Manasseh
The name Manasseh is derived from the Hebrew root "נשה" (nasha), meaning "to forget" or "to cause to forget." This name is significant in the biblical narrative, as it reflects the spiritual amnesia that characterized his reign. Manasseh's rule is often remembered for leading Judah into idolatry and forgetting the covenant with God. His name serves as a poignant reminder of the dangers of spiritual forgetfulness and the importance of remembering God's laws and promises.

was twelve years old
The mention of Manasseh's age when he became king highlights his youth and inexperience. At twelve, he was likely impressionable and vulnerable to the influences around him. This detail underscores the importance of godly mentorship and guidance for young leaders. It also serves as a cautionary tale about the potential consequences when young leaders are not grounded in the faith and values of their forebears.

when he became king
The transition to kingship at such a young age suggests a period of instability or urgency in the kingdom. In the ancient Near Eastern context, kingship was often hereditary, and the early ascension of a young king could indicate the untimely death of a predecessor or political maneuvering. This phrase invites reflection on the divine sovereignty over leadership transitions and the need for prayerful support of those in authority.

and he reigned in Jerusalem
Jerusalem, the city of David, holds profound theological significance as the center of worship and the location of the Temple. Manasseh's reign in this holy city is particularly tragic given his promotion of idolatry and desecration of sacred spaces. This phrase serves as a reminder of the responsibility of leaders to uphold the sanctity of places dedicated to God and the impact of their actions on the spiritual health of a nation.

fifty-five years
Manasseh's lengthy reign is notable as the longest of any king of Judah. This extended period allowed for significant influence, both positive and negative. Historically, long reigns could bring stability, but in Manasseh's case, it also meant prolonged exposure to his idolatrous practices. This duration challenges believers to consider the enduring impact of leadership and the importance of repentance and reform.

His mother’s name was Hephzibah
The inclusion of Hephzibah's name is significant, as it reflects the biblical tradition of acknowledging maternal influence. The name Hephzibah means "My delight is in her," suggesting a positive connotation. This detail invites speculation about her role in Manasseh's life and reign. It also highlights the broader biblical theme of the influence of family and upbringing on one's spiritual journey.

And he did evil
The phrase "did evil" in Hebrew is "וַיַּעַשׂ הָרַע" (vaya'as hara). This expression is frequently used in the Old Testament to describe actions that are morally and spiritually corrupt, particularly in the context of the kings of Israel and Judah. The word "evil" (הָרַע, hara) encompasses not only moral wickedness but also actions that are contrary to God's commandments. This phrase sets the tone for Manasseh's reign, indicating a departure from the covenantal faithfulness expected of a king of Judah.

in the sight of the LORD
The Hebrew phrase "בְּעֵינֵי יְהוָה" (be'enei Yahweh) translates to "in the sight of the LORD." This expression underscores the omniscience of God, who sees and judges the actions of individuals and nations. It serves as a reminder that human actions are always visible to God, who is the ultimate judge of righteousness. This phrase emphasizes the seriousness of Manasseh's actions, as they are not just politically or socially wrong, but offensive to God Himself.

according to the abominations
The term "abominations" in Hebrew is "כְּתוֹעֲבוֹת" (keto'avot), which refers to practices that are detestable and repugnant to God. These often include idolatry, child sacrifice, and other pagan rituals that were common among the Canaanite nations. The use of this term highlights the severity of Manasseh's sins, as he engaged in practices that were explicitly condemned by God and were the reason for the original expulsion of the Canaanites from the land.

of the nations
The "nations" (הַגּוֹיִם, hagoyim) refers to the pagan peoples who inhabited the land of Canaan before the Israelites. These nations were known for their idolatrous practices and moral corruption. By following their ways, Manasseh not only rejected the distinctiveness of Israel as God's chosen people but also aligned himself with those whom God had judged and displaced.

that the LORD had driven out
The phrase "had driven out" (הוֹרִישׁ, horish) refers to the divine action of dispossessing the Canaanite nations to make way for the Israelites. This was a fulfillment of God's promise to Abraham and a demonstration of His power and judgment against sin. Manasseh's actions are thus portrayed as a reversal of God's redemptive work, as he reintroduces the very practices that led to the Canaanites' expulsion.

before the Israelites
The term "before" (מִפְּנֵי, mipnei) indicates precedence and serves as a historical reminder to the Israelites of God's past actions on their behalf. The Israelites were meant to be a holy nation, distinct from the surrounding peoples. Manasseh's adoption of pagan practices is a direct affront to this calling and serves as a cautionary tale of the consequences of forsaking God's commands.

He rebuilt the high places
The phrase "high places" refers to elevated sites often used for worship in ancient Israel. These locations were typically associated with pagan rituals and idolatry, which were contrary to the worship of Yahweh. The Hebrew term "bamah" is used here, indicating a place of illicit worship. Hezekiah, Manasseh's father, had previously destroyed these sites in an effort to centralize worship in Jerusalem and purify the religious practices of Judah. Manasseh's rebuilding of these high places signifies a direct reversal of his father's reforms and a return to idolatrous practices.

that his father Hezekiah had destroyed
Hezekiah is remembered as a king who sought to restore true worship in Judah, aligning with the covenantal laws given to Israel. His destruction of the high places was a significant religious reform aimed at eradicating idolatry. The Hebrew root "shamad" means to destroy or annihilate, emphasizing the thoroughness of Hezekiah's actions. Manasseh's actions, therefore, represent a significant spiritual decline and a rejection of his father's godly legacy.

he erected altars for Baal
Baal was a prominent Canaanite deity associated with fertility and storms. The erection of altars for Baal indicates a syncretism where the worship of Yahweh was mixed with pagan practices. The Hebrew word "mizbeach" for altar suggests a place of sacrifice, highlighting the seriousness of Manasseh's idolatry. This act is reminiscent of the northern kingdom's practices under Ahab, suggesting a deliberate alignment with the apostate traditions of Israel.

and made an Asherah pole
Asherah was a goddess worshiped in various ancient Near Eastern cultures, often associated with Baal. The "Asherah pole" was a wooden symbol or idol representing the goddess, and its presence in Judah signifies a deep entrenchment of pagan worship. The Hebrew term "Asherah" can refer both to the goddess and the cultic object, indicating the pervasive nature of this idolatry. Manasseh's actions here are a stark violation of the first and second commandments, which prohibit the worship of other gods and the making of idols.

as Ahab king of Israel had done
Ahab, one of the most infamous kings of Israel, is often remembered for his promotion of Baal worship, largely influenced by his marriage to Jezebel. The comparison to Ahab underscores the severity of Manasseh's apostasy. Ahab's reign was marked by significant spiritual and moral decline, and Manasseh's emulation of Ahab's practices suggests a similar trajectory for Judah. This historical parallel serves as a warning of the consequences of turning away from God.

