2 Kings 17:37
And the statutes, and the ordinances, and the law, and the commandment, which he wrote for you, you shall observe to do for ever more; and you shall not fear other gods.
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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.Which he wrote for you - It is worth observing here, first, that the author regards the whole Law as given to the Israelites in a written form; and secondly, that he looks on the real writer as God. 34. Unto this day—the time of the Babylonian exile, when this book was composed. Their religion was a strange medley or compound of the service of God and the service of idols. Such was the first settlement of the people, afterwards called Samaritans, who were sent from Assyria to colonize the land, when the kingdom of Israel, after having continued three hundred fifty-six years, was overthrown. No text from Poole on this verse. And the statutes, and the ordinances, and the law, and the commandment which he wrote for you,.... On the two tables of stone:

ye shall observe to do for evermore; those commands relating to religious worship, especially the object of it, and to moral duties, being of eternal obligation; and all other statutes and ordinances of a ceremonial kind he ordered to be written for them, being such that they were to regard until the Messiah came, and a new world began:

and ye shall not fear other gods; which is repeated, that it might be observed, as it also afterwards is.

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.
37. which he wrote for you] The compiler of Kings considered, as we can gather from this expression, that ‘the statutes and ordinances’, even the whole Law, was written down for the Israelites, and was of divine origin. The quotations made above are found in Deuteronomy chapters 4, 5. and 6 If the compiler be, in this passage, drawing, as he assuredly does in a large part of his work, from a record nearly contemporary with the events, we have here, from some writer of the days of Hezekiah and Isaiah, a number of quotations which shew that, in some form, the fifth book of Moses belongs to a time anterior to the date which recent criticism has assigned to it. If he be here but recording his own ideas, it is manifest that he himself had no doubt about the early origin of the Book.Verse 37. - And the statutes, and the ordinances, and the Law, and the commandment, which he wrote for you - i.e., which, by his Providence, were given you in a written form (comp. Exodus 24:4; Deuteronomy 31:9; Joshua 8:34) - ye shall observe to do forevermore (comp. Leviticus 18:4, 5; Leviticus 19:37; Deuteronomy 4:6; Deuteronomy 5:1; Deuteronomy 6:24, 25, etc.); and ye shall not fear other gods (see the comment on ver. 35). Of the idols of the Avvaeans, according to rabbinical accounts in Selden, l.c., Nibchaz had the form of a dog (נבחז, latrator, from נבח), and Tartak that of an ass. Gesenius regards Tartak as a demon of the lower regions, because in Pehlwi tar - thakh signifies deep darkness or hero of darkness, and Nibchaz as an evil demon, the נבאז of the Zabians, whom Norberg in his Onomast. cod. Nasar. p. 100, describes as horrendus rex infernalis: posito ipsius throno ad telluris, i.e., lucis et caliginis confinium, sed imo acherontis fundo pedibus substrato, according to Codex Adami, ii. 50, lin. 12. - With regard to the gods of the Sepharvites, Adrammelech and Anammelech, it is evident from the offering of children in sacrifice to them that they were related to Moloch. The name אדרמּלך which occurs as a personal name in 2 Kings 19:37 and Isaiah 37:38, has been explained either from the Semitic אדר as meaning "glorious king," or from the Persian dr, ‛zr, in which case it means "fire-king," and is supposed to refer to the sun (see Ges. on Isaiah, ii. p. 347). ענמּלך is supposed to be Hyde (de relig. vett. Persarum, p. 131) to be the group of stars called Cepheus, which goes by the name of "the shepherd and flock" and "the herd-stars" in the Oriental astrognosis, and in this case ענם might answer to the Arabic gnm equals צאן. Movers, on the other hand (Phniz. i. pp. 410, 411), regards them as two names of the same deity, a double-shaped Moloch, and reads the Chethb 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.
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