2 Kings 17:26

Translation
King James Version
Wherefore they spake to the king of Assyria, saying, The nations which thou hast removed, and placed in the cities of Samaria, know not the manner of the God of the land: therefore he hath sent lions among them, and, behold, they slay them, because they know not the manner of the God of the land.
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KJV (with Strong's)
Wherefore they spake H559 to the king H4428 of Assyria H804, saying H559, The nations H1471 which thou hast removed H1540, and placed H3427 in the cities H5892 of Samaria H8111, know H3045 not the manner H4941 of the God H430 of the land H776: therefore he hath sent H7971 lions H738 among them, and, behold, they slay H4191 them, because they know H3045 not the manner H4941 of the God H430 of the land H776.
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Complete Jewish Bible
So they said to the king of Ashur, "The nations you carried away and settled in the cities of Shomron are not familiar with the rules for worshipping the God of the land. Therefore he has sent lions among them; and they are there, killing them; because they're not familiar with the rules for worshipping the God of the land."
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Berean Standard Bible
So they spoke to the king of Assyria, saying, “The peoples that you have removed and placed in the cities of Samaria do not know the requirements of the God of the land. Because of this, He has sent lions among them, which are indeed killing them off.”
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American Standard Version
Wherefore they spake to the king of Assyria, saying, The nations which thou hast carried away, and placed in the cities of Samaria, know not the law of the god of the land: therefore he hath sent lions among them, and, behold, they slay them, because they know not the law of the god of the land.
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World English Bible Messianic
Therefore they spoke to the king of Assyria, saying, “The nations which you have carried away, and placed in the cities of Samaria, don’t know the law of the god of the land. Therefore he has sent lions among them, and behold, they kill them, because they don’t know the law of the god of the land.”
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Geneva Bible (1599)
Wherefore they spake to the King of Asshur, saying, The nations which thou hast remoued, and placed in the cities of Samaria, knowe not the maner of the God of the land: therefore he hath sent lions among them, and behold, they slay them, because they knowe not the maner of the God of the land.
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Young's Literal Translation
And they speak to the king of Asshur, saying, `The nations that thou hast removed, and dost place in the cities of Samaria, have not known the custom of the God of the land, and He sendeth among them the lions, and lo, they are destroying them, as they do not know the custom of the God of the land.'
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See also
2 Kings 17:27Amos 8:141 Samuel 8:91 Samuel 10:25
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Hoshea and the Fall of Samaria
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In the KJVVerse 10,010 of 31,102

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SUMMARY

This verse captures the urgent plea of the foreign settlers in Samaria to the Assyrian king, attributing the devastating lion attacks they face to their ignorance of the "manner" or prescribed customs of the local deity. Their distress, rooted in a polytheistic worldview that sees Yahweh as merely a territorial god, highlights the immediate, tangible consequences of their spiritual disconnect and sets the stage for the subsequent syncretistic religious practices in the region.

