The interpretation timeline

2Kgs 17:29

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

2Kgs 17:29 · Douay-Rheims
“And every nation made gods of their own, and put them in the temples of the high places, which the Samaritans had made, every nation in their cities where they dwelt.”
Patristic before A.D. 750
735
A.D.
Bede Patristic
A.D. 673–735
“"And each nation made its own gods." [2 Kings 17:29] It is said of those nations brought into Samaria by the king of Assyria: And each nation made its own gods and placed them in the high places that the Samaritans had made, each nation in the cities in which they lived; for the men of Babylon made Socoth Benoth, the men of Cuth made Nergal, and the men of Hamath made Ashima; moreover, the Avvites made Nibhaz and Tartak; indeed, in the Book of Places it is read that Benoth and Nergal were cities that the Samaritans who had come from Babylon built in the region of Judea. Asima also a town, which they who had come from Hemath built. For Nebaaz and Thartha are cities which the Hevites founded in the same land of Judea. But it seems, according to the logic of the speech, that the names of the idols which these peoples had previously worshipped in their own land can also be understood here. Because it was said: And each nation made its own god, it was added as if to complete the thought: For the men of Babylon made Socoth Benoth, that is, tabernacles of Benoth. And better, if I am not mistaken, would the translator do, if he translated Socoth into tabernacles in Latin, and placed the name of the idol Benoth absolutely; and as is clearly said in what follows: But those who were from Sepharvaim burned their sons in the fire to Adrammelech and Anammelech, the gods of Sepharvaim; where it is shown that Adrammelech and Anammelech were idols of the city of Sepharvaim. Thus it seems consequent that Nergel of the Cutheans, Asima of the Hemathites, Nebaaz and Thartha were idols of the Hevites.”
Source
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.