TRV
Translation
King James Version
Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years.
Complete Jewish Bible
Then the king of Ashur invaded all the land, advanced on Shomron and put it under siege for three years.
Berean Standard Bible
Then the king of Assyria invaded the whole land, marched up to Samaria, and besieged it for three years.
American Standard Version
Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years.
World English Bible Messianic
Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years.
Geneva Bible (1599)
Then the king of Asshur came vp throughout all the lande, and went against Samaria, and besieged it three yeere.
Young's Literal Translation
And the king of Asshur goeth up into all the land, and he goeth up to Samaria, and layeth siege against it three years;
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In the KJVVerse 9,989 of 31,102
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Commentary on 2 Kings 17 verses 1–6
1 ¶ In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years.
2 And he did that which was evil in the sight of the LORD, but not as the kings of Israel that were before him.
3 Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents.
4 And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison.
5 Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years.
6 In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.
We have here the reign and ruin of Hoshea, the last of the kings of Israel, concerning whom observe,
I. That, though he forced his way to the crown by treason and murder (as we read Kg2 15:30), yet he gained not the possession of it till seven or eight years after; for it was in the fourth year of Ahaz that he slew Pekah, but did not himself begin to reign till the twelfth year of Ahaz, Kg2 17:1. Whether by the king of Assyria, or by the king of Judah, or by some of his own people, does not appear, but it seems so long he was kept out of the throne he aimed at. Justly were his bad practices thus chastised, and the word of the prophet was thus fulfilled (Hos 10:3), Now they shall say We have no king, because we feared not the Lord.
II. That, though he was bad, yet not so bad as the kings of Israel had been before him (Kg2 17:2), not so devoted to the calves as they had been. One of them (that at Dan), the Jews say, had been, before this, carried away by the king of Assyria in the expedition recorded Kg2 15:29, (to which perhaps the prophet refers, Hos 8:5, Thy calf, O Samaria! has cast thee off), which made him put the less confidence in the other. And some say that this Hoshea took off the embargo which the former kings had put their subjects under, forbidding them to go up to Jerusalem to worship, which he permitted those to do that had a mind to it. But what shall we think of this dispensation of providence, that the destruction of the kingdom of Israel should come in the reign of one of the best of its kings? Thy judgments, O God! are a great deep. God would hereby show that in bringing this ruin upon them he designed to punish, 1. Not only the sins of that generation, but of the foregoing ages, and to reckon for the iniquities of their fathers, who had been long in filing the measure and treasuring up wrath against this day of wrath. 2. Not only the sins of their kings, but the sins of the people. If Hoshea was not so bad as the former kings, yet the people were as bad as those that went before them, and it was an aggravation of their badness, and brought ruin the sooner, that their king did not set them so bad an example as the former kings had done, nor hinder them from reforming; he gave them leave to do better, but they did as bad as ever, which laid the blame of their sin and ruin wholly upon themselves.
III. That the destruction came gradually. They were for some time made tributaries before they were made captives to the king of Assyria (Kg2 17:3), and, if that less judgment had prevailed to humble and reform them, the greater would have been prevented.
IV. That they brought it upon themselves by the indirect course they took to shake off the yoke of the king of Assyria, Kg2 17:4. Had the king and people of Israel applied to God, made their peace with him and their prayers to him, they might have recovered their liberty, ease, and honour; but they withheld their tribute, and trusted to the king of Egypt to assist them in their revolt, which, if it had taken effect, would have been but to change their oppressors. But Egypt became to them the staff of a broken reed. This provoked the king of Assyria to proceed against them with the more severity. Men get nothing by struggling with the net, but entangle themselves the more.
