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Nach YomiII Kings · מלכים ב׳Chapter 17

II Kings 17

מלכים ב׳ פרק י״ז

Section: נביאים · נביאים ראשונים | Book: II Kings | Chapter: 17 of 25 | Day: 139 of 742

Date: June 30, 2026

קלאוד על הנ״ך

Chapter 17 is the hinge of the entire book of Kings: the chapter in which the Northern Kingdom of Israel comes to its end. After more than two centuries and nineteen kings, all of them condemned for following “the sin of Jeroboam son of Nebat,” the kingdom founded at the schism of chapter 12 is extinguished. The narrative frame is brief and almost clinical. Hoshea son of Elah, the last king of Israel, becomes a vassal of Shalmaneser of Assyria, then conspires with So of Egypt and withholds his tribute; the Assyrian arrests him, besieges Samaria for three years, captures it in Hoshea’s ninth year, and deports the Israelites to Halah, the Habor, the river Gozan, and the towns of Media (verses 1-6). In a mere six verses the catastrophe that the prophets had threatened for generations becomes history.

What distinguishes this chapter is that the author refuses to let the political account stand on its own. Beginning at verse 7 — “This happened because (כי) the Israelites sinned against the Lord their God” — the narrative breaks off into the longest sustained theological reflection in the book of Kings, a sermon-like indictment that runs through verse 23. The historian catalogues the nation’s offenses: worshiping other gods, walking in the customs of the dispossessed nations, building shrines (במות) on every hill and under every leafy tree, erecting pillars (מצבות) and sacred posts (אשרים), making two molten calves, bowing to the host of heaven, serving Baal, passing their children through fire, and practicing divination (verses 9-17). Against all of this God had sent warning “by every prophet and every seer” (verse 13), and the people’s refusal to listen — “they stiffened their necks, like their ancestors” (verse 14) — seals the verdict. Radak and Metzudat David read the entire passage as the prophetic justification of the exile, an answer to any future reader who might ask how God could allow His people to be cast out.

The indictment is also pointedly even-handed. Although Israel is the subject of the exile, verse 19 turns abruptly to Judah — “Nor did Judah keep the commandments of the Lord their God” — a foreshadowing that the Southern Kingdom is treading the same path and will, in time, meet the same fate. The chapter thus functions not only as Israel’s epitaph but as Judah’s warning. The classical commentators note that the historian’s purpose is theological rather than merely annalistic: the loss of the land is not an accident of imperial politics but the covenantal consequence laid out already in the Torah’s tochecha, the curses of admonition.

The final section (verses 24-41) shifts to the aftermath. The Assyrian king repopulates Samaria with deportees from Babylon, Cuthah, Avva, Hamath, and Sepharvaim. Ignorant of “the rules of the God of the land,” they are attacked by lions, and an exiled Israelite priest is sent back to Bethel to teach them how to worship the Lord (verses 24-28). The result is a notorious religious hybrid: these peoples “worshiped the Lord, while serving their own gods” (verse 33), each nation fashioning its own deities — Succoth-benoth, Nergal, Ashima, Nibhaz, Tartak, Adrammelech, and Anamelech — even as they paid nominal homage to the God of Israel. This syncretism is the origin of the population later known as the Samaritans (the כותים of rabbinic literature). The chapter closes (verses 34-41) by measuring this half-hearted worship against the covenant God made with Jacob’s descendants, recalling the Exodus and the command to fear the Lord alone and serve no other gods. The verdict is damning in its understatement: “they worshiped the Lord, but they also served their idols… to this day” (verse 41) — a hollow, divided devotion that is, in the end, no devotion at all.

פרק י״ז · Chapter 17

פסוק א׳ · Verse 1

Hebrew:

בִּשְׁנַת֙ שְׁתֵּ֣ים עֶשְׂרֵ֔ה לְאָחָ֖ז מֶ֣לֶךְ יְהוּדָ֑ה מָ֠לַ֠ךְ הוֹשֵׁ֨עַ בֶּן־אֵלָ֧ה בְשֹׁמְר֛וֹן עַל־יִשְׂרָאֵ֖ל תֵּ֥שַׁע שָׁנִֽים׃

English:

In the twelfth year of King Ahaz of Judah, Hoshea son of Elah became king over Israel in Samaria—for nine years.

