And perhaps under this name Nergal they | worshippers of Persia, pay a religious regard meant to worship the sun, not only for the to the cock. And in the nineteenth chapter diurnal return of his light upon the earth, but also for his annual return or revolution to our northern hemisphere. We may observe that the emblem, a cock, is affected by the latter as well as by the former, and is frequently crowing both day and night at the time of the year when the days begin to lengthen. This that great painter of nature, Shakespeare, has remarked.

"Some say, that ever 'gainst that season comes,
Wherein our Saviour's birth is celebrated,
The bird of dawning singeth all night long.
HAMLET, Act i., scene 1.

of the Vendidad Sade, one of the works of Zoroaster, the great prophet or teacher of the Magian or Persee religion (which is still extant, and which Mr. Perron a few years ago deposited in the French king's library), he celebrates the cock, who next to the angel Sserosch is the guardian of the world, and secures mankind against the snares of the devil. * However, if the Cuthites, mentioned 2 Kings xvii. 30, were really of Persia, it must be observed on the other hand, that Magiism or the worshipping of And here it may not be amiss to take notice fire, and not Zabiism or image-worship, was at this time the national religion of that of the beautiful propriety with which a cock was made use of to awaken St. Peter country. But the learned Dr. Hyde (Relig. Vet. Pers., cap. ii., p. 39, edit. 1700) strenufrom his guilt, after he had denied our Lord; ously contends that then or mentioned and to remind him, in a most striking man-in 2 Kings xvii. 24, 30, was situated in ner, that Christ the Divine Light must, as his material type, the natural light, be Babylonia, and so called, by the usual dialectical variation of into n, from the glorified through opposition and sufferings. son of Ham, who at first settled in this Comp. John xii. 23; xiii. 31; xvii. 1.* country. See Gen. x. 6, 10. And accordingly we find the name of this idol 5 made a part of the appellation of two of the king of Babylon's princes, Jer. xxxix. 3, and of that of Nerigillassor king of Babylon.

Steph. Morinus, in his Dissertation concerning the terrestrial Paradise, prefixed to Leusden's edition of Bochart's works (p. 24), observes from Josephus, Ant., lib. ix., cap. 14, § 3, that the Cuthites were of Cutha, which is a country of Persia, and that this may be confirmed by the idol they worshipped, namely: "For," says he, "that word seems compounded of ", fire, a luminary, and ↳ to roll, roll round, as denoting the sun illuminating the world by his circular motion. This is the opinion of Selden, De Diis Syris., syntag. ii., cap. 8. Now no one is ignorant that the sun was the principal god of the Persians, and that his symbol, fire, was religiously worshipped by them, whence their priests were called Tupaio, their temples Tupaideia, in which the unextinguished fire was preserved, &c." It is therefore the opinion of Morinus, that the Cuthites worshipped immediately the sun or the fire, as an emblem. But does they made Nergal, rather incline one to think they made some graven or molten image, as an emblem of their god? To which may be added, that the modern + Persees in India, who are descended from the ancient fire

עשו את נרגל not the phrase

. אשם

1. To be guilty, liable to punishment or penalty, or actually to undergo it. As a N. Guilt, guiltiness.

&c.

II. As a N. in the Chaldee form, NON,

Ashima, the Aleim of the men of Hamath, mentioned 2 Kings xvii. 30. The word, if uncompounded, should mean the atoner, expiator. The Rabbins say the emblem was a goal, or of a form compounded of a man and a goat, as the Roman poets describe the Satyrs and Pan. And indeed it seems probable that this idol was of a form in which the goat was prevalent, since that lustful animal seems a very proper, and is indeed a scriptural emblem of a vicarious aloner, as bearing the body of the sins of the flesh. See Lev. iv. 23, 24; ix. 15; x. 16; xvi. 7.

In the Samaritan version N is used for the Hebrew a kind of goat, Deut. xiv. 5.

It is known to every one who is acquainted with the mythology of the heathen, how strongly and generally they retained the

See the late Mr. Lee's valuable work, entitled 1762, p. 529. Sophron, vol. ii., p. 428, Note.

Modern Universal History, vol. vi., p. 284.

VOL. II.

*See Gentleman's Magazine for November, + See Prideaux's Connect., pt. i., book iv., An. 486. 6 G

tradition of an atonement or expiation for the Avites, mentioned 2 Kings xvii. 31. It sin; although they expected it from a false seems compounded of to go about, and object, and by wrong means. We find it expressed in very clear terms among the Romans, even so late as the time of Horace, lib. i., ode 2, lin. 29.

to swathe, gird, round, as with a chain, and so may denote the heavens, or celestial fluid, carrying the earth and planets about in their orbits, and at the same time swathing them round as it were, according to the expression in Job xxxviii. 9. Comp. also Job xxvi. 7, under Da II.

