TRV
Translation
King James Version
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.
Complete Jewish Bible
On the contrary, you are to fear ADONAI, who brought you out of the land of Egypt with great power and an outstretched arm. Worship him, and sacrifice to him.
Berean Standard Bible
Instead, worship the LORD, who brought you out of the land of Egypt with great power and an outstretched arm. You are to bow down to Him and offer sacrifices to Him.
American Standard Version
but Jehovah, who brought you up out of the land of Egypt with great power and with an outstretched arm, him shall ye fear, and unto him shall ye bow yourselves, and to him shall ye sacrifice:
World English Bible Messianic
but you shall fear the LORD, who brought you up out of the land of Egypt with great power and with an outstretched arm, and you shall bow yourselves to him, and you shall sacrifice to him.
Geneva Bible (1599)
But feare the Lord which brought you out of the land of Egypt with great power, and a stretched out arme: him feare ye, and worshippe him, and sacrifice to him.
Young's Literal Translation
but Jehovah who brought you up out of the land of Egypt with great power, and with a stretched-out arm, Him ye do fear, and to Him ye bow yourselves, and to Him ye do sacrifice;
See also
See on the biblical-era map
In the KJVVerse 10,020 of 31,102
Study This Verse
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.
Copy as
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.
Copy as
Continue studying 2 Kings 17:36 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Second Kings 17:36 delivers a profound and exclusive declaration of Yahweh's claim to worship, set against the tragic backdrop of the northern kingdom of Israel's fall and the subsequent religious syncretism in Samaria. This verse encapsulates the foundational demands of the Mosaic Covenant, asserting God's unique identity and unparalleled power as the sole object of fear, worship, and sacrifice, rooting His supreme authority in His historical act of delivering Israel from Egyptian bondage.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its urgent and exclusive message. The most prominent is Anthropomorphism, vividly seen in the phrase "stretched out arm," which attributes a human body part and action to God to describe His active, powerful, and unhindered intervention in history. This imagery makes God's immense power tangible and relatable. There is also significant Anaphora and Repetition of the pronoun "him" ("him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice"). This emphatic repetition serves to underscore the singular, exclusive object of Israel's devotion, reinforcing the uncompromising demand for monotheistic allegiance. The entire verse functions as a powerful Covenantal Reminder, recalling the terms of the Sinai covenant where God's mighty deliverance from Egypt formed the foundational basis for His demand for exclusive allegiance and obedience. Finally, the verse implicitly creates a stark Contrast between the singular, omnipotent, covenant-keeping God of Israel and the multiple, localized, and ultimately impotent deities of the surrounding nations and the syncretistic practices of the Samaritans.
THEOLOGICAL AND THEMATIC CONNECTIONS
Second Kings 17:36 is a profound theological statement on the nature of God and the appropriate human response. It asserts Yahweh's absolute sovereignty and uniqueness, grounding His demand for exclusive worship not in arbitrary decree, but in His demonstrated redemptive power. The Exodus serves as the paradigm for all of God's saving acts, establishing His identity as the one true deliverer and therefore the sole legitimate object of fear, worship, and sacrifice. This verse underscores the fundamental principle of monotheism – that there is only one God, and all devotion must be directed to Him alone. Any deviation into syncretism or idolatry is not merely a cultural preference but a direct affront to God's character and His covenant faithfulness, ultimately leading to judgment. The call to "fear" God is a call to acknowledge His holiness and authority, leading to a life of obedience and trust, which is the very essence of true worship.
REFLECTION AND APPLICATION
For believers today, 2 Kings 17:36 serves as a timeless and urgent summons to exclusive devotion to the one true God. In a world saturated with competing allegiances and subtle forms of idolatry, this verse challenges us to critically examine where our ultimate fear, worship, and "sacrifice" (our time, resources, affections, and priorities) are truly directed. Just as God's mighty deliverance from Egypt formed the basis for Israel's worship, we are called to remember and continually reflect upon God's mighty acts in salvation history, culminating in the ultimate deliverance wrought through Jesus Christ. This remembrance should ignite within us a profound reverence and awe, leading to a life of unreserved obedience and worship. We are called to guard vigilantly against anything that might usurp God's rightful place in our hearts – be it career, comfort, material possessions, social status, or even good things like family or hobbies. True spiritual health and flourishing are found in a singular, undivided devotion to the God who has demonstrated His power and love on our behalf.
Questions for Reflection
FAQ
Why is the Exodus so central to God's demand for worship in this verse?
Answer: The Exodus from Egypt was the foundational redemptive act in Israel's history, demonstrating Yahweh's unparalleled power, sovereignty, and faithfulness. It was the event that transformed a collection of slaves into a nation, establishing God's unique identity as their deliverer and covenant partner. Therefore, God's demand for exclusive worship is not arbitrary but is rooted in His demonstrated character and His decisive intervention on their behalf. It serves as the ultimate proof of His claim to their allegiance, as seen in the preamble to the Ten Commandments in Exodus 20:2, which begins by reminding Israel of their deliverance from Egypt.
What does "fear" mean in the context of "him shall ye fear"?
Answer: In this context, "fear" (Hebrew yârêʼ) does not primarily mean terror or fright, but rather a profound sense of reverential awe, respect, and obedient submission. It is the appropriate response to the majesty, holiness, and power of God. This "fear of the LORD" is often presented in Scripture as the beginning of wisdom and knowledge (Proverbs 9:10), leading to a life of righteousness and faithful adherence to God's commands, rather than merely being afraid of punishment. It encompasses both a recognition of God's immense power and a loving reverence for His character and covenant faithfulness.
How does this verse relate to the syncretism of the Samaritans described in 2 Kings 17?
Answer: This verse stands in stark opposition to the syncretism practiced by the new inhabitants of Samaria. While they acknowledged "the God of the land" (Yahweh) and even offered some sacrifices to Him, they continued to worship their own national deities alongside Him (2 Kings 17:33). Second Kings 17:36 directly condemns this dual allegiance by reiterating Yahweh's exclusive claim. It emphasizes that the God who delivered Israel with such power demands all fear, all worship, and all sacrifice, leaving no room for other gods. The Samaritans' failure to grasp this exclusive nature of Yahweh's covenant, and their attempt to combine His worship with idolatry, was a central reason for their continued spiritual blindness and the divine judgment they experienced.
CHRIST-CENTERED FULFILLMENT
The demand for exclusive worship of Yahweh, rooted in His powerful deliverance from Egypt, finds its ultimate and most profound fulfillment in Jesus Christ. He is the very "stretched out arm" of God, not merely delivering from physical bondage but accomplishing a far greater exodus from the slavery of sin and death (Colossians 1:13-14). Just as the Exodus established God's unique claim on Israel, so Christ's atoning work on the cross and His glorious resurrection establish His unique claim on all who believe. He is the true Lamb of God, whose perfect and once-for-all sacrifice renders all other sacrifices obsolete (John 1:29; Hebrews 9:11-14). Therefore, the fear, worship, and spiritual sacrifice commanded in 2 Kings 17:36 are now directed to God in Christ, who is the visible image of the invisible God (Colossians 1:15). Through Him, we offer "spiritual sacrifices acceptable to God" (1 Peter 2:5). Every knee will one day bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11), demonstrating that He alone is worthy of our ultimate fear, worship, and devotion.