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2 Kings, chapter 17 From Wikipedia, the free encyclopedia
2 Kings 17 is the seventeenth chapter of the second part of the Books of Kings in the Hebrew Bible or the Second Book of Kings in the Old Testament of the Christian Bible.[1][2] The book is a compilation of various annals recording the acts of the kings of Israel and Judah by a Deuteronomic compiler in the seventh century BCE, with a supplement added in the sixth century BCE.[3] This chapter records the events during the reigns of Hoshea the last king of Israel, the capture of Samaria and the deportation of the northern kingdom population by the Assyrians.[4]
2 Kings 17 | |
---|---|
Book | Second Book of Kings |
Hebrew Bible part | Nevi'im |
Order in the Hebrew part | 4 |
Category | Former Prophets |
Christian Bible part | Old Testament |
Order in the Christian part | 12 |
This chapter was originally written in the Hebrew language. It is divided into 41 verses.
Some early manuscripts containing the text of this chapter in Hebrew are of the Masoretic Text tradition, which includes the Codex Cairensis (895), and Codex Leningradensis (1008).[5][a]
There is also a translation into Koine Greek known as the Septuagint, made in the last few centuries BCE. Extant ancient manuscripts of the Septuagint version include Codex Vaticanus (B; B; 4th century) and Codex Alexandrinus (A; A; 5th century).[7][b]
This chapter can be divided into the following sections:[9]
The skeletal narrative structure in this chapter is shaped by the actions of the king of Assyria, with the narrative followed by the commentary (twice): [10]
This chapter provides a significant theological interpretation of Israel history connecting the long chronicles of the sin of the nation to the resulting divine punishment with the fall of the northern kingdom,[9] as reflected by a 'dense concentration of Deuteronomistic language'.[11] It also gives a glimpse to Judah's eventual fate, linking to other 'dense concentrations of Deuteronomistic judgment language' in 2 Kings 21:3–15; 23:26–27; 24:3–5.[11] The northern prophets, Amos and Hosea, provide additional reflection on the reasons for the judgment.[9]
The regnal records of Hoshea, the last king of Israel, is evaluated less negatively than the previous kings of the northern kingdom, but his deeds are still 'evil in the sight of the Lord.'[9] Hoshea's shift of allegiance from Assyria to Egypt has a disastrous consequence.[12] Shalmaneser V, the king of Assyria, soon went up against Hoshea and laid siege on Samaria that last for three years, but Sargon II made the claim in his annals to have taken Samaria (ANET 284–285[13]).[14]
The deportees were displaced decentrally to various location in the north-east Syria, effectively destroying the races, so the exiled northern Israelite people left few traces in history and tradition (becoming "Ten Lost Tribes" of Israel), unlike the Jews (the people of Judah) who were later moved en bloc to Babylon.[12]
The exposition in this section consists of two parts: about Israel (verses 7–18) and involving Judah (verses 19–23). The first part is marked by the term "because" of verse 7 to the "therefore" in the beginning of verse 18:[36]
In the second part, the idolatry in kingdom of Judah is coordinated with that in the northern kingdom (verse 19; cf. verse 13), although the narrator at this point only hints the demise of Judah (as the punishment for its sins).[36]
Following the principle of destroying races in the conquered territory, the Assyrians not only displaced the Israelites from their land, but also deported people from other lands into Israel. The places listed in verses 24, 29–41 are partly in Mesopotamia and partly in Syria.[37] This mixing of ethnicity would avoid the development of large-scale resistance and 'paralyse the regions using the tension between people' of different origins. The Deuteronomistic narrative focuses on the religious impacts of this policy, that 'the religion (gods and ritual traditions) in the province of Samaria 'became mixed'.[37] It is noted that the worship of YHWH still exists, but 'united syncretistically' with other religions (verses 32–34, 41), as explained using the episode recorded in verses 25–28.[37]
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