1. As a N. from 1 to bark, and to see, Nibhaz, the Aleim or idol of the Avites, mentioned 2 Kings xvii. 31. "The Rabbins say it had the shape of a dog, The Jews have a tradition that the emmuch like Anubis of the Egyptians; blematic idol was an ass, which seems not and in this instance I am inclined to improbable, as that animal, when tethered, think they tell us nearly the truth. In might, though in a gross manner, represent Pierius's Hieroglyphics (p. 53, fol. edit.) the physical truth intended.* And from is the figure of a Cynocephalus, a this idolatrous worship of the Samaritans, kind of ape, with a head like a dog, joined perhaps with some confused account of standing upon his hinder feet, and looking the Cherubim, seems to have sprung that stupid earnestly at the moon. Pierius there teaches story of the heathen, that the Jews had an us that the Cynocephalus was an animal ass's head in the Holy of Holies of their eminently sacred among the Egyptians, temple, to which they paid religious worship.+ hieroglyphical of the moon, and kept in their VI. (from 8 illustrious, or a gortemples to inform them of the moon's con- geous robe, and king) Adrammelech. junction with the sun, at which time this The solar fire was worshipped under this animal is strangely affected, being deprived name by the Sepharvites, who burnt their of sight, refusing food, and lying sick on children in fire to him, occ. 2 Kings xvii. 31. the ground; but on the moon's re-appearance It was also the name of one of Sennacherib's it seems to return thanks, and congratulate ‡ sons, probably in honour of the same idol, the return of light to both himself and her. occ. 2 Kings xix. 37. The idol seems to This being observed, the name gives us have been thus denominated from his glorious reason to conclude that this idol was in the appearance, or from the gorgeous robe in shape of a Cynocephalus, or perhaps of a which he was invested, and which might be man with a dog's head (for it does not appear designed to represent the solar splendour. that the Cynocephalus was known to the VII. Anammelech (from pr a cloud, Avites), looking, barking, or howling at the and king), an idol mentioned with moon. It is obvious to common observation, | Adrammelech, 2 Kings xvii. 31, and worthat dogs in general have these properties; shipped in the same horrid manner. and an idol of the form just mentioned seems to have been originally designed to represent the power or influence of the moon on all sublunary bodies, with which the cynocephali and dogs are so eminently affected. Thus the influence of the returning solar light was represented by a cock (see above ), and the generative power of the heavens, by a fishy idol. See p under 7 IV. And hence, perhaps, Apreμis, or Diana, i. e., the moon, was among the Greek and Roman heathen attended by dogs, and at last converted into a huntress.

A nimbus or cloud of gold, or &c. seems to have been the distinguishing insigne of this idol.

Dr. A. Clarke.-30 Succoth-benoth.] This, literally, signifies the tabernacles of the daughters or young women, and most evidently refers to those public prostitutions of young virgins at the temple of Melitta or Venus among the Babylonians. From benoth it is probable that the word Venus came, the B being changed into V, as is frequently the case, and the th into s, benoth, Venos. The rabbins say that her emblem was a hen with her chickens; see Jarchi on

pon As a N. Tartak, the Aleim or idol of the place.

Calmet's Dictionary.

+ Κυνοκέφαλος, from κυνος a dog's and κεφαλη α head.

So Johnston, Nat. Hist. de Quadruped, p. 100. Luna exorienti congratulari dicuntur. Comp. Shaw's Travels, p. 353.

The men of Cuth made Nergal.] This is sup

* See Hutchinson's Trinity of Gentiles, p. 434, and Holloway's Primavity, &c., of Sacred Heb., p. 41. See Bochart, vol. ii., p. 221, et seq., and Vossius De Orig. et Prog. Idol., lib. iii., cap. 75.

cording to the rabbins, his emblem was a cock. Avites 2 Kings xvii. 31, to which the Hebrew

Anammelech.] From anah, to return, and, king. Probably, the Moloch of the Ammonites. Jarchi says, the first was in the form of a mule, the second in the form of a horse; this was probably the moon. Gesen.—2 Kings xvii. 30 mini booths, o image, statue, and being in

ni booths in high places, consecrated to stellation Cepheus, which the Orientals call idols; see in No. 3.

