2 Chronicles 33 7

2 Chronicles 33:7 kjv

And he set a carved image, the idol which he had made, in the house of God, of which God had said to David and to Solomon his son, In this house, and in Jerusalem, which I have chosen before all the tribes of Israel, will I put my name for ever:

2 Chronicles 33:7 nkjv

He even set a carved image, the idol which he had made, in the house of God, of which God had said to David and to Solomon his son, "In this house and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put My name forever;

2 Chronicles 33:7 niv

He took the image he had made and put it in God's temple, of which God had said to David and to his son Solomon, "In this temple and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my Name forever.

2 Chronicles 33:7 esv

And the carved image of the idol that he had made he set in the house of God, of which God said to David and to Solomon his son, "In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put my name forever,

2 Chronicles 33:7 nlt

Manasseh even took a carved idol he had made and set it up in God's Temple, the very place where God had told David and his son Solomon: "My name will be honored forever in this Temple and in Jerusalem ? the city I have chosen from among all the tribes of Israel.

2 Chronicles 33 verses

2 Chronicles 33 7 Meaning

The verse highlights Manasseh's ultimate act of idolatry by placing a carved idol within the Temple in Jerusalem, God's holy dwelling. This act was a direct defiance of God's explicit declaration to David and Solomon that He had chosen that specific house and Jerusalem as the perpetual place for His name to reside, signifying His presence and ownership forever. It represents the pinnacle of spiritual apostasy and a blatant desecration of sacred space.

2 Chronicles 33 7 Context

This verse occurs within the detailed account of Manasseh's reign in Judah, spanning 2 Chronicles 33:1-20. Manasseh, son of the righteous King Hezekiah, inherited the throne at a young age and proved to be the antithesis of his father. His reign (c. 697-642 BC) was characterized by widespread and egregious idolatry, far exceeding that of previous kings. The immediate context of verse 7 is the culmination of Manasseh's apostasy, having previously rebuilt high places, set up altars for Baal, worshipped the host of heaven, practiced child sacrifice, divined, and dealt with mediums (v. 3-6). Placing a graven image directly into the House of God—the very Temple consecrated to Yahweh by his ancestor Solomon according to divine instructions—represents the ultimate affront to God's holiness and His covenant. Historically, Manasseh operated under Assyrian hegemony, and his religious syncretism often reflected Assyrian polytheistic practices. The Chronicler emphasizes the gravity of Manasseh's sin by contrasting it with God's clear, enduring promise about His chosen dwelling place.

2 Chronicles 33 7 Word analysis

• He also set: "He" refers to Manasseh, emphasizing his personal, active role in this egregious act. The verb "set" (וַיָּשֶׂם, vayyāśem) indicates a deliberate and permanent placement, not accidental or temporary.
• the carved image of the idol:
  • Carved image (פֶּסֶל, pesel): Refers to an idol carved from wood or stone. It's distinct from molten images. The Hebrew term implies a carefully crafted, worshiped object.
  • Idol (הַסֶּמֶל, has-semel): More broadly means "likeness" or "statue," specifically one intended for worship. Combined, "pesel has-semel" describes a distinct idolatrous statue, often associated with Asherah (cf. 2 Ki 21:7).
  This combination stresses the nature of the object as a focal point for pagan worship, actively introduced into God's sanctuary.
• which he had made: Reinforces Manasseh's direct agency and responsibility for creating and commissioning the idol, underscoring the premeditated nature of his sin.
• in the house of God: Refers to the Temple in Jerusalem. This is the sacred structure consecrated for Yahweh's worship, His dwelling place on earth (שָׁכַן, shakan, 'to dwell'). Placing an idol here was the ultimate act of defilement, attempting to displace or incorporate God with pagan deities.
• of which God had said: Connects Manasseh's present apostasy directly to God's past, clear, and unwavering covenant promises, highlighting the direct contravention.
• to David and to Solomon His son: Identifies the specific recipients of God's foundational promise regarding the Temple. David conceived the idea, and Solomon built it. This links Manasseh's actions to a long history of divine interaction with his royal lineage.
• 'In this house and in Jerusalem, which I have chosen out of all the tribes of Israel, I will put My name forever;': This quoted promise from God serves as a stark contrast to Manasseh's desecration.
  • This house and in Jerusalem: God specifies the exact physical location He chose. This emphasizes its uniqueness and holiness among all places.
  • chosen out of all the tribes of Israel: Underscores divine sovereignty and election. God Himself made the choice, not man. It highlights the exclusivity and uniqueness of Jerusalem and the Temple as the singular authorized place for His presence.
  • I will put My name forever:
    • Put My name: The 'Name' (שֵׁם, shem) in Hebrew thought is a profound concept, representing God's very essence, character, authority, presence, and reputation. God's "putting His name" there signifies His exclusive ownership, covenant presence, and commitment to that location as the central point of His dwelling among His people. It implies that only He is to be worshiped there.
    • forever: Emphasizes the eternal and unchanging nature of God's choice and presence, providing an implicit challenge to Manasseh's temporary and misguided actions. God's covenant stands regardless of human failure.

• "He also set... in the house of God" vs. "God had said... I will put My name forever": This juxtaposition highlights the central conflict: human defiance attempting to overwrite divine intention and sacred order. Manasseh's transient act of defilement directly assaults God's eternal choice and commitment.
• "the carved image of the idol, which he had made": This phrase attributes direct, active responsibility for the defilement to Manasseh, stressing that it was a product of his will and actions, not simply inherited sin. It marks the apex of his religious corruption.

2 Chronicles 33 7 Bonus section

The act of placing an idol in the Temple by Manasseh is paralleled in Jewish tradition as the worst of Israelite abominations, second only to that which Antiochus IV Epiphanes committed in 167 BC with the "abomination of desolation." It became a type for future spiritual desecration. The Chronicler's detailed account of Manasseh, uniquely including his repentance and subsequent actions, serves as a powerful theological statement about God's mercy and the possibility of national return even from the depths of apostasy. However, even with Manasseh's personal repentance, the lasting damage to the spiritual fabric of Judah contributed to the eventual Babylonian exile. The permanence suggested by "forever" concerning God's Name residing in the Temple doesn't mean the physical Temple is immutable, but rather God's faithfulness to His presence in Zion will endure, eventually finding its ultimate fulfillment not just in a building but in Christ and His church, the New Testament temple (1 Cor 3:16).

2 Chronicles 33 7 Commentary

2 Chronicles 33:7 portrays a moment of profound sacrilege and defiance under King Manasseh. The act of placing a pagan idol within the holiest sanctuary, the Temple, directly contradicted God's explicit declaration of Jerusalem and the Temple as His perpetual dwelling place where His Name would reside. This "carved image of the idol," likely an Asherah pole (as per 2 Kings' account), represented the importation of foreign, polytheistic worship directly into the heart of Yahwism. This was not merely religious syncretism but an aggressive attempt to replace or overpower the singular worship of the One God. The Chronicler emphasizes God's long-standing promise to David and Solomon, demonstrating Manasseh's profound breach of covenant. The severity of this act is understood by the unique position of the Temple, consecrated by God Himself and serving as the focal point of Israel's faith. This verse, though bleak, sets the stage for Manasseh's later repentance, showcasing God's persistent grace even in the face of extreme apostasy, but also underscoring the severity of such deliberate desecration of His holy dwelling.