inside the courts. The repetition is how the narrator shows migration: the outdoor cult has moved in.
הַשָּׁמָ֑יִםhaš·šā·mā·yimof heavenH8064
√ shâmayim — the sky (as aloftArticleNounmasculine plural
6

He sacrificed his own son in the fire, practiced sorcery and divination, and consulted mediums and spiritists. He did great evil in the sight of the LORD, provoking Him to anger.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·he·‘ĕ·ḇîr bə·nōw ’eṯ- bā·’êš wə·‘ō·w·nên wə·ni·ḥêš wə·‘ā·śāh ’ō·wḇ wə·yid·də·‘ō·nîm la·‘ă·śō·wṯ hir·bāh hā·ra‘ bə·‘ê·nê Yah·weh lə·haḵ·‘îs

Word by word15 · parsed
וְהֶעֱבִ֤ירwə·he·‘ĕ·ḇîrHe sacrificedH5674
√ ʻâbar — to cross overConjunctive wawVerbHifilConjunctive perfectthird person masculine singular
ʻâbar: to cross over (Hiphil) The standard biblical euphemism for child sacrifice (compare 2 Kings 16:3, and Leviticus 18:21 in Poole's and Barnes's references). Pulpit judges that it was usually the firstborn who was given, as the most precious possible offering; Cambridge and Ellicott note the LXX and Chronicles both read a plural, "sons." The Hebrew here is singular.
בְּנוֹ֙bə·nōwhis own sonH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular constructthird person masculine singular
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
בָּאֵ֔שׁbā·’êšin the fireH784
√ ʼêsh — fire (literally or figuratively)Preposition-b, ArticleNouncommon singular
וְעוֹנֵ֣ןwə·‘ō·w·nênpracticed sorceryH6049
√ ʻânan — figuratively, to act covertly, iConjunctive wawVerbPielConjunctive perfectthird person masculine singular
ʻânan: figuratively, to act covertly, to practise soothsaying (Piel) A rare lexeme, in eleven verses. Cambridge surveys the proposals (reading omens from sounds or bird flight; deciding lucky days) and prefers the Revised Version's broad "practised augury"; Pulpit floats instead the evil eye. That the ancient versions themselves disagree is honest evidence that the precise technique is not recoverable.
וְנִחֵ֔שׁwə·ni·ḥêšand divinationH5172
√ nâchash — properly, to hiss, iConjunctive wawVerbPielConjunctive perfectthird person masculine singular
nâchash: properly, to hiss, to practise divination (Piel) Rarer still, in nine verses. The pair ʻânan + nâchash is the fixed formula of the prohibition in Leviticus 19:26 and Deuteronomy 18:10, and the Verifier confirms both lexemes shared with both texts. The verse is therefore reading like a checklist of the Torah's forbidden arts, kept in the Torah's own words.
וְעָ֥שָׂהwə·‘ā·śāhand consultedH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConjunctive perfectthird person masculine singular
א֖וֹב’ō·wḇmediumsH178
√ ʼôwb — properly, a mumble, iNounmasculine singular
ʼôwb: properly, a mumble, a necromancer or the spirit consulted Cambridge traces the word's history with unusual care: it means originally a bottle, applied first to the spirit within the possessed person, then to the person, then to the one called up from the dead (as Saul's request at 1 Samuel 28:8). The LXX renders it engastrimythos, ventriloquist. JFB echoes that gloss.
וְיִדְּעֹנִ֑יםwə·yid·də·‘ō·nîmand spiritistsH3049
√ yiddᵉʻônîy — properly, a knowing oneConjunctive wawNounmasculine plural
yiddᵉʻônîy: properly, a knowing one From the root "to know." Barnes notes the term is literally "wise men" and is always joined to those with familiar spirits; Cambridge says "wizard, which implies one who is supposed to be preternaturally wise, well represents the word." The pair ʼôwb + yiddᵉʻônîy is the canon's standing formula, and it is the verbal basis of several threads below.
לַעֲשׂ֥וֹתla·‘ă·śō·wṯHe didH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationPreposition-lVerbQalInfinitive construct
הִרְבָּ֗הhir·bāhgreatH7235
√ râbâh — to increase (in whatever respect)VerbHifilPerfectthird person masculine singular
râbâh: to increase, in whatever respect (Hiphil) Quantity, not intensity: he multiplied the doing. Pulpit's citation of Ewald, that Manasseh sent to distant lands for every famous cultus he could find, is a historical reconstruction, but it does describe what the Hebrew verb claims.
הָרַ֛עhā·ra‘evilH7451
√ raʻ — bad or (as noun) evil (natural or moral)ArticleAdjectivemasculine singular
בְּעֵינֵ֥יbə·‘ê·nêin the sightH5869
√ ʻayin — an eye (literally or figuratively)Preposition-bNouncdc
יְהוָ֖הYah·wehof the LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
לְהַכְעִֽיס׃lə·haḵ·‘îsprovoking Him to angerH3707
√ kaʻaç — to troublePreposition-lVerbHifilInfinitive construct
kaʻaç: to trouble, to provoke to anger (Hiphil infinitive) Purpose-infinitive. The lexeme is the covenant-anger word of Kings (fifty-two verses) and the Verifier finds it shared with 2 Kings 17:17, the northern kingdom's identical indictment, and with 1 Kings 14:15. The narrator is not describing a mood in God but invoking a formal verdict formula already applied to Israel, and now applied to Judah.
7