The chapter opens by introducing Hoshea son of Elah, the last king of the Northern Kingdom, who reigns nine years in Samaria. Rashi and Radak grapple with the chronology: the 'nine years' and the synchronism with the twelfth year of Ahaz cannot be taken at face value, and they explain (following Seder Olam) that the nine years count from when Hoshea rebelled against Assyria, not from the start of his reign.
▶Commentaries (1)
רש״יRashi
בִּשְׁנַת שְׁתֵּים עֶשְׂרֵה לְאָחָז וְגוֹ'. אִי אֶפְשָׁר לוֹמַר שֶׁמָּלַךְ הוֹשֵעַ בִּשְׁנַת שְׁתֵּים עֶשְׂרֵה לְאָחָז, שֶׁהֲרֵי בִּשְׁנַת אַרְבַּע לְאָחָז הָרַג אֶת פֶּקַח וּמָלַךְ תַּחְתָּיו, וּכְשֶׁתִּבְדֹּק בִּשְׁנוֹת פֶּקַח תִּמְצָא כֵּן, וְגַם אִי אֶפְשָׁר לוֹמַר שֶׁלֹּא מָלַךְ אֶלָּא תֵּשַׁע שָׁנִים, שֶׁהֲרֵי מָלַךְ מִשְּׁנַת אַרְבַּע לְאָחָז עַד שְׁנַת שֵׁשׁ לְחִזְקִיָּהוּ שֶׁנִּלְכְּדָה שׁוֹמְרוֹן, הֲרֵי יוֹתֵר מִשֵּׁשׁ עֶשְׂרֵה שָׁנָה, וּמַה תַּלְמוּד לוֹמַר תֵּשַׁע שָׁנִים, מִשֶּׁמָּרַד בְּמֶלֶךְ אַשּׁוּר, כָּךְ שְׁנוּיָה בְּסֵדֶר עוֹלָם. וְאִי אֶפְשָׁר לוֹמַר שֶׁבִּשְׁנַת שְׁתֵּים עֶשְׂרֵה לְאָחָז הִתְחִיל לִמְרֹד, שֶׁאִם כֵּן תִּמְצָא אֶת שְׁנֵי מִרְדּוֹ חָמֵשׁ שָׁנִים בִּימֵי אָחָז, וְשֵׁשׁ שָׁנִים בִּימֵי חִזְקִיָּהוּ הֲרֵי אַחַת עֶשְׂרֵה, וְכָאן הוּא אוֹמֵר תֵּשַׁע, לֹא הֻזְכַּר שְׁנַת שְׁתֵּים עֶשְׂרֵה לְאָחָז אֶלָּא לְעִנְיַן מִקְרָא שֶׁל אַחֲרָיו: עָלָיו עָלָה שַׁלְמַנֶאסֶר וְגוֹ', שֶׁבִּשְׁנַת שְׁתֵּים עֶשְׂרֵה לְאָחָז עָלָה סַנְחֵרִיב עַל הוֹשֵעַ, וְהִגְלָה לְאוֹתָן שֶׁבְּעֵבֶר הַיַּרְדֵּן, וְכָךְ שָׁנִינוּ בְּסֵדֶר עוֹלָם, וּמִקְרָא כָּתוּב בְּדִבְרֵי הַיָּמִים: וַיָּעָר אֱלֹהֵי יִשְׂרָאֵל אֶת רוּחַ פּוּל מֶלֶךְ אַשּׁוּר וַיַּגְלֵם לָראוּבֵנִי וְלַגָּדִי, וְלֹא פֵּרֵשׁ בְּאֵיזֶה זְמַן, וְכָאן פֵּרֵשׁ שֶׁבִּשְׁנַת שְׁתֵּים עֶשְׂרֵה לְאָחָז הָיָה. שָׁלשׁ גָּלֻיּוֹת גָּלוּ עֲשֶׂרֶת הַשְּׁבָטִים, בִּשְׁנַת עֶשְׂרִים לְפֶקַח, כְּמוֹ שֶׁכָּתוּב לְמַעְלָה: בָּא תִּגְלַת פַּלֶאסֶר מֶלֶךְ אַשּׁוּר וַיִּקַּח אֶת עִיּוֹן וְאֶת (דָּן) [אָבֵל] וְגוֹ' כָּל אֶרֶץ נַפְתָּלִי וַיַּגְלֵם אַשּׁוּרָה, וְזֶה הָיָה שְׁנַת הָאַרְבַּע לְאָחָז, שָׁהָה שְׁמֹנֶה שָׁנִים וּבָא עֲלֵיהֶם, שְׁנַת שְׁתֵּים עֶשְׂרֵה לְאָחָז, וְהִגְלָם לָראוּבֵנִי וְלַגָּדִי, וּכְשֶׁרָאָה הוֹשֵׁעַ בֶּן אֵלָה מָרַד בּוֹ וְשָׁלַח מַלְאָכִים אֶל סוֹא מֶלֶךְ מִצְרַיִם, שָׁהָה שְׁמוֹנֶה שָׁנִים, וּבָא וְצָר עַל שׁוֹמְרוֹן, וְנִלְכְּדָה לְקֵץ שָׁלשׁ שָׁנִים, וְגָלוּ כֻּלָּן, וְזֶהוּ שֶׁנֶּאֱמַר: כָּעֵת הָרִאשׁוֹן הֵקַל אַרְצָה זְבֻלוּן וְאַרְצָה נַפְתָּלִי, הֵקַל אַף בַּשְּׁנִיָּה, שֶׁלֹּא הִגְלָה אֶלָּא שְׁנֵי הַשְּׁבָטִים, אֲבָל הָאַחֲרוֹן הִכְבִּיד, טִיאֵט אֶת הַכֹּל, כָּזֶה שֶׁמְּכַבֵּד אֶת הַבַּיִת. וּמִכָּל מָקוֹם לְפִי הַחֶשְׁבּוֹן שֶׁכָּתַב כָּאן אֶת מִנְיַן שְׁנֵי מִרְדּוֹ תֵּשַׁע שָׁנִים, לֹא מָרַד בּוֹ עַד שְׁנַת אַרְבַּע עֶשְׂרֵה לְאָחָז, שֶׁהֲרֵי אָחָז מָלַךְ שֵׁשׁ עֶשְׂרֵה, שָׁלשׁ שָׁנִים שֶׁל אָחָז הָיָה הַמֶּרֶד, וְשֵׁשׁ שָׁנִים בִּימֵי חִזְקִיָּהוּ.
In the twelfth year of Achaz, etc. It is impossible to say that Hoshei'a became king in the twelfth year of Achaz, because in the fourth year of Achaz, he assassinated Pekach and reigned in his place,1See above, 15:30. and when you examine Pekach's years you will find it so. Likewise, it is impossible to say that he reigned for only nine years, for he reigned from the fourth year of Achaz until the sixth year of Chizkiyohu, when Shomron was conquered, and this amounts to more than sixteen years. What then is the meaning of "nine years"? [It was nine years] since he rebelled against the king of Ashur. This is what is learned in Seder Olam. And it is impossible to say that in the twelfth year of Achaz he started to rebel, for if so, you will find the years of his revolt five years during the days of Achaz and six years during the days of Chizkiyohu, making [a total of] eleven years, yet here he states [that he reigned] nine [years]. "The twelfth year of Achaz" was mentioned only in connection with the verse following, "Shalmaneser [king Ashur] went up against him, etc."2Below, v. 3. [i.e.,] that in the twelfth year of Achaz, Sancheiriv went up against Hoshei'a and exiled those who were on the eastern bank of the Yardein. Thus we learned in Seder Olam. And a verse is written in Divrei Hayomim, "Adonoy of Yisroel aroused Pul king of Ashur … and he exiled the people of Reuvein and the people of Gad,"3According to Rashi, the nine years mentioned in this verse refer to the total length of Hoshei'a's revolt, which began in the fourteenth year of Achaz. and it did not explain during which time frame. But here it explains that it occurred in the twelfth year of Achaz['s reign]. The ten tribes were exiled at three different times: [The first exile was] in the twentieth year of Pekach, as it is written above, "Tiglas Pileser the king of Ashur came and took Iyon and Dan, etc., and the entire land of Naphtoli and exiled them to Ashur."4I Divrei Hayomim 5:26. Now this was the fourth year of Achaz. [The second exile,] he waited eight years and came upon them in the twelfth year of Achaz, and exiled the members of Reuvein and the Gad. But, when Hoshei'a son of Eilah saw this, he revolted against him and sent messengers to So the king of Egypt.5See above, 15:29. In our editions, however, Dan is not mentioned in the verse. [And the third exile] he waited eight years and came and laid siege on Shomron. After three years it was conquered, and everyone was exiled. This is [the meaning of] what is written, "Like the first time, he dealt mildly, the land of Zevulun and the land of Naphtoli,"6Yeshayohu 8:23. so did he deal mildly7By exiling only two tribes. also in the second [exile], for he exiled but two tribes. But, "in the last one, he swept," [i.e.,] he swept everything out like one who sweeps a house. In any case, according to the amount he wrote here as the number of years of his revolt, [i.e.,] nine years, he did not revolt against him until the fourteenth year of Achaz, for Achaz reigned sixteen years; the revolt was during three years of Achaz['s reign] and six years during the days of Chizkiyohu['s reign].

פסוק ב׳ · Verse 2

Hebrew:

וַיַּ֥עַשׂ הָרַ֖ע בְּעֵינֵ֣י יְהֹוָ֑ה רַ֗ק לֹ֚א כְּמַלְכֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הָי֖וּ לְפָנָֽיו׃

English:

He did what was displeasing to GOD, though not as much as the kings of Israel who preceded him.

Hoshea did evil, but the verse qualifies it: not as much as the kings of Israel before him. Rashi and Metzudat David (citing Gittin 88a) explain the relative improvement — Hoshea removed the border guards that Jeroboam had stationed to stop Israelites from making the pilgrimage to Jerusalem. Ironically, Rashi notes, once the people could go up freely and still refused, they had no one left to blame, and their verdict of exile was sealed in his days.
▶Commentaries (1)
רש״יRashi
רַק לֹא כְּמַלְכֵי יִשְׂרָאֵל. שֶׁבִּטֵּל פַּרְדֵיסָאוֹת שֶׁיָּשְׁבוּ מִימֵי יָרָבְעָם עַל הַדְּרָכִים, לִשְׁמֹר שֶׁלֹּא יַעֲלוּ יִשְׂרָאֵל לָרֶגֶל, וְזֶה בִּטְּלָן, לְפִי שֶׁגָּלוּ עֶגְלֵי הַזָּהָב כְּבָר בִּשְׁתֵּי גָּלֻיּוֹת, בְּגָלוּת רִאשׁוֹנָה, וַיִּקַּח אֶת עִיּוֹן וְאֶת דָּן, הִגְלָה עֵגֶל שֶׁבְּדָן, וּבַשְּׁנִיָּה כְּשֶׁגָּלוּ רְאוּבֵן וְגָד, נָטַל עֵגֶל שֶׁבְּבֵית אֵל, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: גַּם אוֹתוֹ לְאַשּׁוּר יוּבָל. וּלְפִי שֶׁבִּטְּלוּ פַּרְדֵּיסָאוֹת וְהֵם נִמְנְעוּ מִלַּעֲלוֹת לָרֶגֶל, לְפִיכָךְ נֶחְתַּם גְּזַר דִּינָם לִגְלוֹת בְּיָמָיו, שֶׁעַד עַכְשָׁיו תָּלוּ הַקַּלְקָלָה בְּמַלְכֵיהֶם, וְעַתָּה לֹא הָיָה בְּמִי לִתְלוֹת, וְזֶהוּ שֶׁאָמַר הוֹשֵׁעַ בֶּן בְּאֵרִי: כִּי עַתָּה הִזְנֵיתָ אֶפְרַיִם נִטְמָא יִשְׂרָאֵל, עַתָּה נִגְלֵית רָעַתְכֶם.
But not like the kings of Yisroel. For he abolished the sentries who were stationed on the roads from the days of Yorovom, to guard against the [Bnei] Yisroel from going up and performing the pilgrimage for the festivals, and this one abolished them,8He abolished the sentries on the fifteenth day of Menachem Av, and therefore that day was proclaimed a minor holiday. See Maseches Taanis 30b.—Radak Hoshei'a 10:6. because the golden calves had already been exiled in the two [previous] exiles. In the first exile, [it states,] "he took Iyon and Dan,"9See above 15:29. [i.e.,] he exiled the calf that was in Dan. And in the second [exile], when Reuvein and Gad were exiled, he took the calf that was in Beis Eil, to fulfill what was stated, "That too, will be transported to Ashur."10Hoshei'a 10:6. And because the sentries were abolished, and they [nonetheless] refrained from going up and performing the pilgrimage for the festivals, therefore, their verdict to be exiled in his days was sealed, for until now, they had blamed the corruption on their kings, but now they had no one to blame. This is what Hoshei'a the son of Be'eiri said, "For now you have gone astray, Ephrayim, Yisroel has become defiled."11Ibid 5:3. See Rashi in Maseches Gittin 88a. [i.e.,] now your evil has been revealed.

