(31) Nibhaz and Tartak are unknown, but the forms have an Assyrio-Babylonian cast. (Comp. Nimrod, Nergal with the former, and Ishtar, Namtar, Merodach, Shadrach, with the latter.) Before Nibhaz the LXX. have another name, Abaazar, or Eblazer (? 'abal Ass-r "the Son of Assur").
Adrammelech.--Comp. 2 Kings 19:37. Identified by Schrader with the Assyrian Adar-malik, "Adar is prince" (? Adrum).
Anammelech--i.e., Anum-malik, "Anu is prince." Adar and Anu are well-known Assyrian gods.
Verse 31. - And the Avites made Nibhaz and Tartak. "Nibhaz" and "Tartak" are very obscure. The Sabians are said to have acknowledged an evil demon, whom they called Nib'az or Nabaz (Norberg, 'Onomastieen,' p. 100); and Tartak has been derived by Gesenius from the Pehlevi Tar-thak, "hero of darkness;" but these guesses cannot be regarded as entitled to much attention. We do not know what the religion of the Avites was, and need not be surprised that the names of their gods are new to us. The polytheism of the East was prolific of deities, and still more of divine names. Nibhaz and Tartak may have been purely local gods, or they may have been local names for gods worshipped under other appellations in the general pantheon of Babylonia. And the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim. The god principally worshipped at Sippara was Shamas, "the sun." It is probable that "Adrammelech" (equivalent to adir-melek, "the glorious king," or edir-malek, "the arranging king") was one of his titles. Shamas, in the Babylonian mythology, was always closely connected with Anunit, a sun-goddess; and it is probably this name which is represented by Anammelech, which we may regard as an intentional corruption, derisive and contemptuous.
17:24-41 The terror of the Almighty will sometimes produce a forced or feigned submission in unconverted men; like those brought from different countries to inhabit Israel. But such will form unworthy thoughts of God, will expect to please him by outward forms, and will vainly try to reconcile his service with the love of the world and the indulgence of their lusts. May that fear of the Lord, which is the beginning of wisdom, possess our hearts, and influence our conduct, that we may be ready for every change. Wordly settlements are uncertain; we know not whither we may be driven before we die, and we must soon leave the world; but the righteous hath chosen that good part which shall not be taken from him.
And the Avites made Nibhaz and Tartak,.... The former of which is represented by the Jews in the shape of a dog, deriving the word from "nabach", to bark, as if it was the same with the Anubis Latrator of Virgil (b), an Egyptian deity; though that is said (c) to have its name from NOeb, which in the Egyptian language signifies "gold", the statutes of it being made of gold; and the latter in the form of an ass, for what reason I cannot say; but the first word, according to Hillerus (d), signifies, "the remote one seeth", that is, the sun, which beholds all things; and Tartak is a chain, and may denote the fixed stars chained as it were in their places; or the satellites of the planets, chained to their orbs:
and the Sepharvites burnt their children in fire to Adrammelech and to Anammelech the gods of Sepharvaim; which were the same with Moloch; which may be concluded, partly from the worship paid them, and partly from the signification of their names; both end with "melech", king, which Moloch also signifies; the first may be interpreted the mighty king, and the latter the king that answers in an oracular way; from the first, one of the sons of Sennacherib king of Assyria had his name, Isaiah 37:36, though the Jews, according to their fancy, represent the one in the likeness of a mule, and the other in the likeness of a horse; and some make the one to be a peacock, and the other a pheasant (e); the Septuagint version puts the article before them in the feminine gender, excepting the two last, taking them for she deities, or leaving the word "images", to be understood.
(b) Aeneid. l. 6. So Ovid. Metamorph. l. 9. Fab. 12. ver. 689. (c) Jablonski apud Michael. Obs. Sacr. Exercit. 4. p. 66, 67. (d) Ut supra, (Onomast. Sacr.) p. 859. (e) Vid. Kimchium in loc.
Adrammelech.--Comp. 2 Kings 19:37. Identified by Schrader with the Assyrian Adar-malik, "Adar is prince" (? Adrum).
Anammelech--i.e., Anum-malik, "Anu is prince." Adar and Anu are well-known Assyrian gods.
and the Sepharvites burnt their children in fire to Adrammelech and to Anammelech the gods of Sepharvaim; which were the same with Moloch; which may be concluded, partly from the worship paid them, and partly from the signification of their names; both end with "melech", king, which Moloch also signifies; the first may be interpreted the mighty king, and the latter the king that answers in an oracular way; from the first, one of the sons of Sennacherib king of Assyria had his name, Isaiah 37:36, though the Jews, according to their fancy, represent the one in the likeness of a mule, and the other in the likeness of a horse; and some make the one to be a peacock, and the other a pheasant (e); the Septuagint version puts the article before them in the feminine gender, excepting the two last, taking them for she deities, or leaving the word "images", to be understood.
(b) Aeneid. l. 6. So Ovid. Metamorph. l. 9. Fab. 12. ver. 689. (c) Jablonski apud Michael. Obs. Sacr. Exercit. 4. p. 66, 67. (d) Ut supra, (Onomast. Sacr.) p. 859. (e) Vid. Kimchium in loc.