Manasseh even took the carved Asherah pole he had made and set it up in the temple, of which the LORD 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.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

pe·sel hā·’ă·šê·rāh ’ă·šer ‘ā·śāh way·yā·śem ’eṯ- bab·ba·yiṯ ’ă·šer Yah·weh ’ā·mar ’el- dā·wiḏ wə·’el- ḇə·nōw šə·lō·mōh haz·zeh bab·ba·yiṯ ū·ḇî·rū·šā·lim ’ă·šer bā·ḥar·tî mik·kōl šiḇ·ṭê yiś·rā·’êl ’ā·śîm ’eṯ- šə·mî lə·‘ō·w·lām

Word by word27 · parsed
פֶּ֥סֶלpe·selManasseh even took the carvedH6459
√ peçel — an idolNounmasculine singular construct
peçel: an idol, a carved image The construct chain makes this object definite and traceable: it is the Asherah of v. 3 relocated. K&D marks the placement as the summit of the account: "in the description of his idolatry, which advances gradatim, this is introduced as the very worst crime." Barnes notes it was this image that Josiah later took out and destroyed (2 Kings 23:6).
הָאֲשֵׁרָ֖הhā·’ă·šê·rāhAsherah poleH842
√ ʼăshêrâh — Asherah (or Astarte) a Phoenician goddessArticleNounfeminine singular
אֲשֶׁ֣ר’ă·šerH834
√ ʼăsher — who, which, what, thatPronounrelative
עָשָׂ֑ה‘ā·śāhhe had madeH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person masculine singular
וַיָּ֕שֶׂםway·yā·śemand set it upH7760
√ sûwm — to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular
sûwm: to put, to set The king's verb, in direct competition with God's identical verb at word 23 of this same verse and at v. 4. Strong's gives sûwm the widest deposit range (to put, make, appoint), and Hebrew narrative rarely comments on such a collision; it stages it, giving one root to both subjects inside one sentence and letting the reader hear the second occurrence as an answer to the first. Ellicott calls the resulting act "the climax of Manasseh's impiety," and K&D places it at the top of an account that advances by degrees.
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
בַּבַּ֗יִתbab·ba·yiṯin the templeH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcPreposition-b, ArticleNounmasculine singular
bayith: a house Repeated at word 16, where God calls it "this house." Ellicott, K&D and Pulpit all place the image within the temple proper, K&D specifically in the Holy Place.
אֲשֶׁ֨ר’ă·šerof whichH834
√ ʼăsher — who, which, what, thatPronounrelative
יְהוָה֙Yah·wehthe LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
אָמַ֤ר’ā·marhad saidH559
√ ʼâmar — to say (used with great latitude)VerbQalPerfectthird person masculine singular
אֶל־’el-toH413
√ ʼêl — near, with or amongPreposition
דָּוִד֙dā·wiḏDavidH1732
√ Dâvid — David, the youngest son of JesseNounpropermasculine singular
Dâvid: David Cambridge supplies the provenance of the quoted promise: for the words to David see 2 Samuel 7:13, and to Solomon 1 Kings 8:20; K&D cites 2 Samuel 7:13 and 1 Kings 9:3. This is the dynastic promise itself being read back over Manasseh's act.
וְאֶל־wə·’el-. . .H413
√ ʼêl — near, with or amongConjunctive wawPreposition
בְנ֔וֹḇə·nōwand his sonH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular constructthird person masculine singular
שְׁלֹמֹ֣הšə·lō·mōhSolomonH8010
√ Shᵉlômôh — Shelomah, David's successorNounpropermasculine singular
הַזֶּ֜הhaz·zehIn thisH2088
√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular
בַּבַּ֨יִתbab·ba·yiṯtempleH1004
√ bayith — a house (in the greatest variation of applications, especially family, etcPreposition-b, ArticleNounmasculine singular
וּבִירוּשָׁלִַ֗םū·ḇî·rū·šā·limand in JerusalemH3389
√ Yᵉrûwshâlaim — Jerushalaim or Jerushalem, the capital city of PalestineConjunctive waw, Preposition-bNounproperfeminine singular
אֲשֶׁ֤ר’ă·šerwhichH834
√ ʼăsher — who, which, what, thatPronounrelative
בָּחַ֙רְתִּי֙bā·ḥar·tîI have chosenH977
√ bâchar — properly, to try, iVerbQalPerfectfirst person common singular
bâchar: properly, to try, hence to choose Election language: the root means to test and so to select as proven. God's choosing of Jerusalem out of all the tribes is stated as accomplished (perfect), while his placing of the Name is stated as standing (imperfect). Manasseh's act cannot revoke the choosing; v. 8 shows what it can forfeit.
מִכֹּל֙mik·kōlout of allH3605
√ kôl — properly, the wholePreposition-mNounmasculine singular construct
שִׁבְטֵ֣יšiḇ·ṭêthe tribesH7626
√ shêbeṭ — a scion, iNounmasculine plural construct
יִשְׂרָאֵ֔לyiś·rā·’êlof IsraelH3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular
אָשִׂ֥ים’ā·śîmI will establishH7760
√ sûwm — to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically)VerbQalImperfectfirst person common singular
sûwm: to put, to set The collision completed: God sets his Name in this house forever, and in this house Manasseh has just set an image. The narrator lets the two clauses of one verse make the charge without a word of comment.
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
שְׁמִ֖יšə·mîMy NameH8034
√ shêm — an appellation, as amark or memorial of individualityNounmasculine singular constructfirst person common singular
לְעוֹלָֽם׃lə·‘ō·w·lāmforeverH5769
√ ʻôwlâm — properly, concealed, iPreposition-lNounmasculine singular
ʻôwlâm: properly, concealed, hence the vanishing point of time The promise is forever, and the next verse immediately attaches a condition. Holding both is the theological problem of the unit: Geneva resolves it by saying the land was held "only on condition," K&D by distinguishing the promise from its "lasting fulfilment." Neither erases the word forever, and neither should we.
8