פסוק ג׳ · Verse 3

Hebrew:

עָלָ֣יו עָלָ֔ה שַׁלְמַנְאֶ֖סֶר מֶ֣לֶךְ אַשּׁ֑וּר וַֽיְהִי־ל֤וֹ הוֹשֵׁ֙עַ֙ עֶ֔בֶד וַיָּ֥שֶׁב ל֖וֹ מִנְחָֽה׃

English:

King Shalmaneser marched against him, and Hoshea became his vassal and paid him tribute.

Shalmaneser of Assyria marches against Hoshea, who submits and becomes a tribute-paying vassal. Metzudat David explains that Hoshea initially accepted vassal status, paying the annual tribute, before the rebellion described in the next verse.

פסוק ד׳ · Verse 4

Hebrew:

וַיִּמְצָא֩ מֶֽלֶךְ־אַשּׁ֨וּר בְּהוֹשֵׁ֜עַ קֶ֗שֶׁר אֲשֶׁ֨ר שָׁלַ֤ח מַלְאָכִים֙ אֶל־ס֣וֹא מֶֽלֶךְ־מִצְרַ֔יִם וְלֹא־הֶעֱלָ֥ה מִנְחָ֛ה לְמֶ֥לֶךְ אַשּׁ֖וּר כְּשָׁנָ֣ה בְשָׁנָ֑ה וַֽיַּעְצְרֵ֙הוּ֙ מֶ֣לֶךְ אַשּׁ֔וּר וַיַּאַסְרֵ֖הוּ בֵּ֥ית כֶּֽלֶא׃

English:

But the king of Assyria caught Hoshea in an act of treachery: he had sent envoys to King So of Egypt, and he had not paid the tribute to the king of Assyria, as in previous years. And the king of Assyria arrested him and put him in prison.

Assyria discovers Hoshea's treachery: he had secretly sent envoys to So, king of Egypt, seeking an alliance, and withheld the yearly tribute. The king of Assyria arrests and imprisons him. Metzudat David notes that Hoshea's reliance on Egypt against Assyria was the fatal miscalculation that triggered the final invasion.

פסוק ה׳ · Verse 5

Hebrew:

וַיַּ֥עַל מֶֽלֶךְ־אַשּׁ֖וּר בְּכׇל־הָאָ֑רֶץ וַיַּ֙עַל�� שֹׁמְר֔וֹן וַיָּ֥צַר עָלֶ֖יהָ שָׁלֹ֥שׁ שָׁנִֽים׃

English:

Then the king of Assyria marched against the whole land; he came to Samaria and besieged it for three years.

With Hoshea imprisoned, the Assyrian king invades the whole land and lays siege to Samaria for three years. Metzudat David and Radak describe the prolonged siege that preceded the city's fall, the capital holding out far longer than the open country.

פסוק ו׳ · Verse 6

Hebrew:

בִּשְׁנַ֨ת הַתְּשִׁעִ֜ית לְהוֹשֵׁ֗עַ לָכַ֤ד מֶֽלֶךְ־אַשּׁוּר֙ אֶת־שֹׁ֣מְר֔וֹן וַיֶּ֥גֶל אֶת־יִשְׂרָאֵ֖ל אַשּׁ֑וּרָה וַיֹּ֨שֶׁב אוֹתָ֜ם בַּחְלַ֧ח וּבְחָב֛וֹר נְהַ֥ר גּוֹזָ֖ן וְעָרֵ֥י מָדָֽי׃ {פ}

English:

In the ninth year of Hoshea, the king of Assyria captured Samaria. He deported the Israelites to Assyria and settled them in Halah, at the [River] Habor, at the River Gozan, and in the towns of Media.

In Hoshea's ninth year Samaria falls; the Assyrians deport Israel to Halah, the Habor, the river Gozan, and the towns of Media. Rashi and Metzudat David identify this as the climactic third and final exile of the ten tribes, after the earlier partial deportations under Tiglath-Pileser, completing the destruction of the Northern Kingdom.
▶Commentaries (1)
רש״יRashi
בִּשְׁנַת הַתְּשִׁעִית. לְמִרְדּוֹ שֶל הוֹשֵׁעַ. וַיֶּגֶל אֶת יִשְׂרָאֵל. וַיַּגְלֶה אֶת יִשְׂרָאֵל, וְזֶה שִׁעוּר כָּל תֵּבָה שֶׁפֹּעַל שֶׁלָּהּ בְּהֵ"א, כְּגוֹן: 'פָּנָה' 'בָּנָה' 'גָּלָה' 'זָנָה' 'רָבָה', כְּשֶׁבָּא לָתֵת בְּרֹאשׁ הַתֵּבָה וָא"ו יוֹ"ד, אִם הַמִּלָּה מוּסֶבֶת עַל הַפֹּעַל, תְּהֵא הַיּוֹ"ד נְקוּדָה בְּחִירִ"ק, כְּגוֹן: וַיִּבֶן שָׁם מִזְבֵּחַ; וַיִּפֶן וַיֵּרֶד משֶׁה: וַיִּגֶל יְהוּדָה מֵעַל אַדְמָתוֹ: וַתֵּלֶךְ וַתִּזֶן גַּם הִיא: וַיִּרֶב הָעָם וַיַּעַצְמוּ מְאֹד. וְאִם הוּא מְדַבֵּר בִּלְשׁוֹן מַפְעִיל, תְּהֵא הַיּוֹ"ד נְקוּדָה בְּסֶגוֹ"ל, כְּגוֹן: וַיֶּפֶן זָנָב אֶל זָנָב: וַיֶּגֶל אֶת יִשְׂרָאֵל אַשּׁוּרָה: וַיֶּזֶן אֶת יוֹשְׁבֵי יְרוּשָׁלַיִם: וַיֶּרֶב בְּבַת יְהוּדָה תַּאֲנִיָּה וַאֲנִיָּה.
In the ninth year. Of Hoshei'a's revolt. And exiled Yisroel. [ויגל is the same as] ויגלה [=and he exiled] Yisroel. This is the rule for every word whose verb root [ends] with a `ה', e.g., פנה[=to face], בנה [=to build], גלה [=to go into exile], זנה [=to commit adultery], רבה [=to multiply]; when one comes to add a prefix to the word with `ו ' or a `י', if the word applies to the doer, the `י' will be voweled with a "chirik," e.g., "And he built [=ויבן] an altar there;"12Bereishis 12:7. "And Moshe turned [=ויפן] and descended;"13Shemos 32:15. "And Yisroel was exiled [=ויגל] off its land;"14Below 25:21. "And she too went and committed whoredom[=ותזן];"15Yirmiyahu 3:8. "And the people increased [=וירב] and became very strong."16Shemos 1:20. If however, one is talking in the causative conjugation, the `י' will be voweled with a "segol," e.g., "And turned [=ויפן] tail to tail;"17Shoftim 15:4. "And exiled [=ויגל] the Israelites to Ashur;"18Below, 18:11. "And he caused the dwellers of Yerusholayim to go astray [=ויזן];"19II Divrei Hayomim 21:11. "And He increased [=וירב] among the people of Yehudah grief and lamentation."20Eichah 2:5.

פסוק ז׳ · Verse 7

Hebrew:

וַיְהִ֗י כִּֽי־חָטְא֤וּ בְנֵֽי־יִשְׂרָאֵל֙ לַיהֹוָ֣ה אֱלֹהֵיהֶ֔ם הַמַּעֲלֶ֤ה אֹתָם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם מִתַּ֕חַת יַ֖ד פַּרְעֹ֣ה מֶֽלֶךְ־מִצְרָ֑יִם וַיִּֽירְא֖וּ אֱלֹהִ֥ים אֲחֵרִֽים׃

English:

This happened because the Israelites sinned against the ETERNAL their God, who had freed them from the land of Egypt, from the hand of Pharaoh king of Egypt. They worshiped other gods

The narrative now pauses to explain the catastrophe theologically: this happened 'because' (כי) Israel sinned against the Lord who had redeemed them from Egypt, worshiping other gods. Metzudat David marks this as the opening of the historian's sustained indictment, the prophetic justification for the exile that runs through verse 23.

