TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
In the ninth year of Hoshea, the king of Ashur captured Shomron. He carried Isra'el away captive to Ashur, resettling them in Halach, in Havor on the Gozan River and in the cities of the Medes.
Berean Standard Bible
In the ninth year of Hoshea, the king of Assyria captured Samaria and carried away the Israelites to Assyria, where he settled them in Halah, in Gozan by the Habor River, and in the cities of the Medes.
American Standard Version
In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away unto Assyria, and placed them in Halah, and on the Habor, the river of Gozan, and in the cities of the Medes.
World English Bible Messianic
In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away to Assyria, and placed them in Halah, and on the Habor, the river of Gozan, and in the cities of the Medes.
Geneva Bible (1599)
In the ninth yeere of Hoshea, the King of Asshur tooke Samaria, and caryed Israel away vnto Asshur, and put them in Halah, and in Habor by the riuer of Gozan, and in the cities of the Medes.
Young's Literal Translation
in the ninth year of Hoshea hath the king of Asshur captured Samaria, and removeth Israel to Asshur, and causeth them to dwell in Halah, and in Habor, by the river Gozan, and in the cities of the Medes.
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In the KJVVerse 9,990 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
The pivotal verse of 2 Kings 17:6 records the tragic culmination of centuries of Israel's rebellion against God: the fall of Samaria, the capital of the Northern Kingdom, to the Assyrian Empire. In the ninth year of King Hoshea's reign, the Assyrians, under Shalmaneser V and later Sargon II, conquered Samaria and implemented their brutal policy of mass deportation, scattering the Israelite population into various regions of Mesopotamia and Media. This event marked the definitive end of the Northern Kingdom as a distinct political and national entity, serving as a stark fulfillment of divine judgment for persistent idolatry and covenant unfaithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 2 Kings 17:6 is Historical Narrative, presenting a concise, factual account of a pivotal geopolitical event. The verse functions as a climactic summary of the preceding narrative of Hoshea's reign and Assyrian aggression, marking the definitive end of the Northern Kingdom. It also employs Foreshadowing, as the total destruction and scattering of the Northern Kingdom implicitly warns the Southern Kingdom of Judah about the consequences of their own potential unfaithfulness, setting a precedent for future exiles. Furthermore, there is an element of Divine Irony in God using a pagan, ruthless empire like Assyria as the instrument of His righteous judgment against His own covenant people, demonstrating His absolute sovereignty over all nations and their rulers, even those who do not acknowledge Him.
THEOLOGICAL AND THEMATIC CONNECTIONS
The fall of Samaria and the exile of Israel represent a profound theological statement about God's justice, holiness, and covenant faithfulness. This was not a random historical misfortune but a direct consequence of Israel's persistent idolatry, social injustice, and rejection of the Mosaic covenant, despite repeated warnings from prophets. God, who had brought Israel out of Egypt and established them in the land, was also faithful to His covenant curses, demonstrating that He holds His people accountable for their actions. This event serves as a powerful reminder that God's patience has limits and that persistent rebellion against His revealed will inevitably leads to severe consequences. It underscores the truth that true security and blessing lie only in faithful obedience to the Lord.
REFLECTION AND APPLICATION
The tragic account of Israel's exile in 2 Kings 17:6 serves as a powerful and sobering lesson for believers today. It underscores the gravity of sin and the inevitable consequences of persistent disobedience to God's commands. Just as ancient Israel faced judgment for abandoning the Lord and pursuing idolatry, we too are called to examine our hearts for any "idols" that compete for God's rightful place in our lives—whether they be wealth, power, comfort, or self-reliance. This narrative reminds us that God is sovereign, just, and holy, and while He is merciful and patient, He also holds His people accountable. It challenges us to cultivate a deep and unwavering faithfulness, recognizing that true flourishing comes only through wholehearted devotion to Him. The history of Israel's fall is a perpetual call to vigilance against spiritual complacency and a renewed commitment to living in humble obedience to God's Word.
Questions for Reflection
FAQ
What was the primary reason for the Northern Kingdom's fall and exile?
Answer: The primary reason for the Northern Kingdom's fall and exile was their persistent and systemic idolatry and unfaithfulness to the covenant with Yahweh. From the very beginning of the divided monarchy, King Jeroboam I established golden calves at Bethel and Dan, leading the people into a pattern of false worship (1 Kings 12:28-30). This was compounded by the adoption of Baal worship under kings like Ahab and Jezebel, and a general disregard for God's laws and prophetic warnings. The subsequent verses in 2 Kings 17:7-23 explicitly detail these sins, including worshipping other gods, building high places, practicing divination, and rejecting God's statutes. The Assyrian conquest was, therefore, not merely a political defeat but a divinely ordained judgment for their spiritual apostasy.
What happened to the "lost tribes of Israel" after the Assyrian deportation?
Answer: The "lost tribes of Israel" refer to the ten northern tribes deported by the Assyrians. While the term "lost" implies their complete disappearance, it's more accurate to say they lost their distinct tribal and national identity. The Assyrian policy was designed to integrate conquered peoples into the empire, breaking their cohesion. Some Israelites likely assimilated into the surrounding cultures, intermarrying and adopting local customs and religions. However, some remnants of these tribes undoubtedly remained in the land or eventually migrated south to Judah, contributing to the population there. Furthermore, the New Testament indicates that the twelve tribes, though scattered, were still recognized as a people (e.g., James 1:1, Acts 26:7). Ultimately, in God's redemptive plan, all of scattered Israel will be gathered and restored through Christ.
CHRIST-CENTERED FULFILLMENT
The tragic exile of Israel in 2 Kings 17:6, a consequence of their covenant unfaithfulness, powerfully foreshadows the ultimate scattering of humanity due to sin and points directly to the necessity of Christ. Just as Israel was exiled from the promised land, humanity was exiled from God's presence in Eden due to disobedience (Genesis 3:23-24). The failure of the Northern Kingdom, and indeed all of Israel, to perfectly uphold the Law demonstrated humanity's inability to achieve righteousness on its own. Jesus Christ, the true Israel, perfectly fulfilled the Law and bore the ultimate judgment for sin, becoming the Lamb of God, who takes away the sin of the world!. Through His death and resurrection, He inaugurated a New Covenant, not written on tablets of stone but on human hearts (Jeremiah 31:31-34), gathering a new people—Jew and Gentile—from every nation, tribe, and tongue into His spiritual kingdom (Revelation 7:9). He is the true Shepherd who gathers the scattered sheep (John 10:16), offering not exile but eternal life and restoration in His presence. The judgment against Israel highlights the depths of human sin, making the grace and redemptive work of Christ all the more glorious as the means by which God's people are truly brought home.