I will never again cause the feet of the Israelites to wander from the land that I gave to their fathers, if only they are careful to do all I have commanded them—the whole Law that My servant Moses commanded them.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·lō ’ō·sîp̄ re·ḡel yiś·rā·’êl lə·hā·nîḏ min- hā·’ă·ḏā·māh ’ă·šer nā·ṯat·tî la·’ă·ḇō·w·ṯām ’im- raq yiš·mə·rū la·‘ă·śō·wṯ kə·ḵōl ’ă·šer ṣiw·wî·ṯîm ū·lə·ḵāl- hat·tō·w·rāh ’ă·šer- ‘aḇ·dî mō·šeh ṣiw·wāh ’ō·ṯām

Word by word24 · parsed
וְלֹ֣אwə·lōI will neverH3808
√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle
אֹסִ֗יף’ō·sîp̄againH3254
√ yâçaph — to add or augment (often adverbial, to continue to do a thing)VerbHifilImperfectfirst person common singular
yâçaph: to add or augment, to continue to do Hiphil first person: I will not continue. The grammar concedes a history of displacement while pledging its end, which is why every commentator here reaches for a past reference rather than a future one.
רֶ֣גֶלre·ḡelcause the feetH7272
√ regel — a foot (as used in walking)Nounfeminine singular construct
יִשְׂרָאֵ֔לyiś·rā·’êlof the IsraelitesH3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular
לְהָנִיד֙lə·hā·nîḏto wanderH5110
√ nûwd — to nod, iPreposition-lVerbHifilInfinitive construct
nûwd: to nod, to waver (Hiphil) A rare and vivid verb. K&D refers the promise to 2 Samuel 7:10, "that they may dwell in a place of their own, and be stirred up no more," and reads the building of the temple as its fulfilment. JFB traces it to the same promise. The threatened reversal is therefore the undoing of the Davidic settlement itself.
מִן־min-fromH4480
√ min — properly, a part ofPreposition
הָ֣אֲדָמָ֔הhā·’ă·ḏā·māhthe landH127
√ ʼădâmâh — soil (from its general redness)ArticleNounfeminine singular
ʼădâmâh: soil, from its general redness Ground rather than realm. The covenant sanction is agricultural: to be moved off the soil, not merely off the map.
אֲשֶׁ֥ר’ă·šerthatH834
√ ʼăsher — who, which, what, thatPronounrelative
נָתַ֖תִּיnā·ṯat·tîI gaveH5414
√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalPerfectfirst person common singular
nâthan: to give, with the greatest latitude of application The land is stated as gift, perfect tense, to the fathers. Gift and condition stand in the same sentence, and the unit never resolves the tension into either pure grace or pure contract.
לַֽאֲבוֹתָ֑םla·’ă·ḇō·w·ṯāmto their fathersH1
√ ʼâb — father, in a literal and immediate, or figurative and remote applicationPreposition-lNounmasculine plural constructthird person masculine plural
אִם־’im-ifH518
√ ʼim — used very widely as demonstrative, lo!Conjunction
רַ֣ק׀raqonlyH7535
√ raq — properly, leanness, iAdverb
raq: properly leanness, hence only, exclusively The narrowing particle. Geneva draws out the consequence without flinching: "seeing they did not obey the commandment of God, they were justly cast from the land which they had only on condition."
יִשְׁמְר֣וּyiš·mə·rūthey are carefulH8104
√ shâmar — properly, to hedge about (as with thorns), iVerbQalImperfectthird person masculine plural
shâmar: properly, to hedge about as with thorns The verb of keeping is a fencing verb, which rhymes exactly with the châtsêr, the fenced courts, that Manasseh filled with altars in v. 5. Israel was to hedge the commandment; instead the hedges around the holy were breached.
לַעֲשׂ֗וֹתla·‘ă·śō·wṯto doH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationPreposition-lVerbQalInfinitive construct
כְּכֹל֙kə·ḵōlallH3605
√ kôl — properly, the wholePreposition-kNounmasculine singular
אֲשֶׁ֣ר’ă·šerH834
√ ʼăsher — who, which, what, thatPronounrelative
צִוִּיתִ֔יםṣiw·wî·ṯîmI have commanded themH6680
√ tsâvâh — (intensively) to constitute, enjoinVerbPielPerfectfirst person common singularthird person masculine plural
וּלְכָל־ū·lə·ḵāl-the wholeH3605
√ kôl — properly, the wholeConjunctive waw, Preposition-lNounmasculine singular construct
הַ֨תּוֹרָ֔הhat·tō·w·rāhLawH8451
√ tôwrâh — a precept or statute, especially the Decalogue or PentateuchArticleNounfeminine singular
tôwrâh: a precept or statute, especially the Pentateuch Cambridge is precise about the syntax: "At the end of this clause there are not two sets of commands spoken of. ‘That which I have commanded them’ is only explained by ‘the law that my servant Moses commanded them’." Ellicott notes Chronicles and the versions omit the connecting "and," which supports the same reading. Pulpit adds that the words are not a citation of any one text but the sense of Deuteronomy 4:25 to 27, Deuteronomy 30:15 to 19, Psalm 89:28 to 32 and 1 Kings 9:4 to 9.
אֲשֶׁר־’ă·šer-thatH834
√ ʼăsher — who, which, what, thatPronounrelative
עַבְדִּ֥י‘aḇ·dîMy servantH5650
√ ʻebed — a servantNounmasculine singular constructfirst person common singular
מֹשֶֽׁה׃mō·šehMosesH4872
√ Môsheh — Mosheh, the Israelite lawgiverNounpropermasculine singular
צִוָּ֥הṣiw·wāhcommandedH6680
√ tsâvâh — (intensively) to constitute, enjoinVerbPielPerfectthird person masculine singular
אֹתָ֖ם’ō·ṯāmthemH853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine plural
9

