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Selected Verse: 2 Kings 17:6 - King James

Verse	Translation	Text
2Ki 17:6	King James	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.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
carried Israel away--that is, the remaining tribes (see on Kg2 15:29). and placed them, &c.--This passage GESENIUS renders thus, omitting the particle by, which is printed in italics to show it is not in the original: "and placed them in Halah, and on the Chabor, a river of Gozan, and in the cities of the Medes." Halah--the same as Calah (Gen 10:11-12), in the region of the Laycus or Zab river, about a day's journey from the ruins of Nineveh. Chabor--is a river, and it is remarkable that there is a river rising in the central highlands of Assyria which retains this name Khabour unchanged to the present day. Gozan--("pasture") or Zozan, are the highlands of Assyria, which afford pasturage. The region in which the Chabor and the Zab rise, and through which they flow, is peculiarly of this character. The Nestorians repair to it with their numerous flocks, spending the summer on the banks or in the highlands of the Chabor or the Zab. Considering the high authority we possess for regarding Gozan and Zozan as one name, there can be no doubt that this is the Gozan referred to in this passage. cities of the Medes--"villages," according to the Syriac and Vulgate versions, or "mountains," according to the Septuagint. The Medish inhabitants of Gozan, having revolted, had been destroyed by the kings of Assyria, and nothing was more natural than that they should wish to place in it an industrious people, like the captive Israelites, while it was well suited to their pastoral life [GRANT, Nestorians].

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

carried Israel away--that is, the remaining tribes (see on Kg2 15:29).

and placed them, &c.--This passage GESENIUS renders thus, omitting the particle by, which is printed in italics to show it is not in the original: "and placed them in Halah, and on the Chabor, a river of Gozan, and in the cities of the Medes."

Halah--the same as Calah (Gen 10:11-12), in the region of the Laycus or Zab river, about a day's journey from the ruins of Nineveh.

Chabor--is a river, and it is remarkable that there is a river rising in the central highlands of Assyria which retains this name Khabour unchanged to the present day.

Gozan--("pasture") or Zozan, are the highlands of Assyria, which afford pasturage. The region in which the Chabor and the Zab rise, and through which they flow, is peculiarly of this character. The Nestorians repair to it with their numerous flocks, spending the summer on the banks or in the highlands of the Chabor or the Zab. Considering the high authority we possess for regarding Gozan and Zozan as one name, there can be no doubt that this is the Gozan referred to in this passage.

cities of the Medes--"villages," according to the Syriac and Vulgate versions, or "mountains," according to the Septuagint. The Medish inhabitants of Gozan, having revolted, had been destroyed by the kings of Assyria, and nothing was more natural than that they should wish to place in it an industrious people, like the captive Israelites, while it was well suited to their pastoral life [GRANT, Nestorians].

Notes on the Bible, by Albert Barnes, [1834]
The king of Assyria took Samaria - i. e., from the Assyrian inscriptions, not Shalmaneser but Sargon, who claims to have captured the city in the first year of his reign (721 B.C.). At first Sargon carried off from Samaria no more than 27,280 prisoners and was so far from depopulating the country that he assessed the tribute on the remaining inhabitants at the same rate as before the conquest. But later in his reign he effected the wholesale deportation here mentioned. Halah and in Habor by the river of Gozan - Rather, "on the Habor, the river of Gozan." Halah is the tract which Ptolemy calls Chalcitis, on the borders of Gauzanitis (Gozan) in the vicinity of the Chaboras, or Khabour (Habor, the great affluent of the Euphrates). In this region is a remarkable mound called Gla, which probably marks the site, and represents the name, of the city of Chalach, from where the district Chalcitis was so called. In the cities of the Medes - Sargon relates that he overran Media, seized and "annexed to Assyria" a number of the towns, and also established in the country a set of fortified posts or colonies.

Notes on the Bible, by Albert Barnes, [1834]

The king of Assyria took Samaria - i. e., from the Assyrian inscriptions, not Shalmaneser but Sargon, who claims to have captured the city in the first year of his reign (721 B.C.). At first Sargon carried off from Samaria no more than 27,280 prisoners and was so far from depopulating the country that he assessed the tribute on the remaining inhabitants at the same rate as before the conquest. But later in his reign he effected the wholesale deportation here mentioned.