CONTEXT

  • Literary Context: 2 Kings 17:26 is situated within the somber narrative of the Northern Kingdom of Israel's demise. Following Samaria's capture by Assyria (c. 722 BC), the Assyrians implemented a strategic policy of population exchange to prevent rebellion and assimilate conquered territories. 2 Kings 17:24 details the arrival of these diverse foreign peoples into the depopulated Israelite cities. The immediate context of 2 Kings 17:25-28 describes the problem of the lions and the settlers' proposed solution: requesting an Israelite priest to instruct them. This specific verse articulates the settlers' interpretation of their predicament, laying the groundwork for the unique, syncretistic religious practices that would characterize the later Samaritan community.
  • Historical & Cultural Context: The Assyrian Empire, under monarchs like Tiglath-Pileser III, Shalmaneser V, and Sargon II, systematically employed mass deportation and population transfer as a means of control and integration. After the fall of Samaria, the native Israelites were exiled, and peoples from various regions like Babylon, Cuthah, Ava, Hamath, and Sepharvaim were resettled in their place. These new inhabitants were inherently polytheistic, bringing their own pantheons and religious customs. In the ancient Near East, a pervasive belief held that each land was governed by its own specific deity who demanded proper worship and adherence to its "manner" or laws. Afflictions such as plagues, famine, or wild animal attacks were commonly interpreted as expressions of a deity's displeasure. Thus, the appearance of lions—a real and formidable threat in the region—was understood by these foreign settlers as a direct punitive act from the "God of the land" for their failure to honor Him according to His specific requirements.
  • Key Themes: This verse powerfully illuminates several critical themes. Firstly, it starkly contrasts the pagan concept of a localized, territorial "God of the land"—a deity who needed specific appeasement—with the Israelite understanding of Yahweh as the one true, universal, and sovereign God over all creation and all nations. This distinction is fundamental to the biblical worldview, as articulated in passages like Psalm 24:1. Secondly, the settlers' complaint, "because they know not the manner of the God of the land," underscores the biblical principle that ignorance or rejection of God's ways can lead to severe consequences, even if the recipients do not fully grasp the true nature of the divine judgment. The lions, in this context, serve as a form of divine discipline, echoing warnings found in other biblical texts (e.g., Leviticus 26:22). Finally, this verse is foundational to the pervasive theme of syncretism that would define the subsequent religious practices in Samaria, where the foreign peoples would attempt to blend the worship of Yahweh with their own ancestral deities, a practice explicitly condemned in Scripture and foreshadowed in 2 Kings 17:33.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Manner (Hebrew, mishpâṭ', H4941): The Hebrew word מִשְׁפָּט (mishpâṭ', H4941) is derived from a root meaning "to judge" and carries a broad semantic range, encompassing "judgment," "justice," "ordinance," "custom," or "rule." In 2 Kings 17:26, it refers not merely to a general understanding of God's character but specifically to the prescribed way of worship, the proper religious customs, laws, or ordinances that the "God of the land" was believed to demand. It implies a failure to adhere to His required practices and rituals, a lack of observance of the specific "rules of engagement" with the local deity. The settlers believed their affliction was a direct result of their ignorance of these divine protocols.
  • Know (Hebrew, yâdaʻ', H3045): The Hebrew verb יָדַע (yâdaʻ', H3045) is a primitive root meaning "to know," primarily "to ascertain by seeing." Its usage is extensive, covering intellectual understanding, experiential knowledge, recognition, care, and even intimate relational knowledge. In this verse, the repeated phrase "know not the manner" signifies a profound lack of understanding and adherence to the divine requirements. It's not just an intellectual deficiency but a practical ignorance of how to properly relate to and worship the God of the land, leading to tangible consequences.
  • God (Hebrew, ʼĕlôhîym', H430): The Hebrew word אֱלֹהִים (ʼĕlôhîym', H430) is a plural form often used to refer to "gods" in a general sense, but when used with the definite article or in specific contexts, it refers to the supreme God, Yahweh. In the phrase "God of the land" (Hebrew: ʼĕlôhîym haʼerets), the foreign settlers employ this term within their polytheistic framework. They perceive Yahweh as a localized, territorial deity, one among many, whose power and authority are confined to the specific geographical region of Israel. This stands in stark contrast to the Israelite understanding of Yahweh as the transcendent, universal, and sole true God, sovereign over all creation and all nations. Their perception highlights the fundamental theological chasm between paganism and monotheism.

Verse Breakdown

  • "Wherefore they spake to the king of Assyria, saying,": This opening clause establishes the critical communication channel and the urgency of the situation. The foreign settlers, facing a dire and deadly threat from the lions, appeal to their ultimate human authority, the Assyrian king, for a solution. It underscores their recognition that the problem transcends their immediate capabilities and requires intervention from a higher power.
  • "The nations which thou hast removed, and placed in the cities of Samaria,": This identifies the complainants as the diverse foreign peoples forcibly relocated by the Assyrian king into the former Israelite territory. It highlights the Assyrian policy of population transfer, which inadvertently created a cultural and religious vacuum, setting the stage for the ensuing spiritual crisis and the subsequent syncretism.
  • "know not the manner of the God of the land:": This is the crux of their complaint and their perceived reason for the affliction. They confess their ignorance of the proper customs, laws, or ordinances required by the local deity. This demonstrates their pagan understanding of territorial gods who demand specific rituals and practices for appeasement and favor, reflecting a transactional view of the divine.
  • "therefore he hath sent lions among them, and, behold, they slay them,": This clause states the dire consequence they attribute to their ignorance. The "he" refers to the "God of the land." The lions are presented as direct agents of this deity's displeasure, actively inflicting death upon the settlers. The phrase "behold, they slay them" emphasizes the severity, immediacy, and ongoing nature of the attacks, underscoring the lethal threat.
  • "because they know not the manner of the God of the land.": This repetition serves as an emphatic reiteration of their core belief and diagnosis. It highlights their conviction that their lack of knowledge regarding the local deity's customs is the singular cause of their suffering. This repetition underscores the central theological problem that the narrative will address: the nature of true worship and the identity of the true God.