He also worshiped all the host of heaven
The "host of heaven" refers to celestial bodies such as the sun, moon, and stars, which were often deified in ancient Near Eastern religions. The Hebrew term "tsaba" implies a multitude or army, indicating the vast array of heavenly bodies worshiped. This practice was explicitly forbidden in Deuteronomy 4:19, highlighting Manasseh's blatant disregard for God's commandments. Worshiping the host of heaven represents a further departure from monotheism and a deeper entrenchment in idolatry.

and served them
The act of serving these deities indicates a devotion and allegiance that should have been reserved for Yahweh alone. The Hebrew word "abad" means to serve or worship, suggesting a complete submission to these false gods. This service is not merely ritualistic but involves a heart posture that has turned away from the covenant relationship with God. Manasseh's actions reflect a profound spiritual rebellion, leading Judah into a period of darkness and divine judgment.

He built altars
This phrase indicates an act of rebellion against God’s commandments. The Hebrew root for "built" is "בָּנָה" (banah), which typically signifies construction or establishment. In this context, it is used negatively, as King Manasseh constructed altars for pagan worship within the sacred precincts of the temple. This act was a direct violation of the first commandment and a desecration of the temple, which was meant to be a place dedicated solely to the worship of Yahweh. Historically, this reflects a period of syncretism in Judah, where foreign religious practices were incorporated into the worship of the God of Israel, leading the nation into idolatry.

in the house of the LORD
The "house of the LORD" refers to the temple in Jerusalem, which was the central place of worship for the Israelites. The Hebrew term for "house" is "בַּיִת" (bayit), signifying not just a physical structure but a dwelling place for God’s presence. The temple was built by Solomon as a fulfillment of God’s promise to David, and it symbolized God’s covenant with Israel. By building altars to other gods within this sacred space, Manasseh was not only defiling the temple but also challenging the very presence and authority of God in Israel.

of which the LORD had said
This phrase underscores the authority and the direct communication of God’s will to His people. The LORD, or "יהוה" (Yahweh), is the covenant name of God, emphasizing His eternal and unchanging nature. The use of "had said" indicates that God’s instructions regarding the temple were clear and unequivocal. This highlights the gravity of Manasseh’s sin, as it was a conscious decision to go against the explicit word of God.

'In Jerusalem I will put My Name.'
The declaration "In Jerusalem I will put My Name" signifies God’s choice of Jerusalem as the spiritual center for His people. The Hebrew concept of "Name" (שֵׁם, shem) goes beyond mere identification; it represents God’s character, authority, and presence. By choosing Jerusalem, God was establishing a unique relationship with the city and its inhabitants. This phrase is a reminder of the special status Jerusalem held as the city where God’s presence dwelt in the temple. Manasseh’s actions were a direct affront to this divine election, as he introduced foreign gods into the very place where God had chosen to manifest His presence. Historically, this period of apostasy under Manasseh’s reign led to significant spiritual decline in Judah, setting the stage for future judgment and exile.

In both courtyards
The phrase "In both courtyards" refers to the two main areas within the temple complex in Jerusalem: the inner and outer courtyards. These courtyards were integral to the temple's design, serving as spaces for worship and sacrifice. The inner courtyard was reserved for the priests, while the outer courtyard was accessible to the people. The desecration of these sacred spaces by building altars to foreign deities highlights the extent of King Manasseh's apostasy. Historically, the temple was the center of Jewish worship, and its defilement would have been seen as a direct affront to God.

of the house of the LORD
The "house of the LORD" refers to Solomon's Temple, a sacred place where the Israelites believed God's presence dwelled. The Hebrew term for "house" (בַּיִת, bayit) signifies not just a physical structure but a dwelling place for God's name and glory. The temple was a symbol of the covenant between God and Israel, and its defilement by Manasseh's actions represented a severe breach of this covenant. This act of sacrilege would have been deeply troubling to the faithful, as it signified a turning away from the worship of Yahweh.

he built altars
The act of building altars in the temple courtyards was a direct violation of God's commandments. The Hebrew word for "altars" (מִזְבְּחוֹת, mizbechot) typically refers to structures used for sacrifices and offerings. In the context of Israelite worship, altars were meant for sacrifices to Yahweh alone. By constructing altars for other deities, Manasseh was not only introducing idolatry but also corrupting the very heart of Israel's worship practices. This action reflects a broader pattern of syncretism and rebellion against God's laws during Manasseh's reign.

to all the host of heaven
The phrase "to all the host of heaven" indicates the worship of celestial bodies such as the sun, moon, and stars. This form of idolatry was common among neighboring pagan cultures and was explicitly forbidden in the Mosaic Law (Deuteronomy 4:19). The Hebrew term for "host" (צָבָא, tsaba) can mean an army or multitude, emphasizing the vast array of heavenly bodies that were being worshiped. This practice represented a significant departure from monotheism and was seen as a rejection of God's sovereignty over creation. Manasseh's actions in promoting such worship were a stark contrast to the exclusive devotion to Yahweh that was central to Israelite identity.

He sacrificed his son in the fire
This phrase refers to the abominable practice of child sacrifice, which was prevalent among some ancient Near Eastern cultures, notably the worshipers of Molech. The Hebrew word for "sacrificed" (עָבַר, 'abar) implies a crossing over or passing through, often associated with fire. This act was strictly forbidden in the Mosaic Law (Leviticus 18:21), highlighting the depth of Manasseh's apostasy. It serves as a stark reminder of the spiritual and moral decline that can occur when God's commandments are ignored.

practiced sorcery and divination
The Hebrew words for "sorcery" (כָּשַׁף, kashaph) and "divination" (נָחַשׁ, nachash) indicate attempts to manipulate or predict the future through occult means. These practices were condemned in Deuteronomy 18:10-12, as they represented a reliance on powers other than God. Historically, such practices were common in surrounding pagan nations, and their adoption by Israel's king signifies a profound departure from reliance on Yahweh.

consulted mediums and spiritists
The terms "mediums" (אוֹב, 'ov) and "spiritists" (יִדְּעֹנִי, yidde'oni) refer to individuals who claimed to communicate with the dead or with spirits. This was another form of idolatry and rebellion against God, as it sought guidance from sources other than the divine revelation given to Israel. The presence of these practices in Manasseh's reign illustrates the extent of his spiritual corruption and the influence of pagan cultures.