V. That it was an utter destruction that came upon them. 1. The king of Israel was made a prisoner; he was shut up and bound, being, it is probable, taken by surprise, before Samaria was besieged. 2. The land of Israel was made a prey. The army of the king of Assyria came up throughout all the land, made themselves master of it (Kg2 17:5), and treated the people as traitors to be punished with the sword of justice rather than as fair enemies. 3. The royal city of Israel was besieged, and at length taken. Three years it held out after the country was conquered, and no doubt a great deal of misery was endured at that time which is not particularly recorded; but the brevity of the story, and the passing of this matter over lightly, methinks, intimate that they were abandoned of God and he did not now regard the affliction of Israel, as sometimes as he had done. 4. The people of Israel were carried captives into Assyria, Kg2 17:6. The generality of the people, those that were of any note, were forced away into the conqueror's country, to be slaves and beggars there. (1.) Thus he was pleased to exercise a dominion over them, and to show that they were entirely at his disposal. (2.) By depriving them of their possessions and estates, real and personal, and exposing them to all the hardships and reproaches of a removal to a strange country, under the power of an imperious army, he chastised them for their rebellion and their endeavour to shake off his yoke. (3.) Thus he effectually prevented all such attempts for the future and secured their country to himself. (4.) Thus he got the benefit of their service in his own country, as Pharaoh did that of their fathers; and so this unworthy people were lost as they were found, and ended as they began, in servitude and under oppression. (5.) Thus he made room for those of his own country that had little, and little to do, at home, to settle in a good land, a land flowing with milk and honey. In all these several ways he served himself by this captivity of the ten tribes. We are here told in what places of his kingdom he disposed of them - in Halah and Habor, in places, we may suppose, far distant from each other, lest they should keep up a correspondence, incorporate again, and become formidable. There, we have reason to think, after some time they were so mingled with the nations that they were lost, and the name of Israel was no more in remembrance. Those that forgot God were themselves forgotten; those that studied to be like the nations were buried among them; and those that would not serve God in their own land were made to serve their enemies in a strange land. It is probable that they were the men of honour and estates who were carried captive, and that many of the meaner sort of people were left behind, many of every tribe, who either went over to Judah or became subject to the Assyrian colonies, and their posterity were Galileans or Samaritans. But thus ended Israel as a nation; now they became Lo-ammi - not a people, and Lo-ruhamah - unpitied. Now Canaan spued them out. When we read of their entry under Hoshea the son of Nun who would have thought that such as this should be their exit under Hoshea the son of Elah? Thus Rome's glory in Augustus sunk, many ages after, in Augustulus. Providence so ordered the eclipsing of the honour of the ten tribes that the honour of Judah (the royal tribe) and Levi (the holy tribe), which yet remained, might shine the brighter. Yet we find a number sealed of every one of the twelve tribes (Rev. 7) except Dan. James writes to the twelve tribes scattered abroad (Jam 1:1) and Paul speaks of the twelve tribes which instantly served God day and night (Act 26:7); so that though we never read of those that were carried captive, nor have any reason to credit the conjecture of some (that they yet remain a distinct body in some remote corner of the world), yet a remnant of them did escape, to keep up the name of Israel, till it came to be worn by the gospel church, the spiritual Israel, in which it will ever remain, Gal 6:16.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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John ChrysostomAD 407
HOMILIES ON THE GOSPEL OF JOHN 31.2
At this point it is also appropriate to tell where the Samaritans originated. I say this because the entire region is called Samaria. From what source, then, did they derive this name? The mountain is called Semer from the man who had taken possession of it, as Isaiah also said: “And the head of Samaria, Ephraim.” The inhabitants, however, were called not Samaritans but Israelites. But as time went on, they transgressed against God, and during the reign of Pekah, Tiglath-pileser went up and seized many cities. After attacking and killing Elah, he gave the kingdom over to Hoshea. Later, Shalmaneser came and captured other cities and made them subject and tributary. However, though Hoshea at first yielded, he revolted afterwards from subjection and took refuge in the aid of the Ethiopians. The Assyrian learned this and, having made an expedition and taken them captive, forbade the nation to remain there any longer, because he suspected the possibility of another such revolt. These inhabitants, moreover, he transported to Babylon and Medea and, having brought from various regions the people dwelling in that vicinity, he caused them to dwell in Samaria so that his power might be safeguarded for the future, with loyal inhabitants in possession of the place.When these things had taken place, God, wishing to show his power and that he had given over the Jews not because of any lack of power on his part but because of the sins of those whom he had surrendered to their enemies, sent lions on the barbarians, and these preyed on the entire nation. This was reported to the king, and he sent a certain priest to give to them the laws of God. Nevertheless, not even then were they freed entirely from their impiety, but only partly. However, as time went on they turned away from idols and worshiped God. When things had reached this point, the Jews, finally returning, showed a contentious spirit toward them as foreigners and enemies and named them “Samaritans” after the mountain.
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 17:5 vividly portrays the climactic and devastating beginning of the end for the Northern Kingdom of Israel, detailing the relentless and comprehensive military campaign launched by the formidable Assyrian Empire. This pivotal verse specifically records the initial phase of the Assyrian king's advance "throughout all the land" of Israel, culminating in the strategic and protracted siege of its capital city, Samaria, an arduous operation that would endure for three grueling years and ultimately lead to the kingdom's catastrophic downfall and the forced exile of its people.
