TRV
Translation
King James Version
Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt.
Complete Jewish Bible
Nevertheless, every nation made gods of their own and put them in the temples on the high places which the Shomronim had made, every nation in the cities where they lived.
Berean Standard Bible
Nevertheless, the people of each nation continued to make their own gods in the cities where they had settled, and they set them up in the shrines that the people of Samaria had made on the high places.
American Standard Version
Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt.
World English Bible Messianic
However every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities in which they lived.
Geneva Bible (1599)
Howbeit euery nation made their gods, and put them in the houses of the hie places, which the Samaritanes had made, euery nation in their cities, wherein they dwelt.
Young's Literal Translation
and they are making each nation its gods, and place them in the houses of the high places that the Samaritans have made, each nation in their cities where they are dwelling.
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Commentary on 2 Kings 17 verses 24–41
24 ¶ And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.
25 And so it was at the beginning of their dwelling there, that they feared not the LORD: therefore the LORD sent lions among them, which slew some of them.
26 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.
27 Then the king of Assyria commanded, saying, Carry thither one of the priests whom ye brought from thence; and let them go and dwell there, and let him teach them the manner of the God of the land.
28 Then one of the priests whom they had carried away from Samaria came and dwelt in Bethel, and taught them how they should fear the LORD.
29 Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt.
30 And the men of Babylon made Succothbenoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima,
31 And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim.
32 So they feared the LORD, and made unto themselves of the lowest of them priests of the high places, which sacrificed for them in the houses of the high places.
33 They feared the LORD, and served their own gods, after the manner of the nations whom they carried away from thence.
34 Unto this day they do after the former manners: they fear not the LORD, neither do they after their statutes, or after their ordinances, or after the law and commandment which the LORD commanded the children of Jacob, whom he named Israel;
35 With whom the LORD had made a covenant, and charged them, saying, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them:
36 But the LORD, who brought you up out of the land of Egypt with great power and a stretched out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice.
37 And the statutes, and the ordinances, and the law, and the commandment, which he wrote for you, ye shall observe to do for evermore; and ye shall not fear other gods.
38 And the covenant that I have made with you ye shall not forget; neither shall ye fear other gods.
39 But the LORD your God ye shall fear; and he shall deliver you out of the hand of all your enemies.
40 Howbeit they did not hearken, but they did after their former manner.
41 So these nations feared the LORD, and served their graven images, both their children, and their children's children: as did their fathers, so do they unto this day.
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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John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF JOHN 33.1
How, then, did the Samaritans not know what they worshiped? Because they thought that God was confined to a place and divisible; at least it was in that way that they worshiped him. And it was in this spirit that they sent to the Persians and announced that the God of this place was displeased with them. According to this, their idea of him was no greater than their conception of their idols. Therefore, they continued to worship both evil spirit and him, combining things that were altogether incompatible. But the Jews for the most part were free of this taint and knew that he is God of the universe, even though not all of them [were faithful].
BedeAD 735
Questions on the Book of Kings #23
"And each nation made its own gods." [2 Kings 17:29] It is said of those nations brought into Samaria by the king of Assyria: And each nation made its own gods and placed them in the high places that the Samaritans had made, each nation in the cities in which they lived; for the men of Babylon made Socoth Benoth, the men of Cuth made Nergal, and the men of Hamath made Ashima; moreover, the Avvites made Nibhaz and Tartak; indeed, in the Book of Places it is read that Benoth and Nergal were cities that the Samaritans who had come from Babylon built in the region of Judea. Asima also a town, which they who had come from Hemath built. For Nebaaz and Thartha are cities which the Hevites founded in the same land of Judea. But it seems, according to the logic of the speech, that the names of the idols which these peoples had previously worshipped in their own land can also be understood here. Because it was said: And each nation made its own god, it was added as if to complete the thought: For the men of Babylon made Socoth Benoth, that is, tabernacles of Benoth. And better, if I am not mistaken, would the translator do, if he translated Socoth into tabernacles in Latin, and placed the name of the idol Benoth absolutely; and as is clearly said in what follows: But those who were from Sepharvaim burned their sons in the fire to Adrammelech and Anammelech, the gods of Sepharvaim; where it is shown that Adrammelech and Anammelech were idols of the city of Sepharvaim. Thus it seems consequent that Nergel of the Cutheans, Asima of the Hemathites, Nebaaz and Thartha were idols of the Hevites.
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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SUMMARY
Second Kings 17:29 vividly illustrates the profound religious syncretism that characterized the newly settled territories of the former Northern Kingdom of Israel following its conquest by Assyria. It details how the various foreign peoples, forcibly relocated into Samaria, established their own indigenous deities and worship practices within the existing Israelite "high places," thereby blending their pagan rituals with the corrupted remnants of Yahwistic worship. This verse underscores the pervasive idolatry that supplanted exclusive devotion to the Lord, marking a significant departure from the covenantal demands for monotheism and setting the stage for the distinct, mixed religious identity of the later Samaritans.