2 Kings xvii. 30. According to Norberg, shepherd and flock. — The

q.; put for the Apollo of the Greeks.a weapon, a bow and arrow, spear, &c., and The name of an idol to which the Sipharenes made their children pass through the fire, 2 Kings xvii. 31. It is joined with, either as another name for the same idol, or of another such idol. I think the former,

NON 2 Kings xvii. 30, Ashima, the domestic idol of the city of Hamath. The name is of uncertain etymology; most probably it stands in connexion with Pers. asuman heaven, Zend. açmânó.

tion to this, that human sacrifices are not Au. Ver.-33 They feared the LORD, and expressly said to have been made to Apollo; served their own gods, after the manner of for it is evident enough, from Macrobius and the nations whom they carried away from others, that every deity might be considered thence [or, who carried them away from as resolvable into Apollo, in one way or other. Proper name, 2 Kings xix. 37; Isaiah xxxvii. 38.

Maurer.-30

thence].

34 Unto this day they do after the former manners: they fear not the LORD, neither mani] Miror et do they after their statutes, or after their Grammaticorum et Criticorum de altum ordinances, or after the law and commandsilentium. Cum status constr. hic locum habere non possit, aut scribendum, aut statuendum erit, etiam in statu absol. rarius per Schwa scriptum esse. Posterius mihi magis placet. cf. p al. apud E. Gr. min., §. 388, 1. Ceterum tuguria filiarum fuisse videntur tuguria in luco ex frondibus arborum contexta, in quibus virgines in honorem Veneris Milyttæ cupientibus sui copiam faciebant.

Ver. 32.

--

κ.τ.λ.

καὶ ἐποίησαν ἑαυτοῖς ἱερεῖς τῶν ὑψηλῶν,

Au. Ver.-32 So they feared the LORD, and made unto themselves of the lowest of them priests of the high places, which sacrificed for them in the houses of the high places.

Of the lowest of them. See notes on 1 Kings xii. 31, p. 815.

Ged. Indiscriminately.

ment which the LORD commanded the children of Jacob, whom he named Israel; 35 With whom the LORD had made a covenant, and charged them saying, Ye shall not fear other gods, nor bow yourselves to them, nor serve them, nor sacrifice to them:

36 But the LORD, who brought you up out of the land of Egypt with great power and a stretched-out arm, him shall ye fear, and him shall ye worship, and to him shall ye do sacrifice.

37 And the statutes, and the ordinances, and the law, and the commandment, which he wrote for you, ye shall observe to do for evermore; and ye shall not fear other gods.

38 And the covenant that I have made

with you ye shall not forget; neither shall ye fear other gods.

39 But the LORD your God ye shall fear; and he shall deliver you out of the hand of all your enemies.

40 Howbeit they did not hearken, but

High places. See notes on 1 Kings iii. 3, they did after their former manner. p. 719-721.

Ver. 33-41.

41 So these nations feared the LORD, and served their graven images, both their children, and their children's children: as did their fathers, so do they unto this day.

Pool.-33 They feared the Lord: they

:DD which the Israelites used. Served their own

33 אֶת־יְהוָה הָיוּ יְרֵאִים וְאֶת־אֱלֹהֵיהֶם worshipped God externally in that way הָיוּ עֹבְרִים כְּמִשְׁפָּט הַגּוֹיִם אֲשֶׁר הִגְלָוּ 34 עַד הַיּוֹם הַזֶּה הֵם

gods, after the manner of the nations tehom עשִׁים כַּמִּשְׁפָּטִים הָרִאשׁנִים אֵינָם belong, either, 1. To both the foregoing יְרֵאִים אֶת־יְהוָה וְאֵינָם עֹשִׂים כְּחָקְתָם branches, and to the Israelites; and then וּכְמִשְׁפָּטָם וְכַתּוֹרָה וְכַמִּצְוָה אֲשֶׁר צִנָּה the sense is, they trod in the steps of their יְהוָה אֶת־בְּנֵי יַעֲקֹב אֲשֶׁר שָׁם שְׁמְוֹ

they carried away from thence: these words

33 καὶ τὸν Κύριον ἐφοβοῦντο, καὶ τοῖς θεοῖς αὐτῶν ἐλάτρευον κατὰ τὸ κρίμα τῶν ἐθνῶν, ὅθεν ἀπώκισαν αὐτοὺς ἐκεῖθεν. 34 ἕως τῆς ἡμέρας ταύτης αὐτοὶ ἐποίουν κατὰ τὸ κρίμα αὐτῶν· αὐτοὶ φοβοῦνται, καὶ αὐτοὶ ποιοῦσι κατὰ τὰ δικαιώματα αὐτῶν, καὶ κατὰ τὴν κρίσιν αὐτῶν, καὶ κατὰ τὸν νόμον, καὶ κατὰ τὴν ἐντολὴν, ἣν ἐνετείλατο Κύριος τοῖς υἱοῖς Ἰακώβ, οὗ ἔθηκε τὸ ὄνομα αὐτοῦ ̓Ισραήλ,

