Notes on the Bible, by Albert Barnes, [1834], at sacred-texts.com
Compare references and notes. The author of Chronicles differs chiefly from Kings in additions (see the Kg2 21:17 note). The central part of this chapter (Ch2 33:11-19) is almost entirely new matter.
The idol - i. e. the Asherah (Kg2 21:7 note), which receives here (and in Eze 8:3, Eze 8:5) the somewhat unusual name of semel, which some regard as a proper name, and compare with the Greek Σεμέλη Semelē.
The Assyrian monuments contain no record of this expedition; but there can be little doubt that it fell into the reign of Esarhaddon (Kg2 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 Kg2 19:28 note.
Rather, "he built the outer wall of the city of David on the west of Gihon-in-the-valley." The wall intended seems to have been that toward the northeast, which ran from the vicinity of the modern Damascus gate across the valley of Gihon, to the "fish-gate" at the northeast corner of the "city of David."
We may gather from this verse that, late in his reign, Manasseh revolted from the Assyrians, and made preparations to resist them if they should attack him. Assyria began to decline in power about 647 B.C., and from that time her outlying provinces would naturally begin to fall off. Manasseh reigned until 642 B.C.
Compare Kg2 21:2, note; Kg2 18:4, note.
The "prayer of Manasseh," preserved to us in some manuscripts of the Septuagint, has no claim to be considered the genuine utterance of the Jewish king. It is the composition of a Hellenistic Jew, well acquainted with the Septuagint, writing at a time probably not much anterior to the Christian era.
The words of the seers that spake to him - See Kg2 21:11-15.
In the book of the kings of Israel - The writer of Chronicles usually speaks of "the book of the kings of, Judah and Israel" (or "Israel and Judah"). Here be designates the same compilation by a more compendious title, without (apparently) any special reason for the change. Compare Ch2 20:34.
The seers - Most moderns adopt the translation given in the margin of the Authorized Version, making Hosai (or rather, Chozai) a proper name. The point is a doubtful one.