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 to Manasseh's conversion, the passages 2Ki 24:3; 2Ki 23:26; Jer 15:4, where it is said that the Lord had cast out Judah from His presence because of the sins of Manasseh, cease to give any support to the opposite view. Manasseh is here named as the person who by his godlessness made the punishment of Judah and Jerusalem unavoidable, because he so corrupted Judah by his sins, that it could not now thoroughly turn to the Lord, but always fell back into the sins of Manasseh. Similarly, in 2Ki 17:21 and 2Ki 17:22, it is said of the ten tribes that the Lord cast them out from His presence because they walked in all the sins of Jeroboam, and departed not from them. With the removal of the supposed inconsistency between the statement in the Chronicle as to Manasseh's change of sentiment, and the account of his godlessness in 2 Kings 21, every reason for suspecting the account of Manasseh's removal to Babylon as a prisoner disappears; for even Graf admits that the mere silence of the book of Kings can prove nothing, since the books of Kings do not record many other events which are recorded in the Chronicle and are proved to be historical. This statement, however, is thoroughly confirmed, both by its own contents and by its connection with other well-attested historical facts. According to 2Ch 33:14, Manasseh fortified Jerusalem still more strongly after his return to the throne by building a new wall. This statement, which has as yet been called in question by no judicious critic, is so intimately connected with the statements in the Chronicle as to his being taken prisoner, and the removal of the images from the temple, that by it these latter are attested as historical. From this we learn that the author of the Chronicle had at his command authorities which contained more information as to Manasseh's reign than is to be found in our books of Kings, and so the references to these special authorities which follow in 2Ch 33:18, 2Ch 33:19 are corroborated. Moreover, the fortifying of Jerusalem after his return from his imprisonment presupposes that he had had such an experience as impelled him to take measures to secure himself against a repetition of hostile surprises. To this we must add the statement that Manasseh was led away by the generals of the Assyrian king to Babylon. The Assyrian kings Tiglath-pileser and Shalmaneser (or Sargon) did not carry away the Israelites to Babylon, but to Assyria; and the arrival of ambassadors from the Babylonian king Merodach-Baladan in Jerusalem, in the