Halah and in Habor by the river of Gozan - Rather, "on the Habor, the river of Gozan." Halah is the tract which Ptolemy calls Chalcitis, on the borders of Gauzanitis (Gozan) in the vicinity of the Chaboras, or Khabour (Habor, the great affluent of the Euphrates). In this region is a remarkable mound called Gla, which probably marks the site, and represents the name, of the city of Chalach, from where the district Chalcitis was so called.

In the cities of the Medes - Sargon relates that he overran Media, seized and "annexed to Assyria" a number of the towns, and also established in the country a set of fortified posts or colonies.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The ninth year of Hoshea corresponds to the sixth year of Hezekiah and the year 722 or 721 b.c., in which the kingdom of the ten tribes was destroyed. 6b. The Israelites carried into exile. - After the taking of Samaria, Salmanasar led Israel into captivity to Assyria, and assigned to those who were led away dwelling-places in Chalach and on the Chabor, or the river Gozan, and in cities of Media. According to these clear words of the text, the places to which the ten tribes were banished are not to be sought for in Mesopotamia, but in provinces of Assyria and Media. חלח is neither the city of כּלח built by Nimrod (Gen 10:11), nor the Cholwan of Abulfeda and the Syriac writers, a city five days' journey to the north of Bagdad, from which the district bordering on the Zagrus probably received the name of Χαλωνῖτις or Καλωνῖτις, but the province Καλαχεηνή of Strabo (xi. 8, 4; 14, 12, and xvi. 1, 1), called Καλακινή by Ptolemaeus (vi. 1), on the eastern side of the Tigris near Adiabene, to the north of Nineveh on the border of Armenia. חבור is not the כּבר in Upper Mesopotamia (Eze 1:3; Eze 3:15, etc.), which flows into the Euphrates near Kirkesion (Carchemish), and is called Chebar (kbr) or Chabur (kbwr) by the Syriac writers, Chabr (xbr) by Abulfeda and Edrisi, Χαβώρας by Ptolemaeus, Ἀβόῤῥας (Aboras) by Strabo and others, as Michaelis, Gesenius, Winer, and even Ritter assume; for the epithet "river of Gozan" is not decisive in favour of this, since Gozan is not necessarily to be identified with the district of Gauzanitis, now Kaushan, situated between the rivers of Chaboras and Saokoras, and mentioned in Ptol. v. 18, 4, inasmuch as Strabo (xvi. 1, 1, p. 736) also mentions a province called Χαζηνή above Nineveh towards Armenia, between Calachene and Adiabene. Here in northern Assyria we also find both a mountain called Χαβώρας, according to Ptol. vi. 1, on the boundary of Assyria and Media, and the river Chabor, called by Yakut in the Moshtarik l-hsnh (Khabur Chasaniae), to distinguish it from the Mesopotamian Chaboras or Chebar. According to Marasz. i. pp. 333f., and Yakut, Mosht. p. 150, this Khabur springs from the mountains of the land of Zauzan, zawzan, i.e., of the land between the mountains of Armenia, Adserbeidjan, Diarbekr, and Mosul (Marasz. i. p. 522), and is frequently mentioned in Assemani as a tributary of the Tigris. It still bears the ancient name Khabr, taking its rise in the neighbourhood of the upper Zab near Amadjeh, and emptying itself into the Tigris a few hours below Jezirah (cf. Wichelhaus, pp. 471, 472; Asah. Grant, Die Nestorianer, v. Preiswerk, pp. 110ff.; and Ritter, Erdk. ix. pp. 716 and 1030). This is the river that we are to understand by חבור. It is a question in dispute, whether the following words גּוזן נהר are in apposition to בּחבור: "by the Chabor the river of Gozan," or are to be taken by themselves as indicating a peculiar district "by the river Gozan." Now, however the absence of the prep. ב, and even of the copula ,ו on the one hand, and the words of Yakut, "Khabur, a river of Chasania," on the other, may seem to favour the former view, we must decide in favour of the latter, for the simple reason that in Ch1 5:26 גּוזן נהר is separated from חבור morf d by והרא. The absence of the preposition בּ or of the copula ו before נהר ג in the passage before us may be accounted for from the assumption that the first two names, in Chalah and on the Khabur, are more closely connected, and also the two which follow, "on the river Gozan and in the cities of Media." The river Gozan or of Gozan is therefore distinct from חבור (Khabur), and to be sought for in the district in which Gauzani'a, the city of Media mentioned by Ptol. (vi. 2), was situated. In all probability it is the river which is called Kisil (the red) Ozan at the present day, the Mardos of the Greeks, which takes its rise to the south-east of the Lake Urumiah and flows into the Caspian Sea, and which is supposed to have formed the northern boundary of Media. (Note: The explanation given in the text of the geographical names, receives some confirmation from the Jewish tradition, which describes northern Assyria, and indeed the mountainous region or the district on the border of Assyria and Media towards Armenia, as the place to which the ten tribes were banished (vid., Wichelhaus ut sup. pp. 474ff.). Not only Ewald (Gesch. iii. p. 612), but also M. v. Niebuhr (Gesch. Ass. p. 159), has decided in favour of this view; the latter with this remark: "According to the present state of the investigations, Chalah and Chabor are no doubt to be sought for on the slope of the Gordyaean mountains in the Kalachene of Strabo, the Kalakine of Ptolemaeus, and on the tributary of the Tigris, which is still called Chabur, therefore quite close to Nineveh. The Yudhi mountains in this region possibly bear this name with some allusion to the colony." But with reference to the river Gozan, Niebuhr is doubtful whether we are to understand by this the Kisil Ozan or the waters, in the district of Gauzanitis by the Kehbar, and gives the preference to the latter as the simpler of the two, though it is difficulty to see in what respect it is simpler than the other.) The last locality mentioned agrees with this, viz., "and in the cities of Media," in which Thenius proposes to read הרי, mountains, after the lxx, instead of ערי, cities, though without the least necessity.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