He did great evil in the sight of the LORD
The phrase "great evil" (רַע, ra') underscores the severity of Manasseh's actions. In the biblical narrative, "evil" is often associated with actions that are directly opposed to God's will and character. The "sight of the LORD" (עֵינֵי יְהוָה, 'enei Yahweh) emphasizes that nothing is hidden from God, and He is the ultimate judge of human actions. This serves as a sobering reminder of the accountability each person has before God.

provoking Him to anger
The Hebrew root for "provoking" (כָּעַס, ka'as) conveys the idea of inciting or stirring up anger. God's anger is not capricious but is a righteous response to sin and rebellion. Manasseh's actions were not only personal failings but also led the nation of Judah into sin, thus provoking God's just wrath. This highlights the seriousness of leading others astray and the consequences of turning away from God's covenant.

Manasseh even set up
The name "Manasseh" in Hebrew means "causing to forget," which is tragically fitting for a king who led Judah into deep idolatry, causing them to forget the ways of the LORD. The phrase "set up" indicates a deliberate action, a conscious decision to place something in a position of prominence. This act of setting up an idol in the temple was a direct affront to God, showing a willful rebellion against the covenant established with Israel.

the carved image of Asherah
"Asherah" was a Canaanite goddess associated with fertility and was often represented by a wooden pole or carved image. The Hebrew word for "carved image" suggests an idol crafted with skill and intent, highlighting the seriousness of Manasseh's sin. This idol was not just any idol but one that symbolized the syncretism and moral decay that had infiltrated Judah, leading them away from the worship of Yahweh.

he had made
The phrase "he had made" underscores Manasseh's personal involvement in the creation of this idol. It was not merely inherited or found; it was crafted under his direction. This personal involvement signifies a deep-seated apostasy, as the king himself was actively participating in the creation and promotion of idolatry.

in the house
The "house" refers to the temple in Jerusalem, the sacred place where God's presence dwelt among His people. By placing an idol in the temple, Manasseh was defiling the very heart of Israel's worship. This act was not just a political or cultural statement but a spiritual abomination, directly challenging the holiness of God’s dwelling place.

of which the LORD had said
This phrase reminds us of the divine authority and the sacred promises associated with the temple. The LORD's words are eternal and unchanging, and His declarations about the temple were meant to establish it as a place of pure worship. Manasseh's actions were in direct violation of God's explicit commands, showing a blatant disregard for divine instruction.

to David and to his son Solomon
David and Solomon were chosen by God to lead Israel and to establish the temple as a central place of worship. The mention of these two kings serves as a reminder of the covenantal promises and the legacy of faithfulness that Manasseh was abandoning. It highlights the contrast between the godly leadership of David and Solomon and the apostasy of Manasseh.

In this house and in Jerusalem
The specificity of "this house" and "Jerusalem" emphasizes the unique role of the temple and the city as the spiritual center of Israel. Jerusalem was chosen by God as the place where His name would dwell, making Manasseh's idolatry even more egregious. It was a desecration of the chosen city and the sacred space meant for the worship of Yahweh alone.

which I have chosen out of all the tribes of Israel
God's choice of Jerusalem and the temple was an act of divine election, setting it apart from all other places. This choice was a sign of God's special relationship with Israel, a relationship that Manasseh was undermining through his idolatry. The phrase underscores the gravity of Manasseh's sin, as it was a rejection of God's sovereign choice and favor.

I will establish My Name forever
The promise to "establish My Name forever" speaks to the enduring nature of God's covenant with Israel. His name represents His presence, authority, and character. Manasseh's actions were a direct challenge to this promise, attempting to replace the eternal name of Yahweh with the transient and false gods of the nations. Yet, despite Manasseh's rebellion, God's promises remain steadfast, offering hope for redemption and restoration.

I will never again cause
This phrase reflects a divine promise, emphasizing God's commitment to His people. The Hebrew root here is "lo" (לא) for "never" and "yasaph" (יָסַף) for "again," indicating a cessation of previous actions. Historically, this promise is significant as it reassures the Israelites of stability and divine favor, contingent upon their obedience. It echoes God's covenantal faithfulness, a recurring theme throughout the Old Testament.

the feet of the Israelites to wander
The imagery of "feet" and "wander" evokes the Israelites' past experiences, particularly the 40 years in the wilderness. The Hebrew word "raglayim" (רַגְלַיִם) for "feet" symbolizes movement and journey, while "nua" (נוּעַ) for "wander" suggests instability and restlessness. This phrase underscores the contrast between their past disobedience and the potential for a settled, prosperous future in the Promised Land.

from the land that I gave to their fathers
This phrase highlights the continuity of God's promises from generation to generation. The "land" (אֶרֶץ, "eretz") is central to the Abrahamic covenant, representing not just physical territory but also spiritual inheritance. The reference to "fathers" (אָבוֹת, "avot") connects the present generation to the patriarchs, reinforcing the idea of a divinely ordained legacy.

if only they will be careful
The conditional nature of this promise is crucial. The Hebrew "shamar" (שָׁמַר) for "be careful" implies diligent observance and mindfulness. This reflects the covenantal relationship where blessings are contingent upon obedience. It serves as a reminder of the Israelites' responsibility to uphold their part of the covenant.

to do all I have commanded them
This phrase emphasizes comprehensive obedience. The Hebrew "asah" (עָשָׂה) for "do" suggests active implementation, while "kol" (כֹּל) for "all" indicates completeness. The commands are not selective but encompass the entirety of God's instructions, underscoring the importance of holistic faithfulness.

the whole Law that My servant Moses commanded them
The "whole Law" (תּוֹרָה, "Torah") refers to the comprehensive set of instructions given through Moses. The mention of "My servant Moses" highlights Moses' role as a mediator of God's will. This phrase roots the Israelites' obligations in the foundational events of Sinai, reminding them of the divine origin and authority of the Law.

But the people did not listen
This phrase highlights the persistent disobedience of the Israelites. The Hebrew root for "listen" is "שָׁמַע" (shama), which implies not just hearing but also obeying. The Israelites' failure to heed God's commands reflects a recurring theme in their history, where despite numerous warnings and prophets sent by God, they chose to ignore divine guidance. This disobedience is a stark reminder of the human tendency to stray from God's path, emphasizing the need for vigilance and faithfulness in one's spiritual journey.

and Manasseh led them astray
Manasseh, the son of Hezekiah, is one of the most notorious kings of Judah. The Hebrew word for "led astray" is "תָּעָה" (ta'ah), meaning to wander or err. Manasseh's reign is marked by idolatry and the reversal of his father's reforms. His leadership led the people into practices that were abominable in the sight of God, such as idol worship and child sacrifice. This serves as a cautionary tale about the influence of leadership and the responsibility of those in power to guide their people towards righteousness.

to do more evil
The phrase "more evil" underscores the severity of the sins committed under Manasseh's rule. The Hebrew word for "evil" is "רַע" (ra), which encompasses wickedness, harm, and moral corruption. Manasseh's actions were not only a personal failing but also led the nation into deeper sin than even the pagan nations around them. This comparison highlights the gravity of their transgressions and the extent to which they had fallen from God's standards.

than the nations the LORD had destroyed before the Israelites
This reference to the nations destroyed by the LORD serves as a historical reminder of God's judgment against sin. The Canaanite nations were removed from the land due to their abominable practices, as detailed in Leviticus 18 and Deuteronomy 9. The Israelites, who were meant to be a holy people set apart for God, had now surpassed these nations in wickedness. This serves as a sobering reminder of the consequences of turning away from God and the importance of maintaining a covenant relationship with Him.