But the people did not listen and Manasseh led them astray, so that they did greater evil than the nations that the LORD had destroyed before the Israelites.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·lō šā·mê·‘ū mə·naš·šeh way·yaṯ·‘êm la·‘ă·śō·wṯ ’eṯ- hā·rā‘ min- hag·gō·w·yim ’ă·šer Yah·weh hiš·mîḏ mip·pə·nê bə·nê yiś·rā·’êl

Word by word15 · parsed
וְלֹ֖אwə·lōBut [the people] did notH3808
√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle
שָׁמֵ֑עוּšā·mê·‘ūlistenH8085
√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcVerbQalPerfectthird person common plural
shâmaʻ: to hear intelligently, with implication of obedience The covenant verb of Deuteronomy, negated. Pulpit draws the consequence sharply: "Had they remained faithful, Manasseh's sin would not have affected their future." The people are not merely the king's victims in this verse; they are the first named defendants.
מְנַשֶּׁה֙mə·naš·šehand ManassehH4519
√ Mᵉnashsheh — Menashsheh, a grandson of Jacob, also the tribe descended from him, and its territoryNounpropermasculine singular
וַיַּתְעֵ֤םway·yaṯ·‘êmled them astrayH8582
√ tâʻâh — to vacillate, iConjunctive wawVerbHifilConsecutive imperfectthird person masculine singularthird person masculine plural
tâʻâh: to vacillate, to wander, to stagger The Hiphil makes Manasseh the cause of a national reeling. Henry's diagnosis is social rather than psychological: "In the reformation of large bodies, numbers are mere time-servers, and in temptation fall away." Gill notes the aggravation that Judah strayed with a law given and prophets sent.
לַעֲשׂ֣וֹתla·‘ă·śō·wṯso that they didH6213
√ ʻâsâh — to do or make, in the broadest sense and widest applicationPreposition-lVerbQalInfinitive construct
אֶת־’eṯ-H853
√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker
הָרָ֔עhā·rā‘greater evilH7451
√ raʻ — bad or (as noun) evil (natural or moral)ArticleAdjectivemasculine singular
raʻ: evil (with article) The third and last occurrence of the articled verdict-noun (vv. 2, 6, 9), and here it is set under a comparative. The unit is built as an ascending scale: he did the evil, he multiplied the evil, they did the evil more than the nations.
מִן־min-thanH4480
√ min — properly, a part ofPreposition
הַ֨גּוֹיִ֔םhag·gō·w·yimthe nationsH1471
√ gôwy — a foreign nationArticleNounmasculine plural
אֲשֶׁר֙’ă·šerthatH834
√ ʼăsher — who, which, what, thatPronounrelative
יְהוָ֔הYah·wehthe LORDH3068
√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular
הִשְׁמִ֣ידhiš·mîḏhad destroyedH8045
√ shâmad — to desolateVerbHifilPerfectthird person masculine singular
shâmad: to desolate, to exterminate A harsher verb than v. 2's yârash. Ellicott explains why Judah's idolatry rates worse than Canaan's: the nations "worshipped only their national gods, whereas Judah forsook its own God." Poole and Benson give the aggravation in terms of light and obligation. The verb change is the narrator's own quiet argument, and it lands on the clause that in v. 2 spoke of the nations' eviction and now speaks of their annihilation.
מִפְּנֵ֖יmip·pə·nêbeforeH6440
√ pânîym — the face (as the part that turns)Preposition-mNouncommon plural construct
בְּנֵ֥יbə·nêthe IsraelitesH1121
√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural construct
יִשְׂרָאֵֽל׃yiś·rā·’êl. . .H3478
√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. A son of twelve years, and a name that outlives him — 21:1

The chapter opens with arithmetic and ends, three words later, with a sentence disguised as a name. Manasseh is a son of twelve year in his reigning, and he reigns fifty-five, longer (Cambridge) than his father's whole life with the added fifteen years included, and longer than any other king of Judah or Israel. Barnes, K&D, JFB, Gill and Pulpit all draw the same inference from the number: at twelve in his accession year he was not born when Hezekiah lay dying in 2 Kings 20, so this is the child of the extended life. Pulpit presses the name itself, מְנַשֶּׁה "Forgetting," given perhaps as Joseph gave it (Genesis 41:51) because God had made the father forget his illness. Then the mother: חֶפְצִי־בָהּ, "my delight is in her." Ellicott, Barnes, Gill, Cambridge and Pulpit all note independently that Isaiah 62:4 gives this exact name to the restored Zion, and the Verifier confirms the lexeme H2657 stands in only two verses in the canon, this one and that one. Gill records the rabbinic tradition, from Jerome, that she was Isaiah's daughter, with the pointed rider that her father's name is suppressed "because so wicked a king was unworthy of such a grandfather"; Barnes thinks the tradition "scarcely probable." ⚙ The verse thus holds, in one line, a king named Forgetting and a mother named My-delight-is-in-her. Kings does not comment. It does not need to.