פסוק ח׳ · Verse 8

Hebrew:

וַיֵּֽלְכוּ֙ בְּחֻקּ֣וֹת הַגּוֹיִ֔ם אֲשֶׁר֙ הוֹרִ֣ישׁ יְהֹוָ֔ה מִפְּנֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל וּמַלְכֵ֥י יִשְׂרָאֵ֖ל אֲשֶׁ֥ר עָשֽׂוּ׃

English:

and followed the customs of the nations that GOD had dispossessed before the Israelites and the customs that the kings of Israel had practiced.

Israel walked in the customs of the dispossessed Canaanite nations and in the practices the kings of Israel had instituted. Metzudat David and Radak explain that the people adopted both inherited pagan customs and the new idolatrous innovations of their own monarchs, beginning with Jeroboam.

פסוק ט׳ · Verse 9

Hebrew:

וַיְחַפְּא֣וּ בְנֵֽי־יִשְׂרָאֵ֗ל דְּבָרִים֙ אֲשֶׁ֣ר לֹא־כֵ֔ן עַל־יְהֹוָ֖ה אֱלֹהֵיהֶ֑ם וַיִּבְנ֨וּ לָהֶ֤ם בָּמוֹת֙ בְּכׇל־עָ֣רֵיהֶ֔ם מִמִּגְדַּ֥ל נוֹצְרִ֖ים עַד־עִ֥יר מִבְצָֽר׃

English:

The Israelites committedacommitted Meaning of Heb. uncertain. against the ETERNAL their God acts that were not right: They built for themselves shrines in all their settlements, from watchtowers to fortified cities;

Israel secretly did things 'that were not right,' building shrines (במות) throughout their settlements, from watchtower to fortified city. Rashi, Metzudat David, and Radak address the difficult phrase ויחפאו, explaining that the people covered over or did in secret acts they knew to be wrong, spreading illicit altars across the whole land.
▶Commentaries (1)
רש״יRashi
וַיְחַפְּאוּ. בָּדְאוּ, פִּתְרוֹנוֹ לְפִי עִנְיָנוֹ. מִמִּגְדַּל נוֹצְרִים. שֶׁאֵינוֹ עָשׂוּי אֶלָּא לְהַעֲמִיד צוֹפֶה לִנְצֹר, בְּכָל בַּיִת גָּבוֹהַּ הֶעֱמִידוּ עֲבוֹדַת גִּלּוּלִים. עַד עִיר מִבְצָר. כְּמוֹ מִקָּטֹן וְעַד גָּדוֹל.
[Bnei Yisroel] fabricated. They concealed;21Alternatively, "Bnei Yisroel said."—Targum Yonoson Or, "Bnei Yisroel claimed that God did not see them."—Radak this interpretation is according to its context. From watchtower. Which is made only to station a lookout to watch; they now erected idols in every high house.22They denied God's Providence and adopted a new doctrine. They said that God did not see them because He delegated the heavenly bodies to supervise over the earth. Therefore they erected idols in high places honoring these heavenly bodies.—Ralbag To fortified city. Like "from small to big."

פסוק י׳ · Verse 10

Hebrew:

וַיַּצִּ֧בוּ לָהֶ֛ם מַצֵּב֖וֹת וַאֲשֵׁרִ֑ים עַ֚ל כׇּל־גִּבְעָ֣ה גְבֹהָ֔ה וְתַ֖חַת כׇּל־עֵ֥ץ רַעֲנָֽן׃

English:

they set up pillars and sacred postsbsacred posts See note at 13.6. for themselves on every lofty hill and under every leafy tree;

They set up pillars (מצבות) and sacred posts (אשרים) on every high hill and under every leafy tree. Metzudat David describes the standard apparatus of Canaanite worship that Israel adopted, the stone pillars and wooden cult-poles planted at every prominent natural site.

פסוק י״א · Verse 11

Hebrew:

וַיְקַטְּרוּ־שָׁם֙ בְּכׇל־בָּמ֔וֹת כַּגּוֹיִ֕ם אֲשֶׁר־הֶגְלָ֥ה יְהֹוָ֖ה מִפְּנֵיהֶ֑ם וַֽיַּעֲשׂוּ֙ דְּבָרִ֣ים רָעִ֔ים לְהַכְעִ֖יס אֶת־יְהֹוָֽה׃

English:

and they offered sacrifices there, at all the shrines, like the nations whom GOD had driven into exile before them. They committed wicked acts to provoke GOD’s anger,

פסוק י״ב · Verse 12

Hebrew:

וַיַּֽעַבְד֖וּ הַגִּלֻּלִ֑ים אֲשֶׁ֨ר אָמַ֤ר יְהֹוָה֙ לָהֶ֔ם לֹ֥א תַעֲשׂ֖וּ אֶת־הַדָּבָ֥ר הַזֶּֽה׃

English:

and they worshiped fetishes concerning which GOD had said to them, “You must not do this thing.”

פסוק י״ג · Verse 13

Hebrew:

וַיָּ֣עַד יְהֹוָ֡ה בְּיִשְׂרָאֵ֣ל וּבִיהוּדָ֡ה בְּיַד֩ כׇּל־[נְבִיאֵ֨י] (נביאו) כׇל־חֹזֶ֜ה לֵאמֹ֗ר שֻׁ֜֠בוּ מִדַּרְכֵיכֶ֤ם הָֽרָעִים֙ וְשִׁמְרוּ֙ מִצְוֺתַ֣י חֻקּוֹתַ֔י כְּכׇ֨ל־הַתּוֹרָ֔ה אֲשֶׁ֥ר צִוִּ֖יתִי אֶת־אֲבֹֽתֵיכֶ֑ם וַֽאֲשֶׁר֙ שָׁלַ֣חְתִּי אֲלֵיכֶ֔ם בְּיַ֖ד עֲבָדַ֥י הַנְּבִיאִֽים׃

English:

GOD warned Israel and Judah by every prophet [and] every seer, saying: “Turn back from your wicked ways, and observe My commandments and My laws, according to all the Teaching that I commanded your ancestors and that I transmitted to you through My servants the prophets.”

God had warned Israel and Judah through every prophet and seer to turn back from their evil ways and keep the commandments. Rashi, Metzudat David, and Radak emphasize that the exile came only after generations of unheeded prophetic warning, so that no one could claim God acted without ample warning.
▶Commentaries (1)
רש״יRashi
וַיָּעַד ה'. הִתְרָה בָּהֶם. נְבִיאֵי כָל חֹזֶה. נְבִיאֵי כָּל חָזוֹן, יֵשׁ חוֹזֶה שֶׁהוּא שֵׁם דָּבָר, כְּמוֹ: וְעִם שְׁאוֹל עָשִׂינוּ חוֹזֶה.
And Adonoy warned. He warned [=ויעד] them.23As in "I warn [=העדותי] you today," in Devarim 8:19. Prophets of all visions. Prophets of all visions.24Alternatively, נביא and חוזה are two different types of prophets. Adonoy נביא perceives prophecy through dreams; and a חוזה [=seer] is one who perceives prophecy in a vision, which is a higher form of prophecy.—Ralbag There is חוזה that is a noun, such as, "And with the grave have we made a boundary [=חוזה]."25Yeshayohu 28:15.

פסוק י״ד · Verse 14

Hebrew:

וְלֹ֖א שָׁמֵ֑עוּ וַיַּקְשׁ֤וּ אֶת־עׇרְפָּם֙ כְּעֹ֣רֶף אֲבוֹתָ֔ם אֲשֶׁר֙ לֹ֣א הֶאֱמִ֔ינוּ בַּֽיהֹוָ֖ה אֱלֹהֵיהֶֽם׃

English:

But they did not obey; they stiffened their necks, like their ancestors who did not have faith in the ETERNAL their God;

But they did not listen; they stiffened their necks like their ancestors who lacked faith in God. Metzudat David explains the image of the stiffened neck as stubborn refusal to turn, the people repeating the faithlessness of the wilderness generation.