And the LORD spoke
This phrase emphasizes the direct communication from God, highlighting His active involvement in guiding His people. The Hebrew root for "spoke" is דָּבַר (dabar), which implies not just speaking but also commanding or declaring. This underscores the authority and seriousness of the message being delivered. In the historical context, God's communication through prophets was a primary means of conveying His will and warnings to Israel, demonstrating His desire for a relationship with His people and His commitment to guiding them.

through His servants
The term "servants" here is translated from the Hebrew word עֲבָדִים (avadim), which denotes those who are in service to a master. In this context, it refers to the prophets who were chosen by God to deliver His messages. This highlights the humility and dedication required of those who serve God, as well as the honor of being chosen as His mouthpiece. The prophets were not acting on their own authority but were instruments through whom God communicated His divine will.

the prophets
The prophets were individuals called by God to deliver His messages to the people. The Hebrew word נְבִיאִים (nevi'im) is used here, which refers to those who are divinely inspired to speak on behalf of God. Historically, prophets played a crucial role in Israel, serving as both foretellers of future events and forthtellers of God's truth. They were often tasked with calling the people back to faithfulness and warning them of the consequences of their disobedience. This phrase underscores the continuity of God's revelation and His ongoing commitment to guide and correct His people through chosen messengers.

Manasseh king of Judah
Manasseh was the son of Hezekiah and became king at the age of twelve. His reign, lasting 55 years, is noted as one of the most evil in Judah's history. The name "Manasseh" in Hebrew means "causing to forget," which is tragically fitting as he led the nation to forget the ways of Yahweh. Historically, Manasseh's reign is marked by a significant departure from the religious reforms of his father, Hezekiah, and a return to idolatry and pagan practices.

has committed these abominations
The term "abominations" in Hebrew is "toebah," often used in the Old Testament to describe practices that are detestable to God, particularly idolatry and moral corruption. Manasseh's actions included the reintroduction of idol worship, child sacrifice, and other pagan rituals. These acts were not only religiously offensive but also socially destructive, leading the people away from the covenant relationship with God.

and has done more evil than the Amorites who preceded him
The Amorites were one of the Canaanite nations that inhabited the Promised Land before the Israelites. They were known for their idolatrous practices and moral depravity. By comparing Manasseh's actions to those of the Amorites, the text emphasizes the severity of his sins. This comparison serves as a stark warning of how far Judah had fallen under his leadership, surpassing even the notorious wickedness of the Amorites.

and he has led Judah into sin
Manasseh's influence as king extended beyond his personal actions; he led the entire nation of Judah into sin. The Hebrew word for "led" implies guidance or direction, indicating that Manasseh actively encouraged the people to follow his idolatrous practices. This leadership failure highlights the responsibility of those in authority to guide their people in righteousness and the devastating consequences when they do not.

with his idols
Idolatry was a direct violation of the first two commandments given to Moses. The "idols" mentioned here refer to the physical representations of false gods that Manasseh erected throughout Judah, including in the temple of the Lord. This act of placing idols in the temple was particularly egregious, as it defiled the sacred space dedicated to the worship of Yahweh. The presence of these idols symbolized a complete turning away from God and a breach of the covenant relationship.

Therefore
This word serves as a pivotal transition, indicating a conclusion or result based on prior actions or statements. In the context of 2 Kings 21, it refers to the preceding verses detailing the sinful reign of King Manasseh, who led Judah into idolatry and abominations. The Hebrew word "לָכֵן" (lakhen) often introduces divine judgment, emphasizing the certainty and righteousness of God's response to sin.

this is what the LORD
The phrase underscores the authority and sovereignty of God. "LORD" in Hebrew is "יְהוָה" (YHWH), the sacred, covenantal name of God, highlighting His eternal and unchanging nature. It reminds the reader that the message is not from a human prophet but from God Himself, who is faithful to His covenant and just in His judgments.

the God of Israel
This title reaffirms God's special relationship with Israel, His chosen people. Despite their unfaithfulness, God remains their God, which underscores both His enduring love and the seriousness of their betrayal. Historically, this relationship is rooted in the Abrahamic covenant, where God promised to be with Israel, making their idolatry even more grievous.

says
The Hebrew word "אָמַר" (amar) is used here, indicating a declaration or proclamation. It conveys the weight and authority of God's words, which are not mere suggestions but divine decrees that will surely come to pass.

Behold
This word, "הִנֵּה" (hinneh) in Hebrew, is an attention-grabbing term, urging the listener or reader to pay close attention to what follows. It serves as a divine alert, signaling the importance and immediacy of the forthcoming message.

I am bringing
The phrase indicates God's active role in the unfolding events. The Hebrew verb "בָּא" (bo) suggests an imminent action, emphasizing that the disaster is not a random occurrence but a direct consequence orchestrated by God in response to Judah's sins.

such disaster
The term "רָעָה" (ra'ah) in Hebrew can mean evil, calamity, or disaster. It reflects the severity of the judgment that is to come. This disaster is not arbitrary but a measured response to the nation's persistent idolatry and rebellion against God.

upon Jerusalem and Judah
This specifies the target of God's judgment. Jerusalem, the holy city, and Judah, the southern kingdom, were both centers of worship and governance. Their mention highlights the gravity of their sin, as they were meant to be examples of faithfulness to the surrounding nations.

that the ears of all who hear of it will tingle
This vivid imagery, "תִּצַּלְנָה" (titsalnah) in Hebrew, conveys shock and horror. The phrase suggests that the coming judgment will be so unprecedented and severe that it will cause a physical reaction in those who hear about it. It serves as a warning to all nations, illustrating the seriousness of turning away from God.

