Anammelech
VIEW:56 DATA:01-04-2020
answer; poverty of the king
Hitchcock's Bible Names Dictionary
ANAMMELECH.A god worshipped by captives transplanted from Sepharvaim to Samaria by the Assyrians (2Ki_17:24). As human sacrifice (2Ki_17:31) was the most prominent rite connected with the gods worship, the name, which might be interpreted as meaning Anu is prince, in all probability owes its origin to a scribal endeavour to identify the god with Molech, in whose cult a similar practice existed. See also Adrammelech.
N. Koenig.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
The idol of Sepharvaim, introduced into Samaria by the Assyrian settlers (2Ki_17:31). The name means "statue of the king," Moloch. Adrammelech is the sun's male power; Anammelech, the female power. (See ADRAMMELECH.)
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Anam'melech. (image of the king). One of the idols worshipped by the colonists introduced into Samaria from Sepharvaim. 2Ki_17:31. He was worshipped with rites resembling those of Molech, and is the companion-god to Adrammelech.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
a-nam?e-lek (ענמּלך, ‛ănammelekh = Assyrian Anu-malik, ?Anu is the prince?): A Babylonian (?) deity worshipped by the Sepharvites in Samaria, after being transported there by Sargon. The worship of Adrammelech (who is mentioned with Anammelech) and Anammelech is accompanied by the sacrifice of children by fire: ?The Sepharvites burnt their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim? (2Ki_17:31). This passage presents two grave difficulties. First, there is no evidence in cuneiform literature that would point to the presence of human sacrifice, by fire or otherwise, as part of the ritual; nor has it been shown that the sculptures or bas-reliefs deny this thesis. Much depends upon the identification of ?Sepharvaim?; if, as some scholars hold, Sepharvaim and Sippar are one and the same cities, the two deities referred to are Babylonian. But there are several strong objections to this theory. It has been suggested that Sepharvaim (Septuagint, seppharı́n, sepphareı́mi) is rather identical with ?Shabara'in,? a city mentioned in the Babylonian Chronicle as having been destroyed by Shalmaneser IV. As Sepharvaim and Arpad and Hamath are grouped together (2Ki_17:24; 2Ki_18:34) in two passages, it is probable that Sepharvaim is a Syriac city. Sepharvaim may then be another form of ?Shabara'in,? which, in turn, is the Assyrian form of Sibraim (Eze_47:16), a city in the neighborhood of Damascus (of Hal?vy, ZA, II, 401ff). One objection to this last is the necessity for representing ס ?ṣ? by ?sh?; this is not necessarily insurmountable, however. Then, the attempt to find an Assyrian etymology for the two god-names falls to the ground. Besides, the custom of sacrifice by fire was prevalent in Syria. Secondly, the god that was worshipped at Sippar was neither Adrammelech nor Anammelech but Šamaš. It is improbable, as some would urge, that Adrammelech is a secondary title of the tutelary god of Sippar; then it would have to be shown that Anu enjoyed special reverence in this city which was especially consecrated to the worship of the Sun-god. (For ?Anu? see ASSYRIA.) It may be that the text is corrupt. See also ADRAMMELECH.
International Standard Bible Encyclopedia
PRINTER 1915.
Anam?melech (2Ki_17:31) is mentioned, together with Adrammelech, as a god of the people of Sepharvaim, who colonized Samaria. He was also worshipped by the sacrifice of children by fire. No satisfactory etymology of the name has been discovered. The same obscurity prevails as to the form under which the god was worshipped.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Anammelech
(Heb., Anamme'lek, עֲנִמֶּלֶךְ, Sept. Α᾿νημέλεχ, Vulg. Anamelech) is mentioned, together with Adrammelech, as a god whom the people of Sepharvaim, who colonized Samaria, worshipped by the sacrifice of children by fire (2Ki_17:31). No satisfactory etymology of the name has been discovered. The latter part of the word is the Hebrews for king, but as the former part is not found in that language (unless it be for the Arabic sanam, a statue, Gesenius, Thes. Heb. p. 1052), the whole is probably foreign. Reland (De vet. ling. Persarum, § 9) renders it king of grief (from the Persic); but Hyde (Rel. vet. Persar. p. 131) understands it as referring (from עֲנָאּi. q. שׂן, sheep) to. the Arabian constellation Cepheus, containing the shepherd and the sheep. Benfey (Monatsnamen einiger alter Volker, p. 188) proposes the name of the Persian goddess Ananit or that of the Ized Aniran as containing the first part of the title Anammelech. So Rawlinson (Herodotus, 1, 498), who understands the female power of the sun to be meant, derives it from the name of the Asssyrian goddess Anunit. Other conjectures are still more fanciful. The same obscurity prevails as to the form under which the god was worshipped. The Babylonian Talmud states that his image had the figure of a horse; but Kimechi says that of a pheasant or quail (Carpzov's Apparatus, p. 516). SEE ADRAMMELECH.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hitchcock's Bible Names Dictionary
ANAMMELECH.A god worshipped by captives transplanted from Sepharvaim to Samaria by the Assyrians (2Ki_17:24). As human sacrifice (2Ki_17:31) was the most prominent rite connected with the gods worship, the name, which might be interpreted as meaning Anu is prince, in all probability owes its origin to a scribal endeavour to identify the god with Molech, in whose cult a similar practice existed. See also Adrammelech.