Literary Devices

The verse effectively employs Repetition by reiterating the phrase "because they know not the manner of the God of the land." This rhetorical device powerfully emphasizes the settlers' central diagnosis of their problem and their perceived solution, underscoring their pagan worldview where specific rituals and knowledge are paramount for appeasing a territorial deity. There is also a profound Irony present; while the foreign settlers operate from a polytheistic understanding, their complaint inadvertently acknowledges the active presence and punitive power of Yahweh, the true God of the land, even if they fundamentally misidentify Him as merely one among many. The lions themselves function as a form of Divine Retribution, a physical manifestation of God's judgment and a catalyst for the settlers to seek knowledge of the true God, albeit initially through a flawed theological lens.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse provides a crucial theological insight into the nature of God and the profound consequences of spiritual ignorance. The foreign settlers' understanding of Yahweh as merely the "God of the land" who dispatches lions when His "manner" is unknown starkly contrasts with the biblical revelation of Yahweh as the sovereign, universal God who demands exclusive worship and obedience from all peoples. Their predicament highlights that even a pagan acknowledgment of a divine power at work can lead to a search for truth, albeit one initially framed by their own limited theological categories. It underscores that God's justice and sovereignty extend even to those who do not know Him, and that there are indeed consequences for failing to acknowledge and honor the Creator, whether through ignorance or willful rebellion. This sets the stage for the subsequent narrative of syncretism, where the settlers attempt to blend their pagan practices with the worship of Yahweh, a practice explicitly condemned by God throughout Scripture as an affront to His holiness and uniqueness.

REFLECTION AND APPLICATION

The distress of the Samarian settlers, driven by their fear of the "God of the land" and the lions He sent, serves as a powerful reminder of the inherent human need to understand and properly relate to the divine. For us today, this narrative challenges us to move beyond a superficial or transactional view of God—one where we merely seek to appease Him to avoid trouble—to a genuine, deep relationship rooted in truth. We are called not merely to "know about" God, but to "know" Him intimately, to understand His "manner"—His character, His commands, and His will—as revealed comprehensively in His Word. This means rejecting any form of spiritual syncretism, where we attempt to blend Christian faith with worldly values, cultural trends, or self-serving practices. True peace, spiritual flourishing, and divine blessing do not come from superstitious appeasement or partial obedience, but from wholeheartedly seeking to know and follow the sovereign Lord of all the earth, allowing His truth to transform every area of our lives and guide our every step.

Questions for Reflection

  • How might we, in our modern context, unknowingly adopt a "God of the land" mentality, limiting God's sovereignty or tailoring our worship to fit our own cultural norms rather than biblical truth?
  • What are contemporary "lions" or consequences that might arise when individuals or communities fail to truly know and obey God's "manner" as revealed in Scripture?
  • In what ways might we be tempted towards syncretism in our own lives, blending biblical truth with secular philosophies or practices, and what are the dangers of doing so?
  • How can a deeper, more personal understanding of God's true character and universal sovereignty lead to more authentic worship and transformative obedience in our daily lives?

FAQ

Why did God send lions among the foreign settlers in Samaria?

Answer: The text indicates that God sent lions among the new inhabitants of Samaria because they "knew not the manner of the God of the land." While the settlers interpreted this through their polytheistic lens of a territorial deity, the biblical narrative presents it as divine judgment or discipline. God, as the true sovereign over the land of Israel, used the lions to prompt these foreign peoples to acknowledge His presence and power. It was a means of demonstrating His authority and the consequences of spiritual ignorance or disregard for His rightful claim over the land and its inhabitants, ultimately leading them to seek knowledge of Yahweh, even if their initial understanding was flawed.