I will stretch over Jerusalem
The phrase "I will stretch" suggests an action of deliberate measurement and judgment. In the Hebrew context, the verb "to stretch" (natah) often implies an extension of influence or power. Here, God is extending His judgment over Jerusalem, indicating a divine assessment of the city's moral and spiritual state. The imagery of stretching a line signifies precision and thoroughness, emphasizing that God's judgment is neither arbitrary nor capricious but measured and just.

the measuring line of Samaria
The "measuring line" (qaw) is a tool used for construction, symbolizing judgment and destruction in this context. Samaria, the capital of the Northern Kingdom of Israel, had already faced God's judgment due to its idolatry and sin. By referencing Samaria, God warns Jerusalem that it will face a similar fate if it continues in its disobedience. This serves as a historical reminder of the consequences of turning away from God, urging the people of Jerusalem to heed the lessons of their northern neighbors.

and the plumb line of the house of Ahab
A "plumb line" (mishqeleth) is used to ensure vertical accuracy in building, symbolizing the standard of righteousness. The "house of Ahab" refers to the dynasty of one of Israel's most notorious kings, known for leading the nation into idolatry and immorality. By invoking Ahab, God highlights the severity of Jerusalem's sin, equating it with the infamous wickedness of Ahab's reign. This serves as a stark warning that deviation from God's standards will lead to inevitable judgment.

I will wipe Jerusalem as one wipes a bowl
The act of wiping a bowl clean (machah) signifies a complete and thorough cleansing. In ancient times, a bowl would be wiped to remove all remnants, leaving it spotless. This metaphor illustrates God's intention to purify Jerusalem by removing all traces of its sin and corruption. It is a vivid depiction of divine judgment that also carries a redemptive undertone, suggesting that after judgment, there is the possibility of renewal and restoration.

wiping it and turning it upside down
The repetition of "wiping" emphasizes the totality of the cleansing process. Turning the bowl "upside down" (haphak) signifies a complete overturning of the current state of affairs. This phrase underscores the radical transformation that God's judgment will bring. It serves as a call to repentance, urging the people to recognize the seriousness of their situation and to turn back to God before it is too late. The imagery of overturning also hints at the potential for a new beginning, should the people choose to align themselves with God's will.

So I will forsake
The Hebrew root for "forsake" is "עָזַב" (azab), which conveys a sense of abandonment or leaving behind. In the context of the covenant relationship between God and Israel, this is a profound statement. Historically, God had promised to be with Israel, but their persistent idolatry and disobedience led to this severe consequence. This phrase underscores the seriousness of turning away from God and the resulting divine judgment.

the remnant of My inheritance
The term "remnant" refers to what is left of a larger group, often used in the Bible to describe those who remain faithful or are left after judgment. "Inheritance" in Hebrew is "נַחֲלָה" (nachalah), which signifies a possession or heritage. Israel is often referred to as God's inheritance, highlighting their special status among the nations. This phrase indicates that even the remaining faithful ones are not exempt from the consequences of the nation's collective sin.

and deliver them into the hands of their enemies
The act of delivering into the hands of enemies is a common biblical motif for divine judgment. The Hebrew word "נָתַן" (natan) means to give or deliver. This phrase reflects the historical reality of Israel's conquest by foreign powers due to their disobedience. It serves as a sobering reminder of the protective hand of God being removed, allowing adversaries to prevail.

and they will become plunder and spoil
"Plunder" and "spoil" are terms that describe the taking of goods by force, often used in the context of war. The Hebrew words "בַּז" (baz) and "שָׁלָל" (shalal) emphasize the totality of loss and humiliation. This phrase paints a vivid picture of the consequences of sin, where the people of God, once blessed and protected, become vulnerable and exploited.

to all their enemies
The phrase "to all their enemies" indicates the comprehensive nature of the judgment. It is not just one enemy but multiple adversaries that will come against them. This reflects the historical invasions by Assyrians and Babylonians, among others. It serves as a warning of the far-reaching effects of turning away from God, where protection is withdrawn, and adversaries are empowered.

because they have done evil in My sight
This phrase underscores the omniscience of God, who sees all actions and intentions. The Hebrew word for "evil" is "רָע" (ra), which conveys not just moral wickedness but also the destructive consequences of such actions. The phrase "in My sight" emphasizes God's personal witness to the sins of His people, highlighting His role as the ultimate judge. Historically, this reflects the consistent disobedience of Israel, despite being chosen and set apart by God. The phrase serves as a reminder of the covenant relationship between God and Israel, where obedience was expected in response to His deliverance and blessings.

and have provoked Me to anger
The Hebrew root for "provoked" is "כָּעַס" (ka'as), which means to irritate or vex. This indicates a deliberate action that stirs God's righteous anger. The anger of God is not capricious but is a response to persistent rebellion and idolatry. This phrase reflects the seriousness of Israel's sin, which was not just a breach of law but a personal affront to God. In a broader theological context, it serves as a warning of the consequences of turning away from God's commandments and the importance of repentance and faithfulness.

from the day their fathers came out of Egypt
This phrase recalls the Exodus, a foundational event in Israel's history when God delivered them from slavery. The mention of "their fathers" connects the current generation with their ancestors, emphasizing a continuous pattern of disobedience. The Exodus was a time of miracles and divine intervention, yet it was also marked by frequent rebellion against God. This historical context serves as a backdrop for understanding the depth of Israel's ingratitude and the long-suffering nature of God, who remained faithful despite their repeated failures.

until this day
The phrase "until this day" signifies the ongoing nature of Israel's rebellion. It highlights the patience and forbearance of God, who has endured their disobedience over generations. This continuity of sin serves as a sobering reminder of the human propensity to stray from God's ways. In a spiritual sense, it calls believers to examine their own lives for patterns of sin and to seek God's grace for transformation. The historical context of this phrase points to the period of the kings, a time marked by idolatry and moral decline, culminating in the eventual exile as a consequence of their actions.

