The Assyrian monuments contain no record of this expedition; but there can be little doubt that it fell into the reign of Esarhaddon (2 Kings 19:37 note), who reigned at least thirteen years. Esarhaddon mentions Manasseh among his tributaries; and he was the only king of Assyria who, from time to time, held his court at Babylon.

Among the thorns - Translate - " with rings;" and see 2 Kings 19:28 note.

Wherefore the Lord brought upon them the captains of the host of the king of Assyria,.... Who was Esarhaddon, the son and successor of Sennacherib; this, according to the Jewish chronology (f), was in the twenty second year of Manasseh's reign:

which took Manasseh among the thorns; in a thicket of briers and thorns, where, upon his defeat, he had hid himself; a fit emblem of the afflictions and troubles his sins brought him into:

and bound him with fetters; hands and feet; with chains of brass, as the Targum, such as Zedekiah was bound with, 2 Kings 25:7, not chains of gold, with which Mark Antony bound a king of Armenia, for the sake of honour (g):

and carried him to Babylon; for now the king of Assyria was become master of that city, and added it to his monarchy, and made it the seat of his residence; at least some times that and sometimes Nineveh, Merodachbaladan being dead, or conquered; though, according to Suidas (h), it was he that took Manasseh; and by an Arabic writer (i), he is said to be carried to Nineveh.

(f) Seder Olam Rabba, c. 24. p. 67. (g) Vell. Patercul. Hist. Roman. l. 2.((h) In voce (i) Abulpharag. Hist. Dynast. Dyn. 3. p. 67. So Suidas, ib.

As Manasseh would not hear the words of the prophets, the Lord brought upon him the captains of the host of the king of Assyria. These "took him with hooks, and bound him with double chains of brass, and brought him to Babylon." בחוחים ילכּדוּ signifies neither, they took him prisoner in thorns (hid in the thorns), nor in a place called Chochim (which is not elsewhere found), but they took him with hooks. חוח denotes the hook or ring which was drawn through the gills of large fish when taken (Job 41:2), and is synonymous with חח (2 Kings 19:28; Ezekiel 19:4), a ring which was passed through the noses of wild beasts to subdue and lead them. The expression is figurative, as in the passages quoted from the prophets. Manasseh is represented as an unmanageable beast, which the Assyrian generals took and subdued by a ring in the nose. The figurative expression is explained by the succeeding clause: they bound him with double chains. נחשׁתּים are double fetters of brass, with which the feet of prisoners were bound (2 Samuel 3:34; Judges 16:21; 2 Chronicles 36:6, etc.).

Wherefore the LORD brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon.

33:11 To Babylon - The king of Babylon is here called the king of Assyria, because he had added Assyria to his empire, who having been informed by his ambassadors of the great riches which were in Hezekiah's treasures at Jerusalem, and being assured of Manasseh's degeneracy from the piety of his father, and from that God whose power alone made Hezekiah formidable, he thought this a fit season to invade Manasseh's kingdom. The Jews say, in the twenty second year of his reign.

of the king: Heb. which were the king's

fetters: or, chains

2Ch 33:11-19. He Is Carried unto Babylon, Where He Humbles Himself before God, and Is Restored to His Kingdom.

11. the captains of the host of the king of Assyria-This king was Esar-haddon. After having devoted the first years of his reign to the consolidation of his government at home, he turned his attention to repair the loss of the tributary provinces west of the Euphrates, which, on the disaster and death of Sennacherib, had taken the opportunity of shaking off the Assyrian yoke. Having overrun Palestine and removed the remnant that were left in the kingdom of Israel, he despatched his generals, the chief of whom was Tartan (Isa 20:1), with a portion of his army for the reduction of Judah also. In a successful attack upon Jerusalem, they took multitudes of captives, and got a great prize, including the king himself, among the prisoners.

took Manasseh among the thorns-This may mean, as is commonly supposed, that he had hid himself among a thicket of briers and brambles. We know that the Hebrews sometimes took refuge from their enemies in thickets (1Sa 13:6). But, instead of the Hebrew, Bacochim, "among the thorns", some versions read Bechayim, "among the living", and so the passage would be "took him alive."

bound him with fetters, and carried him to Babylon-The Hebrew word rendered "fetters" denotes properly two chains of brass. The humiliating state in which Manasseh appeared before the Assyrian monarch may be judged of by a picture on a tablet in the Khorsabad palace, representing prisoners led bound into the king's presence. "The captives represented appear to be inhabitants of Palestine. Behind the prisoners stand four persons with inscriptions on the lower part of their tunics; the first two are bearded, and seem to be accusers; the remaining two are nearly defaced; but behind the last appears the eunuch, whose office it seems to be to usher into the presence of the king those who are permitted to appear before him. He is followed by another person of the same race as those under punishment; his hands are manacled, and on his ankles are strong rings fastened together by a heavy bar" [Nineveh and Its Palaces]. No name is given, and, therefore, no conclusion can be drawn that the figure represents Manasseh. But the people appear to be Hebrews, and this pictorial scene will enable us to imagine the manner in which the royal captive from Judah was received in the court of Babylon. Esar-haddon had established his residence there; for though from the many revolts that followed the death of his father, he succeeded at first only to the throne of Assyria, yet having some time previous to his conquest of Judah, recovered possession of Babylon, this enterprising king had united under his sway the two empires of Babylon and Chaldea and transferred the seat of his government to Babylon.

33:1-20 We have seen Manasseh's wickedness; here we have his repentance, and a memorable instance it is of the riches of God's pardoning mercy, and the power of his renewing grace. Deprived of his liberty, separated from his evil counsellors and companions, without any prospect but of ending his days in a wretched prison, Manasseh thought upon what had passed; he began to cry for mercy and deliverance. He confessed his sins, condemned himself, was humbled before God, loathing himself as a monster of impiety and wickedness. Yet he hoped to be pardoned through the abundant mercy of the Lord. Then Manasseh knew that Jehovah was God, able to deliver. He knew him as a God of salvation; he learned to fear, trust in, love, and obey him. From this time he bore a new character, and walked in newness of life. Who can tell what tortures of conscience, what pangs of grief, what fears of wrath, what agonizing remorse he endured, when he looked back on his many years of apostacy and rebellion against God; on his having led thousands into sin and perdition; and on his blood-guiltiness in the persecution of a number of God's children? And who can complain that the way of heaven is blocked up, when he sees such a sinner enter? Say the worst against thyself, here is one as bad who finds the way to repentance. Deny not to thyself that which God hath not denied to thee; it is not thy sin, but thy impenitence, that bars heaven against thee.