פסוק ט״ו · Verse 15

Hebrew:

וַיִּמְאֲס֣וּ אֶת־חֻקָּ֗יו וְאֶת־בְּרִיתוֹ֙ אֲשֶׁ֣ר כָּרַ֣ת אֶת־אֲבוֹתָ֔ם וְאֵת֙ עֵֽדְוֺתָ֔יו אֲשֶׁ֥ר הֵעִ֖יד בָּ֑ם וַיֵּ֨לְכ֜וּ אַחֲרֵ֤י הַהֶ֙בֶל֙ וַיֶּהְבָּ֔לוּ וְאַחֲרֵ֤י הַגּוֹיִם֙ אֲשֶׁ֣ר סְבִֽיבֹתָ֔ם אֲשֶׁ֨ר צִוָּ֤ה יְהֹוָה֙ אֹתָ֔ם לְבִלְתִּ֖י עֲשׂ֥וֹת כָּהֶֽם׃

English:

they spurned God’s laws and the covenant that had been made with their ancestors, and the warnings they had been given. They went after delusion and were deluded; [they imitated] the nations that were about them, which GOD had forbidden them to emulate.

They rejected God's laws and the covenant made with their ancestors, went after 'delusion' (הבל) and became deluded, imitating the surrounding nations they had been forbidden to emulate. Metzudat David explains that by pursuing empty idols the people themselves became empty, taking on the worthless character of what they worshiped.

פסוק ט״ז · Verse 16

Hebrew:

וַיַּעַזְב֗וּ אֶת־כׇּל־מִצְוֺת֙ יְהֹוָ֣ה אֱלֹהֵיהֶ֔ם וַיַּעֲשׂ֥וּ לָהֶ֛ם מַסֵּכָ֖ה (שנים) [שְׁנֵ֣י] עֲגָלִ֑ים וַיַּעֲשׂ֣וּ אֲשֵׁירָ֗ה וַיִּֽשְׁתַּחֲווּ֙ לְכׇל־צְבָ֣א הַשָּׁמַ֔יִם וַיַּעַבְד֖וּ אֶת־הַבָּֽעַל׃

English:

They rejected all the commandments of the ETERNAL their God; they made molten idols for themselves—two calves—and they made a sacred postcsacred post See note at 13.6. and they bowed down to all the host of heaven, and they worshiped Baal.

They abandoned all the commandments, made two molten calves and a sacred post, bowed to the host of heaven, and served Baal. Rashi and Metzudat David catalogue the full range of Israel's idolatry — Jeroboam's calves, astral worship, and the Baal cult — as the accumulated offenses that brought the exile.
▶Commentaries (1)
רש״יRashi
שְׁנֵי עֲגָלִים. בְּבֵית אֵל וּבְדָן. אֶת הַבָּעַל. עֲבוֹדָה זָרָה שֶׁשְּׁמָהּ בַּעַל.
Two molten calves. In Beis Eil and in Dan. The Baal. A pagan deity named Baal.

פסוק י״ז · Verse 17

Hebrew:

וַֽ֠יַּעֲבִ֠ירוּ אֶת־בְּנֵיהֶ֤ם וְאֶת־בְּנֽוֹתֵיהֶם֙ בָּאֵ֔שׁ וַיִּקְסְמ֥וּ קְסָמִ֖ים וַיְנַחֵ֑שׁוּ וַיִּֽתְמַכְּר֗וּ לַעֲשׂ֥וֹת הָרַ֛ע בְּעֵינֵ֥י יְהֹוָ֖ה לְהַכְעִיסֽוֹ׃

English:

They consigned their sons and daughters to the fire; they practiced augury and divination, and gave themselves over to what was displeasing to GOD—and provoked anger.

They passed their sons and daughters through fire, practiced augury and divination, and gave themselves over to evil. Rashi, Metzudat David, and Radak note that Israel descended to the gravest abominations, including child sacrifice and forbidden occult practices, provoking God's anger to the breaking point.
▶Commentaries (1)
רש״יRashi
וַיִּתְמַכְּרוּ. מָכְרוּ עַצְמָן לְכָךְ.
And they devoted themselves. They sold themselves for that [purpose].

פסוק י״ח · Verse 18

Hebrew:

וַיִּתְאַנַּ֨ף יְהֹוָ֤ה מְאֹד֙ בְּיִשְׂרָאֵ֔ל וַיְסִרֵ֖ם מֵעַ֣ל פָּנָ֑יו לֹ֣א נִשְׁאַ֔ר רַ֛ק שֵׁ֥בֶט יְהוּדָ֖ה לְבַדּֽוֹ׃

English:

GOD was incensed at Israel and banished them from the divine presence; none was left but the tribe of Judah alone.

God grew very angry and removed Israel from before Him; none remained but the tribe of Judah alone. Rashi, Metzudat David, and Radak explain that 'Judah alone' includes Benjamin and the Levites attached to it, the remnant of the Davidic kingdom left standing after the ten tribes were exiled.
▶Commentaries (1)
רש״יRashi
וַיְסִרֵם מֵעַל פָּנָיו. שֶׁגָּלוּ עִם הוֹשֵׁעַ בֶּן אֵלָה.
And He banished them from His Presence. For they were exiled with Hoshei'a son of Eiloh.26I.e., He exiled them from His land."—Metzudas Dovid

פסוק י״ט · Verse 19

Hebrew:

גַּם־יְהוּדָ֕ה לֹ֣א שָׁמַ֔ר אֶת־מִצְוֺ֖ת יְהֹוָ֣ה אֱלֹהֵיהֶ֑ם וַיֵּ֣לְכ֔וּ בְּחֻקּ֥וֹת יִשְׂרָאֵ֖ל אֲשֶׁ֥ר עָשֽׂוּ׃

English:

Nor did Judah keep the commandments of the ETERNAL their God; they followed the customs that Israel had practiced.

The indictment turns abruptly to Judah: they too did not keep God's commandments but followed the customs Israel had practiced. Metzudat David reads this as a pointed warning that the Southern Kingdom was already on the same path that had just destroyed the North.

פסוק כ׳ · Verse 20

Hebrew:

וַיִּמְאַ֨ס יְהֹוָ֜ה בְּכׇל־זֶ֤רַע יִשְׂרָאֵל֙ וַיְעַנֵּ֔ם וַֽיִּתְּנֵ֖ם בְּיַד־שֹׁסִ֑ים עַ֛ד אֲשֶׁ֥ר הִשְׁלִיכָ֖ם מִפָּנָֽיו׃

English:

So GOD spurned all the offspring of Israel, and afflicted them and delivered them into the hands of plunderers, and finally cast them out from the divine presence.

Therefore God rejected all the seed of Israel, afflicted them, gave them to plunderers, and finally cast them from His presence. Metzudat David explains that 'all the seed of Israel' here extends the warning to the whole nation, North and South alike, the full consequence of the covenant breach.

פסוק כ״א · Verse 21

Hebrew:

כִּֽי־קָרַ֣ע יִשְׂרָאֵ֗ל מֵעַל֙ בֵּ֣ית דָּוִ֔ד וַיַּמְלִ֖יכוּ אֶת־יָרׇבְעָ֣ם בֶּן־נְבָ֑ט (וידא) [וַיַּדַּ֨ח] יָרׇבְעָ֤ם אֶת־יִשְׂרָאֵל֙ מֵאַחֲרֵ֣י יְהֹוָ֔ה וְהֶחֱטִיאָ֖ם חֲטָאָ֥ה גְדוֹלָֽה׃

English:

For Israel broke away from the House of David, and they made Jeroboam son of Nebat king. Jeroboam caused Israel to stray from GOD and to commit great sin,

The historian traces the root cause to the schism: Israel tore away from the House of David and made Jeroboam king, and Jeroboam drove them into great sin. Metzudat David and Radak identify the original rebellion against the Davidic dynasty and Jeroboam's calf-worship as the foundational sin from which all the rest flowed.

פסוק כ״ב · Verse 22

Hebrew:

וַיֵּֽלְכוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל בְּכׇל־חַטֹּ֥אות יָרׇבְעָ֖ם אֲשֶׁ֣ר עָשָׂ֑ה לֹא־סָ֖רוּ מִמֶּֽנָּה׃

English:

and the Israelites persisted in all the sins that Jeroboam had committed; they did not depart from them.