Moreover, Manasseh
The name "Manasseh" is derived from the Hebrew root "נשה" (nasha), meaning "to forget" or "to cause to forget." Manasseh was the son of Hezekiah and became king of Judah. His reign is marked by a significant departure from the faithfulness of his father, leading to a period of spiritual and moral decline in Judah. Historically, Manasseh's reign is one of the longest in Judah's history, lasting 55 years, which underscores the prolonged period of idolatry and apostasy he introduced.

shed so much innocent blood
The phrase "innocent blood" refers to the unjust killing of those who were not guilty of any crime deserving death. In the Hebrew context, shedding innocent blood is a grave sin, as life is sacred and given by God. Manasseh's actions are historically understood to include the persecution and execution of prophets and those who opposed his idolatrous practices. This phrase highlights the extent of Manasseh's cruelty and the moral corruption during his reign.

that he filled Jerusalem from end to end
This hyperbolic expression emphasizes the vastness and pervasiveness of the violence and injustice perpetrated under Manasseh's rule. Jerusalem, the holy city, was meant to be a place of peace and worship, yet it became a site of bloodshed and defilement. The phrase suggests that no part of the city was untouched by Manasseh's atrocities, indicating a complete moral and spiritual decay.

besides the sin that he had caused Judah to commit
Manasseh's influence extended beyond his personal actions to lead the entire nation of Judah into sin. The Hebrew word for "sin" here is "חטא" (chata), which means to miss the mark or to err. Manasseh's introduction of idolatry and pagan practices caused the people to stray from their covenant relationship with God. This phrase underscores the responsibility of leaders to guide their people in righteousness and the severe consequences when they lead them astray.

so that they did evil in the eyes of the LORD
The phrase "in the eyes of the LORD" indicates God's perspective and judgment on the actions of Judah. The Hebrew word for "evil" is "רע" (ra), which denotes wickedness and moral corruption. This phrase serves as a reminder that God sees and judges the actions of nations and individuals. The evil done by Judah under Manasseh's leadership was not just a violation of societal norms but a direct affront to God's holiness and commandments.

As for the rest of the acts of Manasseh
This phrase introduces a summary of King Manasseh's reign, suggesting that what follows is a mere glimpse into his life and rule. The Hebrew word for "acts" is "ma'aseh," which often refers to deeds or works. Manasseh's reign was marked by significant idolatry and evil practices, as detailed earlier in the chapter. His acts were not just political but deeply spiritual, impacting the nation's relationship with God. This phrase invites reflection on the legacy one leaves behind and the importance of aligning one's actions with God's will.

all he did
The phrase "all he did" encompasses the entirety of Manasseh's reign, both good and bad. The Hebrew word "asah" means to do or make, indicating the active role Manasseh played in shaping the spiritual and political landscape of Judah. His actions were comprehensive, affecting every aspect of life in the kingdom. This serves as a reminder of the far-reaching consequences of leadership and the responsibility leaders have to guide their people in righteousness.

and the sin he committed
Here, the focus shifts to the moral and spiritual failures of Manasseh. The Hebrew word for "sin" is "chatta'ah," which implies missing the mark or falling short of God's standards. Manasseh's sins were not minor transgressions but significant deviations from the covenantal path set by God for His people. This phrase underscores the gravity of sin and its ability to lead a nation astray, highlighting the need for repentance and divine forgiveness.

are they not written
This rhetorical question emphasizes the documentation and historical record of Manasseh's reign. The act of writing, "kathab" in Hebrew, signifies the importance of preserving history for future generations. It suggests that the lessons from Manasseh's life were meant to be remembered and learned from, serving as a cautionary tale for those who would follow.

in the Book of the Chronicles of the Kings of Judah?
This phrase refers to a historical record that chronicled the reigns of the kings of Judah. The "Book of the Chronicles" is not the same as the biblical books of 1 and 2 Chronicles but likely a separate historical document. This reference highlights the importance of historical records in understanding God's dealings with His people. It serves as a reminder that God is sovereign over history, and the actions of leaders are accountable to Him. The mention of Judah specifically points to the southern kingdom, emphasizing the divided nature of Israel during this period and the unique challenges faced by its leaders.

And Manasseh rested
The phrase "rested" is often used in the Old Testament to denote death, particularly of the kings of Israel and Judah. The Hebrew word used here is "שָׁכַב" (shakab), which means to lie down or to sleep. This euphemism for death reflects a belief in the afterlife and the hope of resurrection, a concept that is more fully developed in the New Testament. The use of "rested" suggests a peaceful transition, despite Manasseh's tumultuous reign, indicating God's grace even in judgment.

with his fathers
This phrase indicates that Manasseh was buried in the traditional burial place of the kings, signifying continuity and connection with his ancestors. It reflects the importance of family lineage and heritage in ancient Israelite culture. The phrase also implies a sense of belonging and acceptance, despite Manasseh's sins, highlighting the enduring covenant between God and the house of David.

and was buried in his palace garden
The burial in his palace garden, rather than the traditional royal tombs, is significant. It may suggest a deviation from royal protocol, possibly due to Manasseh's controversial reign. The garden setting could symbolize a return to Edenic peace, a place of rest and reflection. Archaeologically, gardens were often associated with royalty and divinity in the ancient Near East, serving as a place of solace and beauty.

the garden of Uzza
The specific mention of "the garden of Uzza" is intriguing. Uzza is not a well-documented figure, leading to various interpretations. Some scholars suggest it may have been a well-known location or a personal name associated with the garden. The mention of Uzza adds a layer of mystery and invites reflection on the transient nature of human achievements and the enduring nature of God's creation.

And his son Amon reigned in his place
The transition of power to Amon, Manasseh's son, underscores the dynastic continuity of the Davidic line, despite the moral and spiritual failings of individual kings. Amon's reign, though brief and marked by evil, is part of the larger narrative of God's faithfulness to His promises. This phrase reminds us of the sovereignty of God in the affairs of nations and the hope for redemption through the lineage of David, ultimately fulfilled in Jesus Christ.

Amon
The name Amon is of Hebrew origin, meaning "faithful" or "trustworthy." However, Amon's reign was marked by unfaithfulness to God, as he continued the idolatrous practices of his father, Manasseh. This highlights the tragic irony of his name, serving as a reminder that one's name or heritage does not guarantee righteousness or faithfulness to God.

was twenty-two years old
Amon's young age when he ascended to the throne suggests a lack of maturity and experience, which may have contributed to his inability to lead the nation back to the worship of Yahweh. In the biblical context, youth often symbolizes potential and promise, but without wisdom and guidance, it can lead to folly.

when he became king
The transition of power in ancient Israel was a significant event, often fraught with political and spiritual implications. Amon's ascension to the throne continued the dynastic line of David, yet his reign was a departure from the covenantal faithfulness expected of a Davidic king.

and he reigned in Jerusalem
Jerusalem, the city of David, was the political and spiritual center of Israel. Amon's reign in this sacred city underscores the gravity of his actions, as his idolatry and wickedness defiled the very heart of the nation meant to be a light to the Gentiles.

two years
The brevity of Amon's reign is indicative of its instability and the divine judgment upon his leadership. In the biblical narrative, short reigns often reflect God's disfavor and the consequences of disobedience. Amon's quick downfall serves as a warning of the fleeting nature of power when it is not rooted in righteousness.