CONTEXT
Literary Context: This verse is situated within the broader narrative of 2 Kings 17, which provides a theological explanation for the downfall of the Northern Kingdom of Israel. The chapter begins by detailing Israel's persistent sin, particularly its idolatry and rejection of God's prophets, leading to the Assyrian conquest and exile (e.g., 2 Kings 17:7-18). Following the deportation of the Israelites, the Assyrian king, as was his policy, brought in diverse peoples from other conquered lands to resettle Samaria (2 Kings 17:24). Initially, these new inhabitants faced divine judgment (lion attacks) because they did not "fear the Lord" (2 Kings 17:25). In response, an exiled Israelite priest was sent back to teach them "the manner of the God of the land" (2 Kings 17:27-28). However, as 2 Kings 17:29 and subsequent verses demonstrate, this instruction did not lead to exclusive worship of Yahweh but rather to a superficial adoption of some Israelite practices alongside the continued fervent worship of their own ancestral gods, resulting in a deeply corrupted religious landscape.
Historical & Cultural Context: The events described in 2 Kings 17 occurred after the fall of Samaria in 722 BC to the Assyrian Empire under Sargon II. The Assyrians implemented a deliberate policy of population transfer, deporting conquered peoples from their homelands and resettling them in other territories. This strategy aimed to break national identity, prevent rebellions, and integrate diverse populations into the Assyrian imperial structure. The new inhabitants, originating from Cuthah, Avva, Hamath, and Sepharvaim (2 Kings 17:24), brought with them their distinct cultural practices and, crucially, their polytheistic religious systems. The "high places" (Hebrew: bamot) mentioned were pre-existing Israelite worship sites, often on elevated ground, which had frequently been corrupted by pagan practices even during Israel's time (e.g., 1 Kings 14:23). The new settlers simply appropriated these established religious structures for their own diverse pagan deities, demonstrating a pragmatic rather than truly converted approach to the local religion. This laid the groundwork for the later "Samaritan" people, a mixed ethnic and religious group distinct from the returning Judean exiles.
Key Themes: This verse powerfully contributes to several overarching themes in 2 Kings and the broader Old Testament. Firstly, it highlights Widespread Idolatry, emphasizing humanity's pervasive tendency to create and worship gods of their own making, rather than submitting to the one true God. The phrase "every nation made gods of their own" underscores the universal nature of this spiritual rebellion. Secondly, it vividly illustrates Religious Syncretism, the dangerous blending of disparate religious beliefs and practices. Despite being taught about the God of Israel, the new settlers did not abandon their ancestral deities but merely added Yahweh to their pantheon, creating a hybrid religion that was anathema to the Lord's demand for exclusive worship (Exodus 20:3). This syncretism led to Spiritual Corruption, as the purity and holiness of God's worship were compromised. The narrative consistently condemns such mixed worship, portraying it as a fundamental betrayal of the covenant and a pathway to divine judgment, a theme echoed throughout the books of Kings as a primary reason for both Israel's and Judah's exiles (e.g., 2 Kings 21:1-15).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several literary devices to convey its message. Repetition is prominent, particularly the phrase "every nation," which appears twice in the verse, emphasizing the universal and pervasive nature of the idolatry among the new settlers. This repetition underscores the complete spiritual deviation from exclusive worship of Yahweh. Symbolism is evident in the "high places," which serve as a potent symbol of corrupted worship throughout the Old Testament. Originally intended for legitimate worship or even as simple altars, they became synonymous with pagan practices and syncretism, representing a failure to centralize worship and maintain purity. The installation of foreign gods in these places highlights the complete spiritual degradation of the land. Furthermore, there is an underlying Irony in the narrative: Israel was exiled for its idolatry, yet the new inhabitants who replaced them immediately replicated and even intensified the very sin that led to the land's desolation. This serves as a stark commentary on the human propensity for idolatry and the deep-seated spiritual problem that transcends national identity.
THEOLOGICAL AND THEMATIC CONNECTIONS
The account in 2 Kings 17:29 stands as a powerful theological statement on the nature of true worship and the dangers of religious syncretism. God's covenant with Israel demanded exclusive and undivided devotion, encapsulated in the Shema: "Hear, O Israel: The Lord our God, the Lord is one" (Deuteronomy 6:4). The actions of these foreign nations, making "gods of their own" and blending them with the "God of the land," represent a direct affront to God's holiness and His demand for singular allegiance. This syncretism is not merely a cultural curiosity but a profound theological error, as it dilutes the truth of God's unique identity and power, leading to a corrupted understanding of His character and will. The narrative implicitly warns that any attempt to combine divine truth with human-made spirituality or worldly philosophies inevitably results in spiritual compromise and a loss of genuine communion with the living God.