What does "know not the manner of the God of the land" truly mean in this context?

Answer: The phrase "know not the manner of the God of the land" (Hebrew: lo' yad'u mishpat 'elohei ha'aretz) refers to the settlers' ignorance of the proper customs, laws, and ordinances required for the worship and appeasement of Yahweh, whom they perceived as the local deity. It's not just a lack of intellectual understanding but a failure to adhere to the prescribed religious practices and ethical standards that God had established for the land of Israel. Their pagan worldview meant they expected a specific "code of conduct" for this particular god, and they believed their suffering was a direct result of not knowing or following it, leading to the divine retribution of the lions.

How does this event relate to the later Samaritan religion?

Answer: This event is foundational to the development of the Samaritan religion. Following the lion attacks and their plea, the Assyrian king sent one of the exiled Israelite priests back to Samaria to teach the new inhabitants "the manner of the God of the land" (2 Kings 17:27-28). However, these foreign peoples did not abandon their own gods. Instead, they began to "fear the Lord, and served their own gods" (2 Kings 17:33), resulting in a syncretistic religion. They adopted some Yahwistic practices while retaining their polytheistic traditions, leading to the distinct and often contentious Samaritan faith that is later seen in the New Testament, particularly in the encounter between Jesus and the Samaritan woman at the well (John 4:9).

CHRIST-CENTERED FULFILLMENT

The narrative of the foreign settlers in Samaria, plagued by lions because they "know not the manner of the God of the land," powerfully foreshadows the universal need for a true revelation of God and the proper way to approach Him. In the Old Testament, the "manner" of God was often tied to specific laws, rituals, and a particular land, pointing to a greater fulfillment. Jesus Christ is the ultimate revelation of God's "manner"—He is the very embodiment of God's character, His will, and His way. He declares, "John 14:6". The problem of the Samaritans was their syncretistic attempt to blend their own traditions with a partial understanding of Yahweh. Christ, however, offers a complete and exclusive truth, calling for worship "John 4:24", transcending geographical boundaries and ritualistic limitations. The "lions" of judgment that afflicted the ignorant settlers find their ultimate resolution in Christ, who bore the full weight of God's judgment for sin, so that all who believe in Him might be reconciled to God and "John 17:3". He is the true "King of all lands," whose dominion is not limited by territory but extends to every heart that acknowledges His universal sovereignty and embraces His saving grace, bringing life where there was once only death and fear.

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Commentary on 2 Kings 17 verses 24–41

Never was land lost, we say, for want of an heir. When the children of Israel were dispossessed, and turned out of Canaan, the king of Assyria soon transplanted thither the supernumeraries of his own country, such as it could well spare, who should be servants to him and masters to the Israelites that remained; and here we have an account of these new inhabitants, whose story is related here that we may take our leave of Samaria, as also of the Israelites that were carried captive into Assyria.

