1 2 3 4 5 6 sn Vv. 24-25 provide a narrative introduction to the prayer that follows. The prayer itself takes the form of a communal lament and confession of sin, a form-critical category frequently found in the Psalter. In vv. 26-28 Azariah begins by praising God and acknowledging that his sovereign actions are entirely appropriate. In vv. 29-33 he confesses in behalf of his people the sins that have precipitated the calamity that has befallen them in the exile. Finally, in vv. 34-45 he prays for the Lord to intervene and bring deliverance to his oppressed people. The appeal is based in part upon God’s covenantal dealings with Abraham, Isaac, and Jacob in patriarchal history (vv. 35-36), while at the same time emphasizing the deprived and desperate condition of a presently oppressed people. In tone the Prayer of Azariah may be compared especially to Dan 9:4-19. 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 sn Following a brief narrative introduction (vv. 46-51), the Song of the Three Young Men breaks forth in an extended ascription of praise to God. First, the three Jews express their praise to the Lord (vv. 52-56), and then they call upon all creation to join in praising God (vv. 57-90). These two sections are both characterized by repetition of doxological language, and early on they may have been used liturgically by choirs that sang in antiphonal responses. 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 Of all the Davidic kings of the Old Testament none reigned longer than Manasseh (698-642 B.C.). He came to the throne as a twelve-year-old boy and reigned for some fifty-five years (2 Kgs 21:1; 2 Chr 33:1). However, his administration was not one viewed with favor by the biblical writers due to the enormity of his religious failures and his advocacy of many pagan practices. Reversing the reforms of his father Hezekiah, Manasseh encouraged the building of pagan altars and the worship of foreign deities; he was also responsible for putting to death many innocent people (2 Kgs 21:16). The following summary of his life is not encouraging: “He did evil before the Lord and committed the same horrible sins practiced by the nations whom the Lord drove out from before the Israelites” (2 Kgs 21:2; 2 Chr 33:2). Eventually Manasseh was deposed by the Assyrians who took him captive to Babylon, a humbling fate that the biblical historians interpreted as a fitting consequence of his sins. But while captive in Babylon Manasseh is said to have repented of his prior sins, praying for the Lord’s mercy and forgiveness. In answer to his prayer the Lord forgave him and restored him to his throne in Jerusalem (2 Chr 33:12-13). Although his prayer is not recorded in the Hebrew Bible, it is said to have been preserved in the archival records of the kings of Israel and in those of the prophets, neither of which has been preserved (2 Chr 33:18-19). It is the absence of this prayer from the biblical record that the apocryphal Prayer of Manasseh seeks to rectify. The author of this work voices a petition of the sort that Manasseh might have prayed while repenting and turning to the Lord during his stay in Babylon. The sincere piety so beautifully expressed in this prayer led to its finding considerable acceptance in early Christian liturgy. Apparently the earliest appearance of this work is found in the third century A.D. writing known as the Didascalia, which a couple of centuries later was included in the Apostolic Constitutions. The inclusion of the Prayer of Manasseh in these works probably played a significant role in later Christian familiarity with this work. The date of composition for the Prayer of Manasseh is uncertain, although most scholars favor a date in the first or second century B.C. The provenance of the Prayer is unknown, although some scholars suggest that its theology more closely resembles that of Palestinian Judaism during this period than that of Hellenistic Judaism (so, e.g., B. M. Metzger, Introduction to the Apocrypha, 125). 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130