His mother’s name was Meshullemeth
The mention of Amon's mother, Meshullemeth, highlights the importance of maternal influence in the biblical text. Her name, meaning "friend" or "ally," suggests a potential role in shaping Amon's character and decisions. However, the text does not provide further details about her influence, leaving readers to ponder the impact of family dynamics on spiritual and moral development.

daughter of Haruz
The identification of Meshullemeth as the daughter of Haruz provides a genealogical context, emphasizing the interconnectedness of families and tribes in Israel. This detail underscores the communal nature of identity and the potential for generational patterns of behavior, both positive and negative.

she was from Jotbah
Jotbah, a location not frequently mentioned in Scripture, adds a geographical dimension to Amon's background. The inclusion of this detail may suggest the diverse influences and cultural interactions present in Amon's upbringing, contributing to his complex character and reign.

And he did evil
The phrase "did evil" in Hebrew is "וַיַּעַשׂ הָרַע" (vayya'as hara). This expression is frequently used in the Old Testament to describe actions that are contrary to God's commandments and desires. The word "evil" (הָרַע, hara) encompasses not only moral wickedness but also actions that lead to chaos and disorder, opposing the divine order established by God. In the context of the kings of Israel and Judah, doing evil often involved idolatry, injustice, and leading the people away from the covenant relationship with God. This phrase sets the tone for the spiritual and moral evaluation of a king's reign, indicating a departure from righteousness.

in the sight of the LORD
The Hebrew phrase "בְּעֵינֵי יְהוָה" (be'ene Yahweh) translates to "in the sight of the LORD." This expression emphasizes that the actions of the king are not just judged by human standards but are evaluated by God Himself, who sees all and knows the heart. It underscores the omniscience and omnipresence of God, who is the ultimate judge of human actions. This phrase serves as a reminder that all deeds, whether public or private, are visible to God and will be held accountable by His divine standards.

as his father Manasseh had done
The comparison to "his father Manasseh" is significant, as Manasseh is noted in the biblical narrative for his extensive idolatry and leading Judah into sin. Manasseh's reign is described in 2 Kings 21:1-18, where he is depicted as one of the most wicked kings of Judah, introducing altars for Baal, Asherah poles, and even sacrificing his own son. The phrase "as his father Manasseh had done" indicates a continuation of this sinful legacy, highlighting the generational impact of a leader's actions. It serves as a cautionary note on the influence of parental example and the importance of breaking cycles of sin through repentance and turning back to God.

He walked in all the ways of his father
This phrase indicates a continuation of behavior and choices, emphasizing the influence of parental example. In Hebrew, "walked" (הָלַךְ, halak) often signifies a manner of life or conduct. The "ways" (דֶּרֶךְ, derek) refer to the path or lifestyle, suggesting that the son, Amon, followed the sinful practices of his father, Manasseh. Historically, this reflects the period of Judah's spiritual decline, where the kings led the nation away from the covenant with Yahweh. The phrase serves as a cautionary tale about the impact of ungodly leadership and the importance of righteous living.

he served the idols his father had served
The word "served" (עָבַד, avad) implies a form of worship or devotion, often used in the context of servitude or labor. The "idols" (עֲצַבִּים, atzabim) are false gods, which in the context of ancient Israel, were often associated with the Canaanite deities like Baal and Asherah. This phrase highlights the perpetuation of idolatry, a direct violation of the first two commandments given to Israel. Archaeological findings, such as altars and idol remnants, corroborate the prevalence of idol worship during this era. This serves as a reminder of the dangers of turning away from the one true God and the ease with which sin can become entrenched in a culture.

and worshiped them
The term "worshiped" (שָׁחָה, shachah) means to bow down or prostrate oneself, indicating reverence and submission. This act of worship was not just a physical gesture but a spiritual allegiance. In the biblical context, worship is due only to Yahweh, and this phrase underscores the gravity of Amon's apostasy. Theologically, it reflects the heart's inclination to idolatry when not aligned with God's will. This serves as a powerful reminder of the need for spiritual vigilance and the importance of worshiping God in spirit and truth, as emphasized throughout Scripture.

He abandoned
The Hebrew root for "abandoned" is "עָזַב" (azav), which conveys a sense of forsaking or leaving behind. This word is often used in the Old Testament to describe a deliberate turning away from God, highlighting a conscious decision to reject divine guidance and covenantal relationship. In the context of 2 Kings 21, this abandonment is not just a personal failing but a national tragedy, as it reflects the king's influence over the spiritual direction of Judah. The act of abandoning God is a grave sin, as it signifies a breach of the covenant established with the forefathers, leading to spiritual and moral decay.

the LORD
The term "LORD" in all capital letters is a translation of the Hebrew "יהוה" (YHWH), the sacred and personal name of God revealed to Moses. This name signifies God's eternal presence and unchanging nature. In abandoning the LORD, the king is not just turning away from a deity but from the very essence of Israel's identity and history. The LORD is the covenant-keeping God who delivered Israel from Egypt and established them in the Promised Land. To forsake Him is to reject the foundation of their national and spiritual life.

the God of his fathers
This phrase emphasizes the continuity of faith and the importance of generational fidelity to God. The "fathers" refer to the patriarchs—Abraham, Isaac, and Jacob—who were in covenant with God. By abandoning the God of his fathers, the king is severing ties with his spiritual heritage and the promises made to his ancestors. This highlights the importance of maintaining faithfulness to God across generations, as each generation is called to uphold the covenant and pass it on to the next.

and did not walk
The phrase "did not walk" is derived from the Hebrew "הָלַךְ" (halak), meaning to go, walk, or live. In biblical terms, walking is often used metaphorically to describe one's conduct or way of life. To "walk in the way of the LORD" implies living according to God's commandments and statutes. The king's failure to walk in God's way indicates a life lived contrary to divine instruction, leading to moral and spiritual decline.

in the way of the LORD
The "way of the LORD" refers to the path of righteousness and obedience outlined in the Torah. It encompasses the moral, ethical, and spiritual guidelines given by God to His people. Walking in this way is synonymous with living a life that honors God and reflects His character. The king's refusal to walk in this way signifies a rejection of God's authority and a preference for idolatry and wickedness, which ultimately leads to judgment and exile for the nation.