predecessors, the Israelites, (who, in regard of their several tribes, are both here and elsewhere called nations, who did, many of them, worship both God in their calves, and Baal too. Or, 2, Το the last branch only ; but then the words must be otherwise rendered, they served their own gods, after the manner of the nations from which they brought, or carried them, or from whence they (these new inhabitants) were brought, i. e., each of them served the god of the country or place

whence he was brought, as is related above, |(as hath been related), were not at all ver. 30, 31. But these nations could not so amended thereby; but still neglected all the properly be said to be carried away, or to be laws which God had given them, and did carried away captive, (as this Hebrew not worship him alone; and therefore in word signifies,) as the Israelites; and there-truth "they feared not the Lord." fore the former interpretation seems more 35 Whose sins he aggravates (and thereby justifies his severe proceedings against them) by representing them as a select people, who were in a strict and gracious covenant with him, obliging them not to show the least respect to any other god but himself.

proper.

41 Just thus did the nations who came in their room into the country of Samaria : they joined their own gods with the Lord God of Israel, and continued so to do, they and their posterity, unto the time this book was written, and long after,

34 Unto this day they do; either, 1. The Samaritans, whose religion he hath hitherto been describing, and to the description whereof he returns, ver. 41. So the following verses are a digression, wherein he designs only to take an occasion to compare them with the Israelites, and to aggravate the sins of the Israelites above theirs, which he doth, ver. 35, &c., and then returns to the former description, ver. 41. Or rather, 2. The Israelites, who are the principal subjects of this whole discourse; Bp. Horsley.-There seems to have been and of whom he unquestionably speaks, ver. a transposition of the parts of this chapter. 35, and thence to ver. 41, of whom also the From the 7th verse to the 23d inclusive, the last words of ver. 33 are to be understood; | corrupt manners of the people of Israel are and from thence he takes an occasion to described. From the 24th to the 33d inreturn to his main business, to relate and aggravate the sins of Israel, and thereby to justify his severe proceedings against them to all the world. So the sense of the place is this, As the Israelites before their captivity gave these nations an ill example, in serving the Lord and Baal together; so, or after their former manner, they do unto this day, in the land of their captivity. They fear not the Lord; though they pretended to fear and serve both the Lord and idols, yet in truth they did not, and do not fear or worship the Lord, but their own calves, or other vain inventions. Or this may intimate that the Israelites were worse than their successors, because these feared the Lord and idols too; but they did quite cast off the fear and worship of God in their captivity, and wholly degenerate into heathenish idolatry. Their statutes; i. e., God's law delivered to their fathers, and to them as their inheritance, Psalm cxix. 111. The children of Jacob: i. e., themselves; the noun put for the pronoun; which is usual among the Hebrews.

clusive, the new inhabitants, placed by the king of Assyria in Samaria, are the whole subject of the narrative. At the 34th, the narrative returns abruptly to the manners of the Israelites, which are described such as they were after the captivity. In the 41st verse the subject of the new inhabitants is as abruptly resumed. I am persuaded that the seven verses from the 34th to the 40th inclusive should come immediately after the 23d, and the 41st after the 33d.

Ged.-33 They revered the Lord, but also worshipped their own gods after the manner of those nations from which they had emigrated. (34) Unto this day, they follow their former usages: they revere not the Lord only; nor act solely according to those statutes and decrees; that law and that charge, which he enjoined to the children of Jacob (whose name he called Israel).

Booth.-33 They feared Jehovah, and served their own gods, after the manner of the nations from which they had been carried away. 34 Unto this day they observe their former customs, they fear not Bp. Patrick.-33 They feared the Lord, Jehovah only, nor do according to those &c.] That is, after the manner of the ten statutes, or ordinances; or according to the tribes, who worshipped the Lord, and the law and commandment which Jehovah comgolden calves together with him, and some-manded the children of Jacob, (whom he times Baal, and other gods (ver. 16).

34 These, and the following words, give an account of the children of Israel; who being carried captive out of their own land,

named Israel).

Houb.-33 Sic ut et dominum colerent, et Diis etiam suis servirent, de more gentium illarum, unde transmigrârant. 34 Fili