Israel persisted in all the sins of Jeroboam and never departed from them. Metzudat David underscores the relentlessness of the indictment — across nineteen kings and two centuries, the nation never abandoned the founding sin of the calves.

פסוק כ״ג · Verse 23

Hebrew:

עַ֠ד אֲשֶׁר־הֵסִ֨יר יְהֹוָ֤ה אֶת־יִשְׂרָאֵל֙ מֵעַ֣ל פָּנָ֔יו כַּאֲשֶׁ֣ר דִּבֶּ֔ר בְּיַ֖ד כׇּל־עֲבָדָ֣יו הַנְּבִיאִ֑ים וַיִּ֨גֶל יִשְׂרָאֵ֜ל מֵעַ֤ל אַדְמָתוֹ֙ אַשּׁ֔וּרָה עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ {פ}

English:

In the end, GOD removed Israel from the divine presence, as they had been warned through all God’s servants the prophets. So the Israelites were deported from their land to Assyria, as is still the case.

In the end God removed Israel from His presence, as the prophets had warned, and they were exiled to Assyria 'as is still the case.' Rashi and Metzudat David note that the phrase 'to this day' reflects that the ten tribes had not returned in the author's time, the exile remaining an ongoing reality.
▶Commentaries (1)
רש״יRashi
וַיִּגֶל יִשְׂרָאֵל. זֶה נָקוּד בְּחִירִ"ק, שֶׁהוּא לְשׁוֹן גָּלָה, וְאֵינוֹ לְשׁוֹן הִגְלָה.
And Yisroel went into exile. This is voweled with a "chirik," which is an expression of "went in exile." It is not an expression of "was exiled."27See Rashi above, v. 6.

פסוק כ״ד · Verse 24

Hebrew:

וַיָּבֵ֣א מֶֽלֶךְ־אַשּׁ֡וּר מִבָּבֶ֡ל וּ֠מִכּ֠וּתָה וּמֵעַוָּ֤א וּמֵֽחֲמָת֙ וּסְפַרְוַ֔יִם וַיֹּ֙שֶׁב֙ בְּעָרֵ֣י שֹֽׁמְר֔וֹן תַּ֖חַת בְּנֵ֣י יִשְׂרָאֵ֑ל וַיִּֽרְשׁוּ֙ אֶת־שֹׁ֣מְר֔וֹן וַיֵּֽשְׁב֖וּ בְּעָרֶֽיהָ׃

English:

The king of Assyria brought [people] from Babylon, Cuthah, Avva, Hamath, and Sepharvaim, and he settled them in the towns of Samaria in place of the Israelites; they took possession of Samaria and dwelt in its towns.

The Assyrian king repopulates Samaria with deportees from Babylon, Cuthah, Avva, Hamath, and Sepharvaim, who take possession of the abandoned towns. Metzudat David and Radak identify these settlers as the origin of the population later known as the Kutim (Samaritans), brought in to replace the exiled Israelites.

פסוק כ״ה · Verse 25

Hebrew:

וַיְהִ֗י בִּתְחִלַּת֙ שִׁבְתָּ֣ם שָׁ֔ם לֹ֥א יָרְא֖וּ אֶת־יְהֹוָ֑ה וַיְשַׁלַּ֨ח יְהֹוָ֤ה בָּהֶם֙ אֶת־הָ֣אֲרָי֔וֹת וַיִּֽהְי֥וּ הֹרְגִ֖ים בָּהֶֽם׃

English:

When they first settled there, they did not worship GOD; so GOD sent lions against them that killed some of them.

When the newcomers first settled there they did not worship the Lord, so God sent lions among them that killed some. Rashi explains that the land would not tolerate inhabitants who ignored its God, the lions serving as a divine response to their neglect.
▶Commentaries (1)
רש״יRashi
לֹא יָרְאוּ אֶת ה'. אַף עַל פִּי שֶׁהָעַמִּים עוֹבְדֵי גִּלּוּלִים הֵם יְרֵאִים מִפָּנָיו, וְקָרוּ לֵהּ אֱלָהָא דֶּאֱלָהַיָּא, כְּעִנְיָן שֶׁנֶּאֱמַר: וּשְׁמִי נוֹרָא בַגּוֹיִם, וְאֵלּוּ לֹא יְרֵאוּנִי, כִּי אָמְרוּ אִלּוּ הָיְתָה בּוֹ יִרְאָה לֹא נָתַן עַמּוֹ לְגָלוּת.
They did not fear Adonoy. Even though the pagan nations fear Him and call him the God of the gods, in the manner as it is stated, "And My Name is feared among the nations,"28Malachi 1:14. but these did not fear Me, for they said, "If He were worthy of fear, He would not have allowed for His people to be exiled."

פסוק כ״ו · Verse 26

Hebrew:

וַיֹּאמְר֗וּ לְמֶ֣לֶךְ אַשּׁוּר֮ לֵאמֹר֒ הַגּוֹיִ֗ם אֲשֶׁ֤ר הִגְלִ֙יתָ֙ וַתּ֙וֹשֶׁב֙ בְּעָרֵ֣י שֹׁמְר֔וֹן לֹ֣א יָֽדְע֔וּ אֶת־מִשְׁפַּ֖ט אֱלֹהֵ֣י הָאָ֑רֶץ וַיְשַׁלַּח־בָּ֣ם אֶת־הָאֲרָי֗וֹת וְהִנָּם֙ מְמִיתִ֣ים אוֹתָ֔ם כַּאֲשֶׁר֙ אֵינָ֣ם יֹדְעִ֔ים אֶת־מִשְׁפַּ֖ט אֱלֹהֵ֥י הָאָֽרֶץ׃

English:

They said to the king of Assyria: “The nations that you deported and resettled in the towns of Samaria do not know the rules of the God of the land; therefore [that God] has let lions loose against them that are killing them—for they do not know the rules of the God of the land.”

The settlers report to the Assyrian king that they do not know 'the rules of the God of the land,' and that lions are therefore killing them. Metzudat David and Radak explain that the pagans interpreted the plague through their own framework, assuming each land had a local deity whose rites had to be learned to appease it.

פסוק כ״ז · Verse 27

Hebrew:

וַיְצַ֨ו מֶֽלֶךְ־אַשּׁ֜וּר לֵאמֹ֗ר הֹלִ֤יכוּ שָׁ֙מָּה֙ אֶחָ֤ד מֵהַכֹּֽהֲנִים֙ אֲשֶׁ֣ר הִגְלִיתֶ֣ם מִשָּׁ֔ם וְיֵלְכ֖וּ וְיֵ֣שְׁבוּ שָׁ֑ם וְיֹרֵ֕ם אֶת־מִשְׁפַּ֖ט אֱלֹהֵ֥י הָאָֽרֶץ׃

English:

The king of Assyria gave an order: “Send there one of the priests whom you have deported; let himdhim Heb. “them.” go and dwell there, and let him teach them the practices of the God of the land.”

The king of Assyria orders that one of the exiled priests be sent back to teach the settlers the worship of the God of the land. Metzudat David and Radak note that the king dispatched a deported Israelite kohen precisely because he was assumed to know the required rites.

פסוק כ״ח · Verse 28

Hebrew:

וַיָּבֹ֞א אֶחָ֣ד מֵהַכֹּהֲנִ֗ים אֲשֶׁ֤ר הִגְלוּ֙ מִשֹּׁ֣מְר֔וֹן וַיֵּ֖שֶׁב בְּבֵֽית־אֵ֑ל וַֽיְהִי֙ מוֹרֶ֣ה אֹתָ֔ם אֵ֖יךְ יִֽירְא֥וּ אֶת־יְהֹוָֽה׃

English:

So one of the priests whom they had exiled from Samaria came and settled in Bethel; he taught them how to worship GOD.

One of the exiled priests comes and settles in Bethel and teaches the newcomers how to worship the Lord. Radak observes the irony that the priest established himself at Bethel, the very seat of Jeroboam's calf, instructing the settlers in a worship that would prove only partial.

פסוק כ״ט · Verse 29

Hebrew:

וַיִּהְי֣וּ עֹשִׂ֔ים גּ֥וֹי גּ֖וֹי אֱלֹהָ֑יו וַיַּנִּ֣יחוּ ׀ בְּבֵ֣ית הַבָּמ֗וֹת אֲשֶׁ֤ר עָשׂוּ֙ הַשֹּׁ֣מְרֹנִ֔ים גּ֥וֹי גּוֹי֙ בְּע��֣רֵיהֶ֔ם אֲשֶׁ֛ר הֵ֥ם יֹשְׁבִ֖ים שָֽׁם׃

English:

However, each nation continued to make its own gods and to set them up in the cult places that had been made by the people of Samaria; each nation [set them up] in the towns in which it lived.