I. Concerning the Assyrians that were brought into the land of Israel we are here told, 1. That they possessed Samaria and dwelt in the cities thereof, Kg2 17:24. It is common for lands to change their owners, but sad that the holy land should become a heathen land again. See what work sin makes. 2. That at their first coming God sent lions among them. They were probably insufficient to people the country, which occasioned the beasts of the field to multiply against them (Exo 23:29); yet, besides the natural cause, there was a manifest hand of God in it, who is Lord of hosts, of all the creatures, and can serve his own purposes by which he pleases, small or great, lice or lions. God ordered them this rough welcome to check their pride and insolence, and to let them know that though they had conquered Israel the God of Israel had power enough to deal with them - that he could have prevented their settling here, by ordering lions into the service of Israel, and that he permitted it, not for their righteousness, but the wickedness of his own people - and that they were now under his visitation. They had lived without God in their own land, and were not plagued with lions; but, if they do so in this land, it is at their peril. 3. That they sent a remonstrance of this grievance to the king their master, setting forth, it is likely, the loss their infant colony had sustained by the lions and the continual fear they were in of them, and stating that they looked upon it to be a judgment upon them for not worshipping the God of the land, which they could not, because they knew not how, Kg2 17:26. The God of Israel was the God of the whole world, but they ignorantly call him the God of the land, apprehending themselves therefore within his reach, and concerned to be upon good terms with him. Herein they shamed the Israelites, who were not so ready to hear the voice of God's judgments as they were, and who had not served the God of that land, though he was the God of their fathers and their great benefactor, and though they were well instructed in the manner of his worship. Assyrians begged to be taught that which Israelites hated to be taught. 4. That the king of Assyria took care to have them taught the manner of the God of the land (Kg2 17:27, Kg2 17:28), not out of any affection to that God, but to save his subjects from the lions. On this errand he sent back one of the priests whom he had carried away captive. A prophet would have done them more good, for this was but one of the priests of the calves, and therefore chose to dwell at Bethel for old acquaintance' sake, and, though he might teach them to do better than they did, he was not likely to teach them to do well, unless he had taught his own people better. However, he came and dwelt among them, to teach them how they should fear the Lord. Whether he taught them out of the book of the law, or only by word of mouth, is uncertain. 5. That, being thus taught, they made a mongrel religion of it, worshipped the God of Israel for fear and their own idols for love (Kg2 17:33): They feared the Lord, but they served their own gods. They all agreed to worship the God of the land according to the manner, to serve the Jewish festivals and rites of sacrificing, but every nation made gods of their own besides, not only for their private use in their own families, but to be put in the houses of their high places, Kg2 17:9. The idols of each country are here named, Kg2 17:30, Kg2 17:31. The learned are at a loss for the signification of several of these names, and cannot agree by what representations these gods were worshipped. If we may credit the traditions of the Jewish doctors, they tell us that Succoth-Benoth was worshipped in a hen and chickens, Nergal in a cock, Ashima in a smooth goat, Nibhaz in a dog, Tartak in an ass, Adrammelech in a peacock, Anammelech in a pheasant. Our own tell us, more probably, that Succoth-Benoth (signifying the tents of the daughters) was Venus. Nergal, being worshipped by the Cuthites, or Persians, was the fire, Adrammelech and Anammelech were only distinctions of Moloch. See how vain idolaters were in their imaginations, and wonder at their sottishness. Our very ignorance concerning these idols teaches us the accomplishment of that word which God has spoken, that these false gods should all perish (Jer 10:11); they are all buried in oblivion, while the name of the true God shall continue for ever. 6. This medley superstition is here said to continue unto this day (Kg2 17:41), till the time when this book was written and long after, above 300 years in all, till the time of Alexander the Great, when Manasse, brother to Jaddus the high priest of the Jews, having married the daughter of Sanballat, governor of the Samaritans, went over to them, got leave of Alexander to build a temple in Mount Gerizim, drew over many of the Jews to him, and prevailed with the Samaritans to cast away all their idols and to worship the God of Israel only; yet their worship was mixed with so much superstition that our Saviour told them they knew not what they worshipped, Joh 4:22.