CONTEXT
Literary Context: This verse serves as the immediate and severe consequence of Hoshea's rebellion, as detailed in the preceding verses. 2 Kings 17:1 introduces Hoshea as the last king of Israel, reigning for nine years in Samaria. The narrative quickly establishes his initial subservience to Shalmaneser V, the king of Assyria, followed by his fateful decision to cease tribute payments and seek an alliance with Egypt, a clear act of insubordination against his Assyrian overlord, as recounted in 2 Kings 17:4. Therefore, 2 Kings 17:5 directly initiates the military retribution that Hoshea's actions provoked, setting in motion the final, irreversible judgment against the Northern Kingdom. The subsequent verses in 2 Kings 17 then provide the profound theological rationale for Israel's demise, attributing their catastrophe not merely to geopolitical miscalculations but primarily to their persistent idolatry, syncretism, and profound covenant unfaithfulness.
Historical & Cultural Context: The "king of Assyria" referenced in this verse primarily refers to Shalmaneser V, who initiated the extensive campaign and the subsequent siege of Samaria. Historical records indicate that this siege commenced around 725 BC. While Shalmaneser V died during the prolonged three-year siege, his successor, Sargon II, is historically credited with completing the conquest and capturing Samaria in 722 BC. The Assyrian Empire, at this time, was the preeminent superpower of the ancient Near East, renowned for its highly organized and brutal military tactics, its efficient administrative structures, and its infamous policy of mass deportation of conquered peoples to suppress rebellion and integrate new territories. Israel, as a smaller nation, had been precariously positioned amidst the geopolitical rivalry between the expanding Assyrian Empire to the north and the ancient power of Egypt to the south. The extraordinary duration of the three-year siege underscores both the formidable natural defenses of Samaria, strategically built on a prominent hill, and the immense resources, strategic patience, and unyielding resolve of the Assyrian war machine.
Key Themes: The events meticulously described in 2 Kings 17:5 contribute profoundly to several overarching theological and narrative themes woven throughout the book of 2 Kings and the broader Deuteronomistic History. Firstly, it serves as a powerful illustration of Divine Judgment, portraying the Assyrian invasion not simply as a political or military act, but as God's righteous and inevitable punishment against the Northern Kingdom for its persistent idolatry, syncretism, and egregious rejection of His covenant commands, as meticulously detailed in 2 Kings 17:7-18. Secondly, it starkly underscores the Consequences of Disobedience, demonstrating with tragic clarity that prolonged and unrepentant unfaithfulness to God inevitably leads to severe suffering, national catastrophe, and the forfeiture of divine protection. Thirdly, the narrative powerfully highlights the Sovereignty of God, revealing how even a powerful foreign empire like Assyria, seemingly acting solely on its own geopolitical ambitions, was ultimately an unwitting instrument in God's hands, executing His divine will and bringing about His just purposes. Finally, this verse marks the definitive End of an Era for the Northern Kingdom of Israel, leading directly to its complete destruction and the dispersal of the ten tribes, a watershed moment in the unfolding narrative of salvation history.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its profound significance and the gravity of the unfolding events. Foreshadowing is profoundly present, as the initiation of such a protracted and comprehensive siege explicitly signals the impending and inevitable doom of the Northern Kingdom, a fate that has been consistently hinted at throughout the Deuteronomistic history due to Israel's persistent idolatry and covenant infidelity. There is also a strong element of Dramatic Irony, as the reader, possessing the knowledge of the historical outcome, understands the ultimate futility of Samaria's valiant three-year resistance, even as the inhabitants within the city walls fought desperately for their survival. The phrase "throughout all the land" can be interpreted as a form of Hyperbole, emphasizing the thoroughness, overwhelming scale, and comprehensive nature of the Assyrian military campaign, suggesting a complete subjugation of the territory rather than a literal occupation of every single square inch. Finally, the very act of the Siege itself functions as a powerful Symbolism of divine judgment, representing the tightening, inescapable grip of God's wrath and the inevitable, destructive consequences of prolonged covenant unfaithfulness.
THEOLOGICAL AND THEMATIC CONNECTIONS
The siege of Samaria, as starkly depicted in 2 Kings 17:5, stands as a profound theological statement regarding God's unwavering justice and His covenant faithfulness, even in the execution of judgment. It powerfully underscores the immutable principle that persistent disobedience to God's commands, particularly the widespread idolatry, syncretism, and rejection of His prophets that characterized the Northern Kingdom, inevitably leads to severe and devastating consequences. This monumental event serves as a potent reminder that God is utterly sovereign over all nations, and He can, and does, use even powerful pagan empires as instruments of His righteous judgment, thereby fulfilling the solemn warnings delivered through the Mosaic Law and the prophetic pronouncements. The tragic fall of Samaria is not merely a political or military defeat; it is, at its core, a divine act, demonstrating unequivocally that God holds His covenant people accountable to the sacred covenant He graciously established with them.