Despite this instruction, each nation went on making its own gods and placing them in the shrines the Samarians had built. Rashi, Metzudat David, and Radak describe the persistence of each group's ancestral idolatry, installed in the existing high places rather than abandoned.
▶Commentaries (1)
רש״יRashi
אֲשֶׁר עָשׂוּ הַשֹּׁמְרֹנִים. יִשְׂרָאֵל בְּעוֹדָם שָׁם. גּוֹי גּוֹי אֱלֹהָיו. לְאֻמָּה וְאֻמָּה עֲבוֹדַת גִּלּוּלִים שֶׁהָיוּ עוֹבְדִים בְּאַרְצָם, אַף כָּאן עָשׂוּ כֵּן כָּל גּוֹיֵי הָעִיר אֲשֶׁר הוֹרִישָם סַנְחֵרִיב שָׁם בְּעָרֵי יִשְׂרָאֵל.
That the citizens of Shomron had made. [I.e.,] the [Bnei] Yisroel while they were still there. Each nation … its own god. [I.e.,] each nation, [placed] the deity they had worshiped in their land, here, too, each nation did so in the city which Sancheiriv had given them as a possession there in the cities of Yisroel.

פסוק ל׳ · Verse 30

Hebrew:

וְאַנְשֵׁ֣י בָבֶ֗ל עָשׂוּ֙ אֶת־סֻכּ֣וֹת בְּנ֔וֹת וְאַ֨נְשֵׁי־כ֔וּת עָשׂ֖וּ אֶת־נֵֽרְגַ֑ל וְאַנְשֵׁ֥י חֲמָ֖ת עָשׂ֥וּ אֶת־אֲשִׁימָֽא׃

English:

Inhabitants from Babylon made Succoth-benoth, and inhabitants from Cuth made Nergal, and inhabitants from Hamath made Ashima,

The verse begins listing the specific deities each group fashioned: the Babylonians made Succoth-benoth, the men of Cuth made Nergal, the men of Hamath made Ashima. Rashi, Metzudat David, and Radak describe the form or character of each idol, drawing on traditions about these foreign cults.
▶Commentaries (1)
רש״יRashi
סֻכּוֹת בְּנוֹת. דְּמוּת תַּרְנְגֹלֶת עִם אֶפְרוֹחֶיהָ. נֵרְגַל. דְּמוּת תַּרְנְגוֹל. אֲשִׁימָא. דְּמוּת תַּיִשׁ. וְכֵן קְרוּיִין בִּלְשׁוֹן כָּל אֻמָּה וְאֻמָּה, וְכֵן פֵּרְשׁוּ רַבּוֹתֵינוּ בְּסַנְהֶדְרִין.
Succos Benos. [This idol was in] the form of a hen and her chicks.29סכות stems from שכוי, being that a 'ש' and a 'ס' are interchangeable. The Gemara in Maseches Rosh Hashanah 26a cites a region where 'שכוי' is 'a rooster.' It follows then that 'שכות' or 'סכות' is a hen. Thus, סכות בנות is "a hen and her chicks."—See Radak Neirgal. [This idol was in] the form of a rooster.30See Maseches Sanhedrin 63b. Ashimo. [This idol was in] the form of a goat.31אשימא stems from שמם [=desolation], and a goat has no wool is considered "desolate." Or, אשימא stems from אשם [=guilt offering], for which a sheep is used.—Radak They are called [these names] in the language of each nation, and so did our Rabbis explain in [Maseches] Sanhedrin.3263b.

פסוק ל״א · Verse 31

Hebrew:

וְהָעַוִּ֛ים עָשׂ֥וּ נִבְחַ֖ז וְאֶת־תַּרְתָּ֑ק וְהַסְפַרְוִ֗ים שֹׂרְפִ֤ים אֶת־בְּנֵיהֶם֙ בָּאֵ֔שׁ לְאַדְרַמֶּ֥לֶךְ וַֽעֲנַמֶּ֖לֶךְ (אלה) [אֱלֹהֵ֥י] (ספרים) [סְפַרְוָֽיִם]׃

English:

and the Avvites made Nibhaz and Tartak; and the Sepharvites burned their children [as offerings] to Adrammelech and Anamelech, the gods of Sepharvaim.

The Avvites made Nibhaz and Tartak, and the Sepharvites burned their children to Adrammelech and Anamelech. Rashi, Metzudat David, and Radak describe these idols — including traditions that some were shaped like animals — and note that the Sepharvites practiced child sacrifice to their gods.
▶Commentaries (1)
רש״יRashi
נִבְחַז. דְּמוּת כֶּלֶב. תַּרְתָּק. דְּמוּת חֲמוֹר. לְאַדְרַמֶּלֶךְ. דְּמוּת פֶּרֶד. וַעֲנַמֶּלֶךְ. דְּמוּת סוּס.
Nivchaz. [This idol was in] the form of a dog.33נבחז stems from נבח [=bark], as in "they cannot bark [=לנבח]," in Yeshayohu 56:10; נבחז is a contraction of נבח and חז, i.e. when a dog barks [=נבח] it shows [=חז] its teeth.—Radak Tartok. [This idol was in] the form of a donkey. To Adramelech. [This idol was in] the form of a mule.34אדרמלת is a contraction of דאדר ליה למריה [= it honors its master] by carrying his burdens.—Radak Anamelech. [This idol was in] the form of a horse.35ענמלת is a contraction of דעני ליה למריה בקרבא [= it responds to its master in battle].—Radak

פסוק ל״ב · Verse 32

Hebrew:

וַיִּהְי֥וּ יְרֵאִ֖ים אֶת־יְהֹוָ֑ה וַיַּעֲשׂ֨וּ לָהֶ֤ם מִקְצוֹתָם֙ כֹּהֲנֵ֣י בָמ֔וֹת וַיִּהְי֛וּ עֹשִׂ֥ים לָהֶ֖ם בְּבֵ֥ית הַבָּמֽוֹת׃

English:

They worshiped GOD, but they also appointed from their own ranks priests of the shrines, who officiated for them in the cult places.

Alongside their own gods, the settlers also 'worshiped the Lord,' appointing from their own ranks priests for the high places who officiated for them. Metzudat David and Radak highlight the hybrid worship that now begins: a nominal service of the Lord layered over their native idolatry, staffed by unqualified priests.

פסוק ל״ג · Verse 33

Hebrew:

אֶת־יְהֹוָ֖ה הָי֣וּ יְרֵאִ֑ים וְאֶת־אֱלֹֽהֵיהֶם֙ הָי֣וּ עֹֽבְדִ֔ים כְּמִשְׁפַּט֙ הַגּוֹיִ֔ם אֲשֶׁר־הִגְל֥וּ אֹתָ֖ם מִשָּֽׁם׃

English:

They worshiped GOD, while serving their own gods according to the practices of the nations from which they had been deported.

