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 double-shaped Moloch, and reads the Chethîb סכרים אלה as the singular הסּפרום אל, the god of Sepharvaim. This double god, according to his explanation, was a sun-being, because Sepharvaim, of which he was πολιοῦχος, is designated by Berosus as a city of the sun. This may be correct; but there is something very precarious in the further assumption, that “Adar-Melech is to be regarded as the sun’s fire, and indeed, since Adar is Mars, that he is so far to be thought of as a destructive being,” and that Anammelech is a contraction of מלך עין, oculus Molechi, signifying the ever-watchful eye of Saturn; according to which Adrammelech is to be regarded as the solar Mars, Anammelech as the solar Saturn. The explanations given by Hitzig (on Isa. p. 437) and Benfey (die Monatsnamen, pp. 187, 188) are extremely doubtful.

Verse 32
In addition to these idols, Jehovah also was worshipped in temples of the high places, according to the instructions of the Israelitish priest sent by the king of Assyria. יראים ויּהיוּ: “and they were (also) worshipping Jehovah, and made themselves priests of the mass of the people” (מקצותם as in 1Ki 12:31). להם עשׂים ויּהיוּ: “and they (the priests) were preparing them (sacrifices) in the houses of the high places.”

Verse 33
2Ki 17:33 2Ki 17:33 sums up by way of conclusion the description of the various kinds of worship.

Verses 34-39
This mixed cultus, composed of the worship of idols and the worship of Jehovah, they retained till the time when the books of the Kings were written. “Unto this day they do after the former customs.” הראשׁנים המּשׁפּטים can only be the religious usages and ordinances which were introduced at the settlement of the new inhabitants, and which are described in 2Ki 17:28-33. The prophetic historian observes still further, that “they fear not Jehovah, and do not according to their statutes and their rights, nor according to the law and commandment which the Lord had laid down for the sons of Jacob, to whom He gave the name of Israel” (see 1Ki 18:31), i.e., according to the Mosaic law. חקּתם and משׁפּטם “their statutes and their right,” stands in antithesis to והמּצוה התּורה which Jehovah gave to the children of Israel. If, then, the clause, “they do not according to their statutes and their right,” is not to contain a glaring contradiction to the previous assertion, “unto this day they do after their first (former) rights,” we must understand by וּמשׁפּטם חקּתם the statutes and the right of the ten tribes, i.e., the worship of Jehovah under