The ninth year of Hoshea corresponds to the sixth year of Hezekiah and the year 722 or 721 b.c., in which the kingdom of the ten tribes was destroyed.

6b. The Israelites carried into exile. - After the taking of Samaria, Salmanasar led Israel into captivity to Assyria, and assigned to those who were led away dwelling-places in Chalach and on the Chabor, or the river Gozan, and in cities of Media. According to these clear words of the text, the places to which the ten tribes were banished are not to be sought for in Mesopotamia, but in provinces of Assyria and Media. חלח is neither the city of כּלח built by Nimrod (Gen 10:11), nor the Cholwan of Abulfeda and the Syriac writers, a city five days' journey to the north of Bagdad, from which the district bordering on the Zagrus probably received the name of Χαλωνῖτις or Καλωνῖτις, but the province Καλαχεηνή of Strabo (xi. 8, 4; 14, 12, and xvi. 1, 1), called Καλακινή by Ptolemaeus (vi. 1), on the eastern side of the Tigris near Adiabene, to the north of Nineveh on the border of Armenia. חבור is not the כּבר in Upper Mesopotamia (Eze 1:3; Eze 3:15, etc.), which flows into the Euphrates near Kirkesion (Carchemish), and is called Chebar (kbr) or Chabur (kbwr) by the Syriac writers, Chabr (xbr) by Abulfeda and Edrisi, Χαβώρας by Ptolemaeus, Ἀβόῤῥας (Aboras) by Strabo and others, as Michaelis, Gesenius, Winer, and even Ritter assume; for the epithet "river of Gozan" is not decisive in favour of this, since Gozan is not necessarily to be identified with the district of Gauzanitis, now Kaushan, situated between the rivers of Chaboras and Saokoras, and mentioned in Ptol. v. 18, 4, inasmuch as Strabo (xvi. 1, 1, p. 736) also mentions a province called Χαζηνή above Nineveh towards Armenia, between Calachene and Adiabene. Here in northern Assyria we also find both a mountain called Χαβώρας, according to Ptol. vi. 1, on the boundary of Assyria and Media, and the river Chabor, called by Yakut in the Moshtarik l-hsnh (Khabur Chasaniae), to distinguish it from the Mesopotamian Chaboras or Chebar. According to Marasz. i. pp. 333f., and Yakut, Mosht. p. 150, this Khabur springs from the mountains of the land of Zauzan, zawzan, i.e., of the land between the mountains of Armenia, Adserbeidjan, Diarbekr, and Mosul (Marasz. i. p. 522), and is frequently mentioned in Assemani as a tributary of the Tigris. It still bears the ancient name Khabr, taking its rise in the neighbourhood of the upper Zab near Amadjeh, and emptying itself into the Tigris a few hours below Jezirah (cf. Wichelhaus, pp. 471, 472; Asah. Grant, Die Nestorianer, v. Preiswerk, pp. 110ff.; and Ritter, Erdk. ix. pp. 716 and 1030). This is the river that we are to understand by חבור.