The verse states the contradiction plainly: 'they worshiped the Lord, while serving their own gods' according to the practices of the nations from which they came. Rashi, Metzudat David, and Radak treat this divided worship as the defining trait of the Samaritan population — an outward acknowledgment of the Lord that never displaced their idols.
▶Commentaries (1)
רש״יRashi
כְּמִשְׁפַּט הַגּוֹיִם אֲשֶׁר הִגְלוּ אֹתָם מִשָּׁם. אוֹתָם עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת שֶׁעוֹבְדִים הַגּוֹיִם אֲשֶׁר הִגְלָן סַנְחֵרִיב וְאֻכְלוּסָיו (אֶת אֵלּוּ) מִשָּׁם, הָיוּ אֵלּוּ עוֹבְדִין כָּאן.
As was the custom of the nations from which they had been exiled. Those deities that are worshiped by the nations whom Sancheiriv and his armies had exiled (these) from there, they would worship here.36Alternatively, כמשפט הגוים refers to some of the Bnei Yisroel who also worshiped idols while worshiping God.—Radak

פסוק ל״ד · Verse 34

Hebrew:

עַ֣ד הַיּ֤וֹם הַזֶּה֙ הֵ֣ם עֹשִׂ֔ים כַּמִּשְׁפָּטִ֖ים הָרִֽאשֹׁנִ֑ים אֵינָ֤ם יְרֵאִים֙ אֶת־יְהֹוָ֔ה וְאֵינָ֣ם עֹשִׂ֗ים כְּחֻקֹּתָם֙ וּכְמִשְׁפָּטָ֔ם וְכַתּוֹרָ֣ה וְכַמִּצְוָ֗ה אֲשֶׁ֨ר צִוָּ֤ה יְהֹוָה֙ אֶת־בְּנֵ֣י יַעֲקֹ֔ב אֲשֶׁר־שָׂ֥ם שְׁמ֖וֹ יִשְׂרָאֵֽל׃

English:

To this day, they follow their former practices. They do not worship GOD [properly]. They do not follow the laws and practices, the Teaching and Instruction that GOD enjoined upon the descendants of Jacob—who was given the name Israel—

To this day they follow their former practices and do not truly worship the Lord, nor keep the laws and Teaching God commanded the descendants of Jacob, whom He named Israel. Rashi, Metzudat David, and Radak read this as the historian's verdict that their worship was never genuine, measured against the covenant given to Israel.
▶Commentaries (1)
רש״יRashi
אֵינָם יְרֵאִים אֶת ה'. יִרְאָה שְׁלֵמָה כְּמִשְׁפַּט יִשְׂרָאֵל, וְאַף עַל פִּי שֶׁנִּתְגַּיְּרוּ מִיִּרְאַת הָאֲרָיוֹת, אֵין יִרְאָתָם אֶת ה' יִרְאָה שְׁלֵמָה (כְּמִשְׁפַּט יִשְׂרָאֵל), כְּמוֹ שֶׁמְּפָרֵשׁ וְהוֹלֵךְ, שֶׁאֵינָם עוֹסְקִים בְּתוֹרָה וּבְמִצְוֹת אֲשֶׁר צִוָּה ה' אֶת בְּנֵי יַעֲקֹב, וְאֵינָם עוֹשִׂים כְּחֻקּוֹתָם וּכְמִשְׁפָּטָם שֶׁהָיָה עֲלֵיהֶם לַעֲשׂוֹת מִשֶּׁנִּתְגַּיְּרוּ, אֶלָּא כְּמוֹ שֶׁהוֹרָם הַכֹּהֵן, שֶׁהָיָה מִן הַשּׁוֹמְרוֹנִים, שֶׁהָיוּ עוֹבְדִים עֲבוֹדָה זָרָה.
They do not fear Adonoy. A complete fear as is the custom of the [Bnei] Yisroel. And although they converted out of fear of the lions, [nonetheless,] their fear of Adonoy was not a complete fear, (like [Bnei] Yisroel's custom) as it goes on to elaborate, that they were not engaged in Torah [study] and [in performing] the commandments which God commanded the Bnei Yaakov, and they do not practice according to their statutes and according to their law, which they are obligated to practice once they converted, but as the priest who was of the people of Shomron, instructed them.37Alternatively, the verse refers to the exiled Bnei Yisroel who "until this day" have not repented from the idolatrous practices, but continue to combine the worship of God with the worship of idols as they had practiced in Shomron.—Radak—who were idolatrous,

פסוק ל״ה · Verse 35

Hebrew:

וַיִּכְרֹ֨ת יְהֹוָ֤ה אִתָּם֙ בְּרִ֔ית וַיְצַוֵּ֣ם לֵאמֹ֔ר לֹ֥א תִֽירְא֖וּ אֱלֹהִ֣ים אֲחֵרִ֑ים וְלֹא־תִשְׁתַּחֲו֣וּ לָהֶ֔ם וְלֹ֣א תַעַבְד֔וּם וְלֹ֥א תִזְבְּח֖וּ לָהֶֽם׃

English:

having made a covenant with them and commanding them: “You shall worship no other gods; you shall not bow down to them nor serve them nor sacrifice to them.

The passage recalls the covenant God made with Israel, commanding them to worship no other gods, nor bow to them, serve them, or sacrifice to them. Rashi and Metzudat David explain that the historian invokes the original covenantal demand of exclusive worship as the standard against which the settlers' divided devotion is condemned.
▶Commentaries (1)
רש״יRashi
וַיִּכְרֹת ה' אִתָּם בְּרִית. כְּשֶׁנָּתַן לָהֶם תּוֹרָה בְּהַר סִינַי.
And Adonoy enacted a covenant with them. When He gave them the Torah at Mount Sinai.

פסוק ל״ו · Verse 36

Hebrew:

כִּ֣י אִֽם־אֶת־יְהֹוָ֗ה אֲשֶׁר֩ הֶעֱלָ֨ה אֶתְכֶ֜ם מֵאֶ֧רֶץ מִצְרַ֛יִם בְּכֹ֧חַ גָּד֛וֹל וּבִזְר֥וֹעַ נְטוּיָ֖ה אֹת֣וֹ תִירָ֑אוּ וְל֥וֹ תִֽשְׁתַּחֲו֖וּ וְל֥וֹ תִזְבָּֽחוּ׃

English:

You must worship only the ETERNAL your God, who brought you out of the land of Egypt with great might and with an outstretched arm: to whom alone shall you bow down and to whom alone shall you sacrifice.

פסוק ל״ז · Verse 37

Hebrew:

וְאֶת־הַחֻקִּ֨ים וְאֶת־הַמִּשְׁפָּטִ֜ים וְהַתּוֹרָ֤ה וְהַמִּצְוָה֙ אֲשֶׁ֣ר כָּתַ֣ב לָכֶ֔ם תִּשְׁמְר֥וּן לַעֲשׂ֖וֹת כׇּל־הַיָּמִ֑ים וְלֹ֥א תִֽירְא֖וּ אֱלֹהִ֥ים אֲחֵרִֽים׃

English:

You shall observe faithfully, all your days, the laws and the practices; the Teaching and Instruction that IeI Heb. “He.” wrote down for you; do not worship other gods.

פסוק ל״ח · Verse 38

Hebrew:

וְהַבְּרִ֛ית אֲשֶׁר־כָּרַ֥תִּי אִתְּכֶ֖ם לֹ֣א תִשְׁכָּ֑חוּ וְלֹ֥א תִֽירְא֖וּ אֱלֹהִ֥ים אֲחֵרִֽים׃

English:

Do not forget the covenant that I made with you; do not worship other gods.

פסוק ל״ט · Verse 39

Hebrew:

כִּ֛י אִֽם־אֶת־יְהֹוָ֥ה אֱלֹהֵיכֶ֖ם תִּירָ֑אוּ וְהוּא֙ יַצִּ֣יל אֶתְכֶ֔ם מִיַּ֖ד כׇּל־אֹיְבֵיכֶֽם׃

English:

Worship only the ETERNAL your God, and you will be saved from the hands of all your enemies.”

פסוק מ׳ · Verse 40

Hebrew:

וְלֹ֖א שָׁמֵ֑עוּ כִּ֛י אִֽם־כְּמִשְׁפָּטָ֥ם הָֽרִאשׁ֖וֹן הֵ֥ם עֹשִֽׂים׃

English:

But they did not obey; they continued their former practices.

But the settlers did not listen; they continued in their former practices. Metzudat David and Radak note that despite the covenantal ideal just rehearsed, the new inhabitants clung to their inherited idolatry, repeating the very pattern that had doomed Israel.

פסוק מ״א · Verse 41

Hebrew:

וַיִּהְי֣וּ ׀ הַגּוֹיִ֣ם הָאֵ֗לֶּה יְרֵאִים֙ אֶת־יְהֹוָ֔ה וְאֶת־פְּסִֽילֵיהֶ֖ם הָי֣וּ עֹֽבְדִ֑ים גַּם־בְּנֵיהֶ֣ם ׀ וּבְנֵ֣י בְנֵיהֶ֗ם כַּאֲשֶׁ֨ר עָשׂ֤וּ אֲבֹתָם֙ הֵ֣ם עֹשִׂ֔ים עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ {פ}

English:

Those nations worshiped GOD, but they also served their idols. To this day their children and their children’s children do as their ancestors did.

The chapter closes with its damning summary: these nations 'worshiped the Lord, but they also served their idols,' and their children continued this divided worship 'to this day.' Metzudat David reads the final verse as the historian's lasting indictment of the Samaritan population, whose half-hearted devotion was, in the end, no true service of God.

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