REFLECTION AND APPLICATION
The historical account of 2 Kings 17:29 serves as a timeless warning for believers today against the subtle and overt forms of syncretism that threaten the purity of faith. Just as the ancient nations blended their deities with the worship of Yahweh, contemporary society often encourages a "pick-and-mix" approach to spirituality, where elements of Christian faith are combined with secular ideologies, self-help philosophies, or other religious traditions. This can manifest as prioritizing cultural acceptance over biblical truth, seeking personal comfort above divine command, or allowing materialism and worldly success to become functional idols in our lives. The call to purity of worship demands that our devotion to God be exclusive, uncompromised, and based solely on His revealed Word, not on human preferences or cultural trends. We are challenged to examine our hearts and lives, ensuring that no other "gods"—whether they be possessions, relationships, achievements, or even our own desires—usurp the rightful place of the one true God. Our worship must be "in spirit and truth," reflecting a wholehearted commitment to Christ alone.
Questions for Reflection
FAQ
Who were 'the Samaritans' mentioned here?
Answer: In the immediate context of 2 Kings 17:29, "the Samaritans" refers to the new foreign inhabitants whom the Assyrian king resettled in the territory of Samaria after the Northern Kingdom of Israel was exiled in 722 BC. These peoples came from various regions such as Cuthah, Avva, Hamath, and Sepharvaim (2 Kings 17:24). Over time, their descendants intermarried with the remaining Israelites who were not exiled, forming a distinct ethno-religious group known as the Samaritans. This group developed a syncretistic religion, blending their ancestral pagan practices with a corrupted form of Yahwism, which led to deep animosity with the returning Jewish exiles in later periods (e.g., John 4:9).
What were 'high places' (bamot)?
Answer: "High places" (Hebrew: bamot) were elevated cultic sites or shrines used for worship in ancient Israel and the surrounding Canaanite cultures. They were often located on hills or mounds and could include altars, sacred pillars (massebot), and Asherah poles. While some high places were used for legitimate worship of Yahweh before the centralization of worship in Jerusalem (e.g., 1 Samuel 9:12-14), they increasingly became associated with Canaanite fertility cults and illicit worship of other gods. Throughout the books of Kings, righteous kings are praised for removing the high places, while wicked kings are condemned for allowing or promoting them (e.g., 2 Kings 23:5-8). In 2 Kings 17:29, the new settlers appropriated these existing structures for their own diverse pagan deities, perpetuating their corrupted religious significance.
Why did the Assyrians resettle conquered peoples?
Answer: The Assyrian Empire, particularly under kings like Sargon II, implemented a policy of mass deportation and resettlement for several strategic reasons. Firstly, it aimed to break national identity and cohesion, making it difficult for conquered peoples to organize rebellions against Assyrian rule. By mixing populations from different regions, linguistic and cultural barriers were created, hindering unified resistance. Secondly, it served to integrate conquered territories more fully into the Assyrian imperial system, providing labor and resources where needed. Thirdly, it was a form of punishment and psychological warfare, demonstrating the overwhelming power of Assyria and discouraging future defiance. This policy is evident not only in Samaria but also in other parts of the Assyrian Empire, as seen in various historical records.
CHRIST-CENTERED FULFILLMENT
The widespread idolatry and syncretism depicted in 2 Kings 17:29 highlight humanity's inherent tendency to create gods in its own image and the spiritual bankruptcy that results from divided allegiance. This pervasive spiritual brokenness finds its ultimate resolution and fulfillment in Jesus Christ. Where the nations failed to worship the true God exclusively, Jesus perfectly embodies and reveals the Father, declaring, "I am the way, and the truth, and the life; no one comes to the Father except through Me" (John 14:6). He is the true temple, rendering all "high places" and man-made shrines obsolete, for in Him, God dwells fully among us (John 2:19-21). The Samaritans' attempt to blend their paganism with Yahwism underscores the futility of human efforts to approach God on their own terms; however, Jesus offers a new covenant where true worship is not bound by physical locations or human traditions, but is "in spirit and truth" (John 4:23-24). Through His perfect sacrifice, Christ cleanses us from the defilement of idolatry and sin, enabling us to offer pure and undivided devotion to God, bringing us into genuine communion with the Father, something the ancient peoples could not achieve through their syncretistic practices (Hebrews 9:11-14). He is the ultimate Lamb of God who takes away the sin of the world, including the sin of idolatry, making us a people set apart for His exclusive glory (John 1:29).