ii. The turning back: what a son can rebuild — 21:2-3

Verse 2 renders the standing verdict of Kings: he did the evil, with the article, כְּתוֹעֲבֹת הַגּוֹיִם, measured against the abominations of the nations whom YHWH dispossessed (hôwrîš, a tenancy verb) before the sons of Israel. Cambridge states the aggravation that the rest of the unit will develop: the practices are the Canaanites' own, but "it was greater sin in him than in them, because he sinned in spite of knowledge." On the cause, the commentators divide by temperament. JFB, Barnes, Pulpit and K&D all blame the anti-reform party of princes and priests who had opposed Isaiah throughout Hezekiah's reign and who "got the young prince Manasseh into their power" (JFB). Poole alone keeps the balance the text keeps: the princes are one cause, "and principally by his own vicious inclination." ⚙ We follow Poole, because the Hebrew subject of every verb in vv. 3 to 7 is Manasseh and no one else. Verse 3 then gives the reversal in a pair of finite verbs, וַיָּשָׁב וַיִּבֶן, which Ellicott notes the LXX and Vulgate render literally, "and he returned and built." What Hezekiah had made to perish (ʼibbaḏ, Piel, an annihilating stem) the son exhumes. Three cults are stacked in ascending order: the high places, then Baal and the Asherah "as did Ahab king of Israel," which Cambridge traces to Jezebel's importation, then the host of heaven, which K&D argues was new to Israel before the Assyrian era. Barnes calls that third cult Sabaism and argues from its character that it came from Arabia rather than Assyria; K&D argues Assyrian or Chaldaean origin and then, in his own footnote, concedes that Movers's proofs of the distinction "stand greatly in need of critical sifting." ⚙ The disagreement is real and the Hebrew does not adjudicate it; what the Hebrew says is all the host of the heavens, using צְבָא, the army-word by which the God of Israel is himself titled. Manasseh bowed himself (Hitpael, face to the ground) to the regiment of the LORD of hosts.

iii. Two altars, two courts, one house: the Name displaced — 21:4-5,7

These three verses are one movement, and its grammar is a collision. Twice God says אָשִׂים אֶת־שְׁמִי, I will set my Name (vv. 4 and 7, the identical form, though BSB renders it "put" then "establish"), and in v. 7 Manasseh וַיָּשֶׂם, sets, the carved image of the Asherah in the same house. One verb, two subjects, one address. The commentators divide on precise geography. Barnes and Cambridge restrict the altars of v. 4 to the courts of v. 5, Cambridge reasoning that intrusion within the temple walls "would have been specially noted," as Azariah's was at 2 Chronicles 26:16; Poole and Gill place them in the holy place itself. On v. 7 they converge: Ellicott, K&D and Pulpit all put the Asherah inside the temple building, K&D in the Holy Place, and K&D marks it as the summit of an account that "advances gradatim," the very worst crime. Verse 5 supplies the exhaustive dual, בִּשְׁתֵּי חַצְרוֹת, the two of the courtyards, which JFB identifies as the priests' court and the people's; Ellicott presses the inner one, "where the sacrifices were offered to Jehovah"; Pulpit notes the inner altar stood in rivalry to Solomon's great brazen altar that Hezekiah had reinstated. Pulpit's summary is the best of them: not on the opposite hills as Solomon had done, not in a rival temple as Athaliah had, but within God's own house. Poole names the category exactly, sacrilege: alienating from God the place "I have peculiarly consecrated to my worship and honour." ⚙ Note what the quoted promise of v. 7 actually contains that v. 4 did not: David and Solomon as its addressees, and the word לְעוֹלָם, forever. The narrator quotes the dynastic promise at its fullest strength precisely at the moment of its deepest insult.

iv. A son through the fire, and the arts of the Torah's prohibition — 21:6

Verse 6 reads like a checklist, and it is one. וְהֶעֱבִיר, he caused his son to pass over in the fire; וְעוֹנֵן וְנִחֵשׁ, he practised soothsaying and divination, the exact pair prohibited at Leviticus 19:26 and Deuteronomy 18:10 (the Verifier confirms both lexemes shared with both texts); וְעָשָׂה אוֹב וְיִדְּעֹנִים, literally he made a medium and knowing-ones. Cambridge and K&D read that last verb as appointment to office, not consultation, and JFB describes the resulting court, where these practitioners were "an influential class" as in Assyria and Babylon. Benson gives the child sacrifice its sharpest reading: dedication to Moloch "in contempt of the seal of circumcision by which he had been dedicated to God." Cambridge, working from the location Chronicles supplies, follows the valley of the son of Hinnom down to Tophet and then to the word Gehenna. The commentators are less certain than they sound about the techniques: Cambridge canvasses several senses of ʻânan and settles for the Revised Version's broad "practised augury," Pulpit prefers the evil eye, Barnes lists three possibilities and prefers none. ⚙ We record the uncertainty rather than pick. What is certain is the syntax of the close: הִרְבָּה לַעֲשׂוֹת, he multiplied to do (Pulpit: "he multiplied to work wickedness"), and then a purpose-infinitive, לְהַכְעִיס, in order to provoke to anger. Henry hears the purpose and says it plainly: "as if on purpose to provoke him to anger."