Then the servants of Amon
This phrase introduces the key players in the unfolding drama. The term "servants" here refers to those who were in the service of King Amon, likely his officials or members of his court. In the Hebrew context, the word for "servants" (עֲבָדִים, avadim) can denote a range of roles from slaves to high-ranking officials. This highlights the internal betrayal and the discontent within Amon's own ranks. Historically, this reflects a period of instability and moral decline in Judah, as Amon continued the idolatrous practices of his father, Manasseh, which likely led to dissatisfaction and unrest among his people.

conspired against him
The act of conspiracy indicates a secret plan by a group to do something unlawful or harmful. The Hebrew root for "conspired" (קָשַׁר, qashar) implies binding together, suggesting a deliberate and united effort to overthrow the king. This reflects the political intrigue and the dangerous environment of the royal court, where power struggles were common. Theologically, this can be seen as a consequence of Amon's failure to follow God's commandments, leading to divine judgment through human actions.

and killed the king
The ultimate act of rebellion and treachery is the assassination of the king. The Hebrew verb for "killed" (הָרַג, harag) is straightforward, indicating a violent end. This act of regicide was not only a political maneuver but also a significant moral and spiritual event, as it marked the end of Amon's short and sinful reign. From a conservative Christian perspective, this serves as a sobering reminder of the wages of sin and the inevitable downfall that follows a life lived in opposition to God's will.

in his palace
The location of the assassination, "in his palace," underscores the vulnerability and the false sense of security that Amon might have felt. The palace, a symbol of power and authority, becomes the very place of his demise. This setting highlights the irony and the tragic end of a king who failed to secure his reign through righteousness. Historically, palaces were fortified and guarded, yet Amon's death within its walls signifies the deep-seated betrayal and the collapse of his authority. Spiritually, it serves as a metaphor for the heart, where sin can lead to destruction if not guarded by faith and obedience to God.

But the people of the land
This phrase refers to the common populace or the general citizenry of Judah. In the Hebrew context, "the people of the land" (Hebrew: עַם הָאָרֶץ, 'am ha'aretz) often denotes those who were not part of the ruling elite but held significant influence, especially in times of political instability. Historically, this group could sway the direction of the nation, as seen here where they take decisive action against conspirators. Their involvement underscores the communal responsibility and the power of collective action in maintaining or restoring order.

struck down
The Hebrew verb used here is נָכָה (nakah), which means to smite, strike, or kill. This action indicates a decisive and violent response to the conspiracy against King Amon. It reflects the seriousness with which the people viewed the betrayal and their commitment to justice. In a broader biblical context, such actions, though violent, were sometimes seen as necessary to uphold divine order and justice, especially when the king was considered God's anointed.

all who had conspired
The term "conspired" (Hebrew: קָשַׁר, qashar) implies a secretive and treacherous plot against the king. Conspiracy in the biblical narrative often involves betrayal and a breach of covenant loyalty, which was a grave sin in the eyes of the people and God. The complete eradication of the conspirators by the people suggests a desire to cleanse the nation of treachery and restore rightful leadership.

against King Amon
King Amon was the son of Manasseh and reigned in Judah. His reign was marked by idolatry and evil practices, as noted earlier in 2 Kings 21. Despite his shortcomings, the violent end to his reign through conspiracy was not condoned by the people, indicating a respect for the Davidic line and the office of the king, even if the individual king was flawed.

and they made his son Josiah king
Josiah, Amon's son, was chosen by the people to succeed his father. This decision highlights the people's hope for reform and renewal, as Josiah would later become one of Judah's most righteous kings, known for his religious reforms and return to the worship of Yahweh. The people's choice reflects a desire for a return to covenant faithfulness and divine favor.

in his place
This phrase signifies the continuation of the Davidic line, which was crucial for the fulfillment of God's promises to David. The transition of power, despite the turmoil, underscores God's sovereignty and the unfolding of His divine plan through the lineage of David. It serves as a reminder of God's faithfulness to His covenant, even amidst human failure and rebellion.

As for the rest of the acts of Amon
This phrase introduces the reader to the broader narrative of King Amon's reign. The Hebrew word for "acts" is "ma'aseh," which often refers to deeds or works. Amon's reign was marked by idolatry and evil, following in the footsteps of his father, Manasseh. Historically, Amon's acts were significant enough to be recorded, yet they were predominantly negative, reflecting a period of spiritual decline in Judah.

along with all that he did
This phrase emphasizes the comprehensive nature of the record. The Hebrew word "kol" means "all" or "everything," indicating that nothing of significance was omitted. Amon's actions, which included continuing the idolatrous practices of his father, were fully documented. This serves as a reminder of the importance of accountability and the lasting impact of a leader's actions on their nation.

are they not written
This rhetorical question suggests that the details of Amon's reign were well-documented and accessible to the people of Judah. The Hebrew verb "kathab" means "to write," underscoring the importance of recording history for future generations. This practice ensured that the lessons from Amon's reign, particularly the consequences of turning away from God, were preserved.

in the Book of the Chronicles of the Kings of Judah?
This phrase refers to a historical record that chronicled the reigns of the kings of Judah. The Hebrew word "divrei" means "words" or "accounts," indicating a detailed record. The "Book of the Chronicles" served as an official archive, providing a historical and spiritual context for the events of the time. It highlights the importance of documenting history to understand God's dealings with His people and the consequences of their actions.

And he was buried
The act of burial in ancient Israel was a significant ritual, reflecting beliefs about death and the afterlife. The Hebrew word for "buried" is קָבַר (qabar), which implies a respectful interment. This practice underscores the importance of honoring the deceased, even those who may have led a life contrary to God's commands, as was the case with many kings of Judah. The burial signifies a finality to a reign and a transition to the next generation.

in his tomb
The term "tomb" in Hebrew is קֶבֶר (qeber), indicating a designated place for the dead. Tombs were often family sepulchers, suggesting a continuity of lineage and heritage. The mention of "his tomb" implies a personal or familial burial site, which was a mark of status and respect. It reflects the cultural and religious practices of the time, where the dead were laid to rest with dignity.

in the garden of Uzza
The "garden of Uzza" is a specific location, though not much is known about it archaeologically. The use of "garden" (גַּן, gan) suggests a place of beauty and tranquility, which contrasts with the often tumultuous reigns of the kings. Uzza may have been a notable figure or a previous owner of the land. This setting for a royal tomb indicates a desire for peace in death, a stark contrast to the chaos that often characterized the reigns of the kings of Judah.

and his son Josiah
Josiah, whose name in Hebrew (יֹאשִׁיָּהוּ, Yoshiyahu) means "Yahweh supports," is a pivotal figure in the history of Judah. His ascension marks a significant turning point, as he is remembered for his reforms and efforts to return Judah to the worship of Yahweh. The mention of Josiah here sets the stage for a narrative of hope and renewal, as he would later lead a spiritual revival in the nation.

became king in his place
The phrase "became king" (מָלַךְ, malak) signifies the transfer of authority and responsibility. In the biblical context, kingship was not just a political role but also a spiritual one, as the king was expected to lead the people in accordance with God's laws. The transition "in his place" indicates the continuation of the Davidic line, a fulfillment of God's promise to David, despite the failures of previous kings. This succession highlights God's sovereignty and the hope for redemption through righteous leadership.