It is a question in dispute, whether the following words גּוזן נהר are in apposition to בּחבור: "by the Chabor the river of Gozan," or are to be taken by themselves as indicating a peculiar district "by the river Gozan." Now, however the absence of the prep. ב, and even of the copula ,ו on the one hand, and the words of Yakut, "Khabur, a river of Chasania," on the other, may seem to favour the former view, we must decide in favour of the latter, for the simple reason that in Ch1 5:26 גּוזן נהר is separated from חבור morf d by והרא. The absence of the preposition בּ or of the copula ו before נהר ג in the passage before us may be accounted for from the assumption that the first two names, in Chalah and on the Khabur, are more closely connected, and also the two which follow, "on the river Gozan and in the cities of Media." The river Gozan or of Gozan is therefore distinct from חבור (Khabur), and to be sought for in the district in which Gauzani'a, the city of Media mentioned by Ptol. (vi. 2), was situated. In all probability it is the river which is called Kisil (the red) Ozan at the present day, the Mardos of the Greeks, which takes its rise to the south-east of the Lake Urumiah and flows into the Caspian Sea, and which is supposed to have formed the northern boundary of Media.

(Note: The explanation given in the text of the geographical names, receives some confirmation from the Jewish tradition, which describes northern Assyria, and indeed the mountainous region or the district on the border of Assyria and Media towards Armenia, as the place to which the ten tribes were banished (vid., Wichelhaus ut sup. pp. 474ff.). Not only Ewald (Gesch. iii. p. 612), but also M. v. Niebuhr (Gesch. Ass. p. 159), has decided in favour of this view; the latter with this remark: "According to the present state of the investigations, Chalah and Chabor are no doubt to be sought for on the slope of the Gordyaean mountains in the Kalachene of Strabo, the Kalakine of Ptolemaeus, and on the tributary of the Tigris, which is still called Chabur, therefore quite close to Nineveh. The Yudhi mountains in this region possibly bear this name with some allusion to the colony." But with reference to the river Gozan, Niebuhr is doubtful whether we are to understand by this the Kisil Ozan or the waters, in the district of Gauzanitis by the Kehbar, and gives the preference to the latter as the simpler of the two, though it is difficulty to see in what respect it is simpler than the other.)