v. The condition, the staggering, and the verb that hardened — 21:8-9

The quoted promise runs on into v. 8 and turns conditional. I will not add to cause the foot of Israel to wander from the soil. K&D and JFB both refer this to 2 Samuel 7:10, and K&D adds the crucial qualification: "the lasting fulfilment of this promise, however, was made to rest upon the condition of Israel's faithful adherence to the commandments of God." Cambridge supplies the verb's weight: לְהָנִיד has "the notion of a restless unsettled state," and is used of Cain as a vagabond at Genesis 4:12 and 14. The threat is Cain's sentence applied to a nation, and the noun is אֲדָמָה, soil, the Edenic ground, not territory. Geneva draws the conclusion from the far side of the exile: they "were justly cast from the land which they had only on condition." Cambridge and Ellicott both note that there is one command here and not two: "that which I have commanded them" is explained by "the law that my servant Moses commanded them," and the connecting "and" is absent from Chronicles and the Vatican LXX. Then v. 9, and the verdict lands first on the people: and they did not listen, a bare plural with no subject. Pulpit: "The people, and not Manasseh alone, were disobedient." Henry's line is the most useful sociology in the unit: "In the reformation of large bodies, numbers are mere time-servers, and in temptation fall away." ⚙ The closing clause is v. 2's clause with one word changed, and that change is the whole argument: in v. 2 YHWH dispossessed (hôwrîš) the nations, in v. 9 he exterminated them (hišmîḏ), and the people who out-sinned them are standing on their soil.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Offered as this tool's own fallible reading, to be tested against the text. Read v. 7 slowly and the unit turns out to be built on a single Hebrew verb used twice. God says I will set my Name (אָשִׂים, sûwm); Manasseh sets (וַיָּשֶׂם, the same root) an image in the same house. Every other crime in this unit is a version of that one act: he builds where God builds, he sets where God sets, he makes (ʻāśāh) an Asherah and he makes (ʻāśāh) a medium, while God's own Name, per Strong's, is the memorial of an individuality that cannot be duplicated. This is why the narrator can say Judah did worse than Canaan without listing a single rite Canaan did not have. Canaan worshipped its own gods in its own places; Judah installed rivals in the one address God had given for himself. And the narrator is unsentimental about who is responsible. Verse 9 puts the people first, with a plural verb and no subject, before it names the king. Manasseh made them stagger (tâʻâh, to reel off course), but they did not listen first. ⚙ What we will not say, because this unit does not say it, is that the forever of v. 7 was a fiction. It stands in the text, quoted at the very moment of its insult, next to a condition in v. 8 that Israel fails. Kings holds an unconditional word and a conditional tenure in one breath and does not reconcile them here. Chronicles will later report a repentance this book never mentions. We think the honest reading is that 2 Kings 21 is deliberately withholding comfort: it tells you the Name is set forever in a house that now holds an Asherah, and leaves you to wait for the book to say how both can be true.

Not a verse, a reading offered to be tested: one verb, sûwm, to set, is used by God of his Name and by Manasseh of his idol, in the same house, in the same sentence.

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Hephzibah: the queen mother's name is the city's new name verbal / quotation: confirmed

The mother of Manasseh is חֶפְצִי־בָהּ (H2657), "my delight is in her." The Verifier finds the lexeme in exactly two verses in the canon: here, and Isaiah 62:4, where it is the name given to the restored Zion. Ellicott, Barnes, Gill, Cambridge and Pulpit each note the connection independently, Barnes adding that Hephzibah "was, however, no doubt, known to the prophet" and that the name may have been chosen in special compliment to her. ⚙ We stop short of Barnes's compliment theory, which is conjecture; the lexical fact stands on its own and it is sharp enough. The woman whose name is the future name of the purified city is the mother of the king who defiles it.

Isaiah 62:4

basis: Verifier: shared Hebrew lexeme H2657 Chephtsîy bâhh, occurring in only 2 verses in the canon (2 Kings 21:1 and Isaiah 62:4). A rare lexeme shared between two Hebrew texts, which is a verbal link; neither text quotes the other.

The catalogue of forbidden arts, kept in the Torah's own words verbal / quotation: confirmed

Verse 6 names soothsaying and divination with the precise pair עוֹנֵן (H6049, in eleven verses) and נִחֵשׁ (H5172, in nine verses), which is the fixed formula of the prohibitions at Leviticus 19:26 and Deuteronomy 18:10. Deuteronomy 18:10 shares the fire lexeme as well. K&D sends the reader to exactly these two texts on the phrase; Barnes and Gill do the same; Pulpit and Cambridge work through the disputed sense of the first verb. ⚙ The indictment of Manasseh is not written in Kings' own vocabulary of evil but in the Torah's vocabulary of prohibition, which is why the verse reads like a list: it is a list, and it is the Torah's.

Deuteronomy 18:10 · Leviticus 19:26

basis: Verifier: shared Hebrew lexemes H6049 ʻânan (in 11 vv) and H5172 nâchash (in 9 vv) with both refs, plus H784 ʼêsh with Deuteronomy 18:10. Both lexemes are rare and they occur together as a fixed prohibition formula; Hebrew to Hebrew, so a verbal link, not an explicit citation.

Ob and yiddeoni: the pair that runs from Endor to Manasseh's court verbal / quotation: confirmed

אוֹב (H178, in sixteen verses) and יִדְּעֹנִים (H3049, in eleven) appear as a bound pair across the canon: Leviticus 19:31, Leviticus 20:6 and 20:27 forbid them on pain of death, 1 Samuel 28:3 and 28:9 record Saul's purge and then his relapse at Endor, Isaiah 8:19 and Isaiah 19:3 mock them. Cambridge traces the word's development from bottle, to the spirit within the possessed, to the possessed person, to the one called up from the dead, citing Saul's request at 1 Samuel 28:8. Barnes notes the death penalty at Leviticus 20:27 and points to Endor as the best guide to the practice; Pulpit observes that Manasseh gave such persons office "instead of putting them to death, as the Law (Leviticus 20:27) required." ⚙ Read as a single chain, the pair marks three stages: forbidden in the Law, secretly consulted by a desperate king, then formally installed at court by Manasseh.

Leviticus 20:27 · 1 Samuel 28:3 · Isaiah 8:19

basis: Verifier: shared Hebrew lexemes H178 ʼôwb (in 16 vv) and H3049 yiddᵉʻônîy (in 11 vv) with each ref. Both are rare and occur here as a bound pair; Hebrew to Hebrew verbal link, with no claim that any text cites another.