II. Concerning the Israelites that were carried into the land of Assyria. This historian has occasion to speak of them (Kg2 17:22), showing that their successors in the land did as they had done (after the manner of the nations whom they carried away), they worshipped both the God of Israel and those other gods; but what did the captives do in the land of their affliction? Were they reformed, and brought to repentance, by their troubles? No, they did after the former manner, Kg2 17:34. When the two tribes were afterwards carried into Babylon, they were cured by it of their idolatry, and therefore, after seventy years, they were brought back with joy; but the ten tribes were hardened in the furnace, and therefore were justly lost in it and left to perish. This obstinacy of theirs is here aggravated by the consideration, 1. Of the honour God had put upon them, as the seed of Jacob, whom he named Israel, and from him they were so named, but were a reproach to that worthy name by which they were called. 2. Of the covenant he made with them, and the charge he gave them upon that covenant, which is here very fully recited, that they should fear and serve the Lord Jehovah only, who had brought them up out of Egypt (Kg2 17:36), that, having received his statutes and ordinances in writing, they should observe to do them for evermore (Kg2 17:37), and never forget that covenant which God had made with them, the promises and conditions of that covenant, especially that great article of it which is here thrice repeated, because it had been so often inculcated and so much insisted on, that they should not fear other gods. He had told them that, if they kept close to him, he would deliver them out of the hand of all their enemies (Kg2 17:39); yet when they were in the hand of their enemies, and stood in need of deliverance, they were so stupid, and had so little sense of their own interest, that they did after the former manner (Kg2 17:40), they served both the true God and false gods, as if they knew no difference. Ephraim is joined to idols, let him alone. So they did, and so did the nations that succeeded them. Well might the apostle ask, What then, Are we better than they? No, in no wise, for both Jews and Gentiles are all under sin, Rom 3:9.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 24–41. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON JEREMIAH 4.1.1-2
“Faithless Israel has shown itself less guilty than false Judah.” The letter of the text just read has something unclear that we need to understand first. Then, after this, if God wills, we shall know his mystical plan. He wants us then to know in these words, just as it is written in Kings, that the people were divided in those times into the kingdom of ten tribes under Jeroboam and the kingdom of two tribes under Roboam. And those under Jeroboam were called Israel, and those under Roboam Judah. And the division of the people persisted, according to the history, until today. For we know of nothing in the history that united Israel and Judah “into the same nation.” Then Israel first, under Jeroboam and under his successors, sinned excessively, and Israel sinned so much beyond Judah that they were sentenced by providence to become captives “to the Assyrians until the sign,” as the Scripture says. After this, the people of Judah also sinned, and as captives they were sentenced to Babylon, not until a sign, as Israel, but for “seventy years,” as Jeremiah prophesied and Daniel also mentioned.
Origen of AlexandriaAD 253
FRAGMENTS FROM THE CATENA ON JEREMIAH 28.2
[The Lord] takes hold of two principal lions, the Assyrians and the Babylonians. According to the history in the fourth book of Kings, there are two. For Assyria removed the sons of Israel to Assyria “until today,” but Babylon removed the sons of Judah “to Babylon.” Except he did not say here first and second, but first and last. For the first lion is the antagonistic devil; he is a murderer. The very last lion at the completion of the age is “the man of sin, the son of perdition, who exalts himself above every so-called god or object of worship.”
CyprianAD 258
Epistle LXXV.6
Finally, how inseparable is the sacrament of unity and how hopeless are they and what greatest perdition they seek for themselves from the indignation of God—they who make a schism and, after having abandoned their bishop, appoint for themselves another false bishop from without—the divine Scripture declares in the book of Kings, when from the tribe of Judah and Benjamin ten tribes were separated and, abandoning their king, appointed themselves another from without. “And the Lord was offended,” it says, “at all the seed of Israel, and afflicted them and delivered them up to plunder till he cast them away from his face because Israel was torn from the house of David, and they made Jeroboam son of Nabath their king.” It said that the Lord was offended and gave them over to perdition because they had been dispersed from unity and had appointed another king for themselves.And so great indignation of the Lord remained against those who had made the schism that even when the man of God had been sent to Jeroboam to upbraid him for his sins and to foretell future vengeance, he was forbidden also to eat bread and to drink water among them. Since he had not heeded this and had dined contrary to the precept of God, he was immediately stricken by the majesty of divine censure; on his return, he was killed on the journey by the attack and bite of a lion. And does anyone of you dare to say that the life-giving water of baptism and heavenly grace can be common with schismatics with whom neither earthly food nor worldly drink ought to be common?
Moreover, the Lord satisfies us in his gospel and reveals a greater light of understanding that the same people who then had separated themselves from the tribe of Judah and Benjamin and, after having abandoned Jerusalem, had withdrawn to Samaria should be reputed among the profane and the Gentiles. For when he first sent his disciples upon the ministry of salvation, he commanded and said, “Do not go in the direction of the Gentiles or enter the town of the Samaritans.” Sending first to the Jews, he orders the Gentiles to be passed over as yet; but, adding that the city of the Samaritans, where there were schismatics, ought to be omitted, he shows that the schismatics were in the same category as the Gentiles.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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