The last locality mentioned agrees with this, viz., "and in the cities of Media," in which Thenius proposes to read הרי, mountains, after the lxx, instead of ערי, cities, though without the least necessity.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Carried Israel away, &c. - 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. They that forgot God, were themselves forgotten, and they that studied to be like the nations, were buried among them. Thus ended Israel as a nation. When we read their entry into Canaan, under Hoshea the son of Nun, who would have thought, that such would be their exit, under Hoshea, the son of Elah? Yet we find St. James writing to the twelve tribes scattered abroad. So that tho' we never read of the return of those that were carried captive, nor have any ground to believe, that they still remain a distinct body in some remote corner of the world, yet a remnant of them did escape, and will remain 'till all Israel shall be saved.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Carried Israel away, &c. - 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. They that forgot God, were themselves forgotten, and they that studied to be like the nations, were buried among them. Thus ended Israel as a nation. When we read their entry into Canaan, under Hoshea the son of Nun, who would have thought, that such would be their exit, under Hoshea, the son of Elah? Yet we find St. James writing to the twelve tribes scattered abroad. So that tho' we never read of the return of those that were carried captive, nor have any ground to believe, that they still remain a distinct body in some remote corner of the world, yet a remnant of them did escape, and will remain 'till all Israel shall be saved.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Took Samaria - According to the prophets Hosea, Hos 13:16, and Micah, Mic 1:6. He exercised great cruelties on this miserable city, ripping up the women with child, dashing young children against the stones, etc. etc. Carried Israel away into Assyria - What were the places to which the unfortunate Israelites were carried, or where their successors are now situated, have given rise to innumerable conjectures, dissertations, discourses, etc. Some maintain that they are found on the coast of Guinea; others, in America; the Indian tribes being the descendants of those carried away by the Assyrians. In vol. i. of the Supplement to Sir Wm. Jones's works, we find a translation of the History of the Afghans, by Mr. H. Vansittart; from which it appears that they derive their own descent from the Jews. On this history Sir Wm. Jones writes the following note: - "This account of the Afghans may lead to a very interesting discovery. We learn from Esdras, that the ten tribes, after a wandering journey, came to a country called Arsaret, where we may suppose they settled. Now the Afghans are said by the best Persian historians to be descended from the Jews; they have traditions among themselves of such a descent, and it is even asserted that their families are distinguished by the names of Jewish tribes; although, since their conversion to the Islam, they studiously conceal their origin. The Pushtoo, of which I have seen a dictionary, has a manifest resemblance to the Chaldaic; and a considerable district under their dominion is called Hazarek or Hazaret, which might easily have been changed into the word used by Esdras. I strongly recommend an inquiry into the literature and history of the Afghans." Every thing considered, I think it by far the most probable that the Afghans are the descendants of the Jews, who were led away captives by the Assyrian kings. Thus ended the kingdom of Israel, after it had lasted two hundred and fifty-four years, from the death of Solomon and the schism of Jeroboam, till the taking of Samaria by Shalmaneser, in the ninth year of Hoshea; after which the remains of the ten tribes were carried away beyond the river Euphrates. The rest of this chapter is spent in vindicating the Divine providence and justice; showing the reason why God permitted such a desolation to fall on a people who had been so long his peculiar children.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Took Samaria - According to the prophets Hosea, Hos 13:16, and Micah, Mic 1:6. He exercised great cruelties on this miserable city, ripping up the women with child, dashing young children against the stones, etc. etc.

Carried Israel away into Assyria - What were the places to which the unfortunate Israelites were carried, or where their successors are now situated, have given rise to innumerable conjectures, dissertations, discourses, etc. Some maintain that they are found on the coast of Guinea; others, in America; the Indian tribes being the descendants of those carried away by the Assyrians. In vol. i. of the Supplement to Sir Wm. Jones's works, we find a translation of the History of the Afghans, by Mr. H. Vansittart; from which it appears that they derive their own descent from the Jews. On this history Sir Wm. Jones writes the following note: -

"This account of the Afghans may lead to a very interesting discovery. We learn from Esdras, that the ten tribes, after a wandering journey, came to a country called Arsaret, where we may suppose they settled. Now the Afghans are said by the best Persian historians to be descended from the Jews; they have traditions among themselves of such a descent, and it is even asserted that their families are distinguished by the names of Jewish tribes; although, since their conversion to the Islam, they studiously conceal their origin. The Pushtoo, of which I have seen a dictionary, has a manifest resemblance to the Chaldaic; and a considerable district under their dominion is called Hazarek or Hazaret, which might easily have been changed into the word used by Esdras. I strongly recommend an inquiry into the literature and history of the Afghans."

Every thing considered, I think it by far the most probable that the Afghans are the descendants of the Jews, who were led away captives by the Assyrian kings.

Thus ended the kingdom of Israel, after it had lasted two hundred and fifty-four years, from the death of Solomon and the schism of Jeroboam, till the taking of Samaria by Shalmaneser, in the ninth year of Hoshea; after which the remains of the ten tribes were carried away beyond the river Euphrates.

The rest of this chapter is spent in vindicating the Divine providence and justice; showing the reason why God permitted such a desolation to fall on a people who had been so long his peculiar children.

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