REFLECTION AND APPLICATION
The sobering account of Samaria's three-year siege in 2 Kings 17:5 offers a profound and challenging reflection for believers in every age. It serves as a potent reminder that while God's patience is indeed immense and His grace abundant, His warnings, delivered through His authoritative Word and the undeniable testimony of history, are to be received with the utmost seriousness and urgency. Just as ancient Israel faced dire and catastrophic consequences for their persistent idolatry and unfaithfulness, we too are called to diligently examine our own lives for any "idols" that might subtly, yet powerfully, compete for our ultimate allegiance to God—whether these be material possessions, career success, personal comfort, the pursuit of pleasure, or even a deceptive reliance on our own strength and wisdom. This passage profoundly challenges us to cultivate lives of genuine faithfulness, unwavering obedience, and undivided devotion, recognizing that spiritual compromise, though it may seem minor or inconsequential at its inception, can ultimately lead to profoundly destructive and far-reaching outcomes. It underscores the critical importance of diligently heeding God's voice, humbly repenting of all sin, and returning to Him with wholehearted commitment, for our actions, both individually and corporately, carry eternal ramifications and shape our destiny.
Questions for Reflection
FAQ
Who was the "king of Assyria" mentioned in this verse, and why did he besiege Samaria?
Answer: The "king of Assyria" who initiated the military campaign and the prolonged siege of Samaria was Shalmaneser V. However, he died during the siege, and his successor, Sargon II, ultimately completed the conquest and captured the city in 722 BC. The primary geopolitical reason for the siege was the rebellion of Hoshea, the last king of Israel, who ceased paying tribute to Assyria and presumptuously sought an alliance with Egypt, as detailed in 2 Kings 17:4. This act of insubordination was a direct challenge to the hegemonic power of the Assyrian Empire, provoking its swift and brutal retribution. From a profound theological perspective, the siege was also God's righteous judgment against the Northern Kingdom for its persistent idolatry, syncretism, and profound covenant unfaithfulness, as comprehensively elaborated in 2 Kings 17:7-18.
Why did the siege of Samaria last for "three years"?
Answer: The remarkable duration of "three years" for the siege (approximately 725-722 BC) points to several significant factors. Firstly, it speaks to the formidable natural defenses of Samaria; the city was strategically built on a strong, elevated hill, making it exceptionally difficult to assault directly and requiring a prolonged blockade. Secondly, it highlights the tenacity, resilience, and desperate courage of the Israelite defenders, who undoubtedly endured immense suffering, including severe famine, during this extended period. Thirdly, and perhaps most importantly, it underscores the immense military resources, strategic patience, and unyielding determination of the Assyrian Empire, which was willing to commit its vast forces for an extended period to achieve its objective of conquering the Israelite capital and crushing any resistance. The protracted length of the siege thus powerfully emphasizes the severity of the divine judgment unfolding upon Israel.
CHRIST-CENTERED FULFILLMENT
The tragic fall of Samaria and the Northern Kingdom, initiated by the relentless siege described in 2 Kings 17:5, represents the devastating culmination of Israel's persistent covenant unfaithfulness, leading inevitably to divine judgment and exile. This profound historical event, however, serves as a crucial Old Testament type, pointing forward to the ultimate and glorious fulfillment found exclusively in Jesus Christ. Where ancient Israel repeatedly failed to keep the covenant and consequently faced its severe curses, Jesus, the perfect Son of God, flawlessly fulfilled the entirety of the Law and willingly bore its curses on behalf of His people, becoming the Lamb of God who takes away the sin of the world. The judgment visited upon Samaria, a direct consequence of turning away from the living God, powerfully foreshadows the far greater judgment for sin that Christ absorbed on the cross, thereby offering a singular path to reconciliation, forgiveness, and abundant new life. Through His unparalleled atoning sacrifice and triumphant resurrection, Jesus inaugurates a new covenant, a superior covenant not dependent on national boundaries, physical descent, or imperfect human obedience, but established on the unshakeable foundation of faith in Him (Jeremiah 31:31-34). The "end of an era" for the Northern Kingdom thus serves as a powerful and somber backdrop, highlighting the absolute necessity and the surpassing glory of the new era ushered in by Christ, where a spiritual Israel—the Church—is gathered from every tribe, tongue, people, and nation, united not by physical lineage or geopolitical power, but by the indwelling Holy Spirit and an unwavering allegiance to their true and eternal King, Jesus the Messiah (Galatians 3:28-29).