Prayer Tents Bible References - Prayer Tents

MANASSEH, PRAYER OF

A pseudepigraphical text purporting to be the prayer that King Manasseh offered while imprisoned in Babylon (2 Chr. 33:12-13). While included in the Apocrypha and some modern editions of the LXX, the Prayer was actually never a part of the LXX. Its primary textual witnesses are several Greek and Syriac Christian manuscripts. However, the Prayer may have a Jewish origin dating to the 2nd or 1st century b.c.e. Whether Greek is the Prayer’s original language or whether it is a translation from a Semitic original remains uncertain.

Utilizing the forms of lament and penitential prayer, the Prayer borrows ideas, images, and language from the Hebrew Bible, including significant parallels to Ps. 51. It also shows awareness of and incorporates details from the story of Manasseh in 2 Kings and 2 Chronicles. Attributing a prayer to a person from Israel’s past, sometimes as an addition to a text as the author has done with this prayer, is a trait of some Second Temple Jewish texts (e.g., Ezra 9; Dan. 9; ; Additions to Esther; Prayer of Azariah).

In the invocation (vv. 1-7) the author depicts Manasseh as praising God as the only Sovereign and almighty Creator, the God of the patriarchs and the covenant. The description of God’s creative activity may include allusions to ancient pagan myths in order to leave no doubt that all gods are subject to the biblical God. Ironically, Manasseh in his idolatrous polytheism had turned his back on the God of the covenant. While the king has been unfaithful, he now calls upon God to be faithful to the promise that he forgives and delivers sinners (v. 7).

Manasseh confesses his sin in vv. 8-12. Multiple admissions typically occur in Second Temple penitential prayers and emphasize the suppliant’s contrition. Manasseh’s inability to lift his eyes indicates his guilt and shame (cf. Ezra 9:6; 1 En. 63:1, 5, 6, 8). Physical descriptions of his imprisonment become metaphors for his spiritual condition. His acknowledgement that God has rightfully punished him is also a traditional element of penitential prayer. He explicitly confesses his idolatry in v. 10, but assures God that he who bowed before idols now “bends the knee” of his “heart” before God (v. 11).

In vv. 13-14 Manasseh petitions God for forgiveness. Continuing a theme from the introduction, he refers to God as the “God of those who repent” (v. 13). The desperate plea for God to remove his anger, spare the petitioner’s life, and remove the threat of eternal destruction are elements of lament. Manasseh’s concluding promise of fidelity and praise to God (v. 15) continues the tone of lament.

This prayer shows the extravagance of God’s mercy and grace which God extends to all, even the worst of sinners (v. 8). This fits the biblical tradition regarding Manasseh, as well as God’s response to human repentance (cf. 2 Chr. 6; 7:14).

Bibliography. J. H. Charlesworth, “Prayer of Manasseh,” OTP 2:625-37; G. W. E. Nickelsburg, “Prayer of Manasseh,” in Oxford Bible Commentary (forthcoming).

Rodney A. Werline

Prayer Tents Bible References - Prayer Tents

MANASSEH, PRAYER OF

Eerdmans Dictionary of the Bible (2000)