Josiah undoes it, item by item verbal / quotation: confirmed

2 Kings 23:24 reports Josiah putting away the אוֹב and the יִדְּעֹנִים, with the same pair of lexemes as 21:6, and adds תּוֹרָה (H8451), the Law word of 21:8, as the standard by which he acts. Barnes notes at v. 7 that the very Asherah Manasseh set in the house is the one Josiah later takes out and destroys (2 Kings 23:6). ⚙ The correspondence is deliberate on the narrator's part: the reform chapter is written as a reversal of this one, line by line, which is also why the two share their rarest vocabulary.

2 Kings 23:24 · 2 Kings 23:6

basis: Verifier: shared Hebrew lexemes H3049 yiddᵉʻônîy (in 11 vv), H178 ʼôwb (in 16 vv) and H8451 tôwrâh (in 214 vv) with 2 Kings 23:24. The rarity of the first two carries the verbal tier; the 2 Kings 23:6 ref is added on Barnes's identification of the Asherah, not on a Verifier lexeme, and carries no verbal claim of its own.

Judah walks the road that ended the northern kingdom structural / thematic: confirmed

2 Kings 17:17, the obituary of Israel, indicts the north for passing sons through the fire, practising divination (נִחֵשׁ, H5172) and selling themselves to do evil לְהַכְעִיס (H3707), to provoke to anger. 21:6 ends with that same infinitive. 1 Kings 14:15 joins kaʻaç to אֲשֵׁרָה (H842) and threatens that the LORD will root Israel up from this good land and scatter them, which is the sanction 21:8 holds in suspense over Judah. Cambridge refers the Asherah note at 21:3 to 1 Kings 14:15; Pulpit compares 2 Kings 17:13 and 14 on sinning against light. ⚙ The verbal links here are real but the lexemes are common (fifty-two and forty verses), so we tier this structurally: the point is a shared verdict-pattern, not a quotation.

2 Kings 17:17 · 1 Kings 14:15

basis: Verifier: shared Hebrew lexemes H3707 kaʻaç (in 52 vv) and H5172 nâchash (in 9 vv) with 2 Kings 17:17; H842 ʼăshêrâh (in 40 vv) and H3707 kaʻaç with 1 Kings 14:15. kaʻaç and ʼăshêrâh are too common to carry a verbal tier on their own, so the link is recorded as a shared indictment pattern between two Hebrew texts.

The Chronicler's parallel, and a repentance Kings does not report flagged: verify source

2 Chronicles 33:1 to 9 covers this unit almost clause for clause, and the Verifier confirms shared lexemes at 33:3 and 33:6. Cambridge, Ellicott and K&D repeatedly note where the Chronicler differs: plural "Baalim" and "Asheroth" for the singulars here, plural "sons" for the son of v. 6, and the added location, the valley of the son of Hinnom. But Chronicles then reports at 33:11 to 13 what 2 Kings never mentions anywhere: Manasseh's captivity in Babylon, his prayer, and his restoration. Benson, Gill and Henry all import that captivity into their comment on 21:1, and Benson and Gill reckon its years inside the fifty-five. ⚙ We flag this rather than assert it. That Kings is silent about the repentance is a fact of this text; why it is silent is contested among critics, and the later Prayer of Manasseh, which fills the gap, is not canonical Scripture and is not the prayer Chronicles refers to. Readers should not let the Chronicler's ending be read back into Kings as if Kings had told it.

2 Chronicles 33:6 · 2 Chronicles 33:3 · 2 Chronicles 33:11

basis: Verifier bases are solid for the parallel itself (2 Chronicles 33:6: H3049 yiddᵉʻônîy in 11 vv, H178 ʼôwb in 16 vv, H7235 râbâh in 211 vv; 2 Chronicles 33:3: H7812 shâchâh, H8064 shâmayim, H1168 Baʻal). The flag is on the harmonisation, not the lexemes: the captivity and repentance at 2 Chronicles 33:11-13 are absent from 2 Kings, several commentators here read them in, and the extracanonical Prayer of Manasseh is commonly and wrongly cited as the prayer in question. Verify before repeating.

Something set up in the holy place: a cross-Testament pattern, not a quotation structural / thematic: confirmed

Manasseh sets a carved image inside the house where the Name was set, and Ellicott compares Ezekiel 43:7 and Jeremiah 7:30. The New Testament works the same pattern in Greek: Matthew 24:15 speaks of the abomination of desolation standing in the holy place, and 2 Thessalonians 2:4 of one who takes his seat in the temple of God, displaying himself as God. ⚙ These are Greek texts and this is Hebrew, so no shared Strong's lexeme exists and no verbal tier is available or honest here; the link is a shared structure, profanation by installation in the one place reserved for God's Name, and nothing in 2 Kings 21 claims to predict either passage. We record it as a pattern the later writers work with, not as a citation of this verse.

Matthew 24:15 · 2 Thessalonians 2:4 · Ezekiel 43:7

basis: Cross-Testament, Greek to Hebrew, so shared Strong's numbers are impossible by definition and no verbal tier can apply. Basis is the shared structure of profanation by installing a rival object or person in the sanctuary, with Ezekiel 43:7 and Jeremiah 7:30 cited by Ellicott on 21:7 as the Hebrew side of that pattern. No Verifier lexeme underwrites the NT refs.

Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Name set forever in a house that could be defiled ancient/widely-held

⚙ Twice God says I will set my Name in this house, and in v. 7 he says it לְעוֹלָם, forever, in the same sentence in which Manasseh sets an idol there. K&D, on the strength of 2 Samuel 7:13 and 1 Kings 9:3, states the principle flatly: the temple "was to serve as the dwelling-place of His name." Pulpit gives the scandal: where Jehovah put his Name, "it might at least have been expected that he would not find himself confronted with rivals." The problem this unit leaves open is how a forever can survive a house that men can fill with Asherahs and that Babylon will pull down. The apostolic answer is not that the promise was hyperbole but that the dwelling-place was provisional: the Word tabernacled among us (John 1:14), and Jesus called his own body the temple that would be destroyed and raised in three days (John 2:19 to 21). Stephen presses the same point from the Old Testament itself, that the Most High does not dwell in houses made with hands (Acts 7:48). ⚙ Manasseh could displace a Name from a building. He could not displace it from a body. That the temple prefigures Christ is the ancient and widely-held apostolic reading, stated by Christ himself in John 2; the specific application to Manasseh's desecration is our own inference from the grammar of v. 7.

John 2:19-21 · John 1:14 · Acts 7:48 · 2 Samuel 7:13

The worst king of Judah stands in the genealogy ancient/widely-held

⚙ The man this chapter indicts is named in Matthew 1:10, in the line that runs to Jesus Christ: Hezekiah begot Manasseh, Manasseh begot Amon. Every aggravation the commentators pile on here (Ellicott: Judah's idolatry worse than Canaan's; Poole and Benson: sin against clearer light and higher obligation; Cambridge: he sinned in spite of knowledge) attaches to a name the first Gospel prints without apology in the genealogy of the Messiah. Matthew does not soften it, and he does not soften Ahaz, Rehoboam, or the Uriah of v. 6 of his own chapter. ⚙ We take this as the text's own commentary on grace, and we take it soberly: the genealogy is not an acquittal of Manasseh, and Kings never reports his repentance. It is a statement that the line survived a king who did everything in his power to end it, which is why Chronicles' account of his restoration was received so readily by the church, and why the caution in our flagged thread above matters.

Matthew 1:10 · Romans 5:20

A son caused to pass through the fire, and a Son not spared novel

⚙ Verse 6 opens with וְהֶעֱבִיר, a Hiphil: Manasseh caused his son to pass over in the fire. It is the grammar of a father handing a son to a god, and Benson reads it as a counter-baptism, a dedication to Moloch "in contempt of the seal of circumcision by which he had been dedicated to God." Cambridge follows the valley where it was done, Ge Hinnom, into the word Gehenna. The New Testament uses the same shape of clause about God: he did not spare his own Son but delivered him up for us all (Romans 8:32), and the Son goes willingly (John 10:18). ⚙ The contrast is exact at three points and we state them as our own reading, not as any commentator's: Manasseh gave a son to buy favour from a god, the Father gave a Son to give favour to enemies; Manasseh's son was taken, the Son was given and gave himself; Manasseh's act made Gehenna a byword for the fire, the Son's act is what Christians claim delivers from it. We mark this novel. None of the eleven voices in this brief draws it, and it rests on our reading of the Hiphil, not on a stated canonical link.

Romans 8:32 · John 10:18 · John 3:16

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Albert Barnes, Notes on the Bible (1834)
  • Cambridge Bible for Schools and Colleges, (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text: BSB (CC0) with the Berean interlinear and Strong's numbering; all parses, lexemes and frequency counts above are taken from that apparatus and from the Verifier's computed thread bases. The Hebrew of 2 Kings 21:1 to 9 raises no significant textual difficulty, but this unit does carry several version differences that the commentators record and we have not adjudicated: Ellicott and Cambridge note that the LXX and 2 Chronicles 33:6 read a plural "sons" at v. 6 where the Hebrew here is singular בְּנוֹ; Ellicott notes that Chronicles and the Vatican LXX omit the connecting "and" before "all the law" in v. 8, which supports Cambridge's reading that one command is meant and not two; Cambridge reports that the LXX uses a feminine article for Baal at v. 3, which he attributes to the substitution of bosheth, shame, for the name Baal. Note also that the interlinear supplied for v. 1 places חֶפְצִי־ at index 12 and וְשֵׁם at index 13, out of reading order; the Hebrew clause is and the name of his mother was Hephzi-bah, and our notes follow the clause, not the index order.

Sources: eleven public-domain commentators (Ellicott, Benson, Henry, Barnes, JFB, Gill, Geneva, Cambridge, Pulpit, K&D, Poole). Three cautions. First, they are not eleven independent witnesses: Benson on v. 2 and v. 9 reproduces Poole almost verbatim, Benson on v. 7 quotes Henry by name, JFB on v. 3 credits Keil for the star-worship analysis, and Cambridge on v. 1 quotes Bp Hall. Second, Henry's entry is a single comment on 21:1 to 9 repeated under every verse, so it carries one weight, not nine. Third, the K&D entry on vv. 3 to 5 is capped in this brief (93 further characters were not shown) and we have quoted only from well within the supplied text. What is uncertain in this unit and left uncertain here: the precise sense of ʻânan in v. 6 (the ancient versions themselves disagree); whether the altars of v. 4 stood in the temple building or only in the courts (Poole and Gill against Barnes and Cambridge); the geographical origin of the star-worship (Barnes argues Arabian, K&D Assyrian or Chaldaean, and K&D's own footnote concedes his source needs critical sifting); and whether a regency governed during Manasseh's minority, which JFB and Pulpit entertain and Ellicott and Pulpit both admit leaves no trace in Kings or Chronicles. The reign length of fifty-five years is taken by Benson, Gill and JFB to include the Babylonian captivity reported at 2 Chronicles 33:11, which 2 Kings never mentions; see the flagged thread. Everything marked ⚙ is this tool's fallible synthesis and is offered to be tested.

= human, public-domain source, quoted and named. = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)