N. Koenig.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
The idol of Sepharvaim, introduced into Samaria by the Assyrian settlers (2Ki_17:31). The name means "statue of the king," Moloch. Adrammelech is the sun's male power; Anammelech, the female power. (See ADRAMMELECH.)
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Anam'melech. (image of the king). One of the idols worshipped by the colonists introduced into Samaria from Sepharvaim. 2Ki_17:31. He was worshipped with rites resembling those of Molech, and is the companion-god to Adrammelech.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
a-nam?e-lek (ענמּלך, ‛ănammelekh = Assyrian Anu-malik, ?Anu is the prince?): A Babylonian (?) deity worshipped by the Sepharvites in Samaria, after being transported there by Sargon. The worship of Adrammelech (who is mentioned with Anammelech) and Anammelech is accompanied by the sacrifice of children by fire: ?The Sepharvites burnt their children in the fire to Adrammelech and Anammelech, the gods of Sepharvaim? (2Ki_17:31). This passage presents two grave difficulties. First, there is no evidence in cuneiform literature that would point to the presence of human sacrifice, by fire or otherwise, as part of the ritual; nor has it been shown that the sculptures or bas-reliefs deny this thesis. Much depends upon the identification of ?Sepharvaim?; if, as some scholars hold, Sepharvaim and Sippar are one and the same cities, the two deities referred to are Babylonian. But there are several strong objections to this theory. It has been suggested that Sepharvaim (Septuagint, seppharı́n, sepphareı́mi) is rather identical with ?Shabara'in,? a city mentioned in the Babylonian Chronicle as having been destroyed by Shalmaneser IV. As Sepharvaim and Arpad and Hamath are grouped together (2Ki_17:24; 2Ki_18:34) in two passages, it is probable that Sepharvaim is a Syriac city. Sepharvaim may then be another form of ?Shabara'in,? which, in turn, is the Assyrian form of Sibraim (Eze_47:16), a city in the neighborhood of Damascus (of Hal?vy, ZA, II, 401ff). One objection to this last is the necessity for representing ס ?ṣ? by ?sh?; this is not necessarily insurmountable, however. Then, the attempt to find an Assyrian etymology for the two god-names falls to the ground. Besides, the custom of sacrifice by fire was prevalent in Syria. Secondly, the god that was worshipped at Sippar was neither Adrammelech nor Anammelech but Šamaš. It is improbable, as some would urge, that Adrammelech is a secondary title of the tutelary god of Sippar; then it would have to be shown that Anu enjoyed special reverence in this city which was especially consecrated to the worship of the Sun-god. (For ?Anu? see ASSYRIA.) It may be that the text is corrupt. See also ADRAMMELECH.
International Standard Bible Encyclopedia
PRINTER 1915.
Anam?melech (2Ki_17:31) is mentioned, together with Adrammelech, as a god of the people of Sepharvaim, who colonized Samaria. He was also worshipped by the sacrifice of children by fire. No satisfactory etymology of the name has been discovered. The same obscurity prevails as to the form under which the god was worshipped.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Anammelech
(Heb., Anamme'lek, עֲנִמֶּלֶךְ, Sept. Α᾿νημέλεχ, Vulg. Anamelech) is mentioned, together with Adrammelech, as a god whom the people of Sepharvaim, who colonized Samaria, worshipped by the sacrifice of children by fire (2Ki_17:31). No satisfactory etymology of the name has been discovered. The latter part of the word is the Hebrews for king, but as the former part is not found in that language (unless it be for the Arabic sanam, a statue, Gesenius, Thes. Heb. p. 1052), the whole is probably foreign. Reland (De vet. ling. Persarum, § 9) renders it king of grief (from the Persic); but Hyde (Rel. vet. Persar. p. 131) understands it as referring (from עֲנָאּi. q. שׂן, sheep) to. the Arabian constellation Cepheus, containing the shepherd and the sheep. Benfey (Monatsnamen einiger alter Volker, p. 188) proposes the name of the Persian goddess Ananit or that of the Ized Aniran as containing the first part of the title Anammelech. So Rawlinson (Herodotus, 1, 498), who understands the female power of the sun to be meant, derives it from the name of the Asssyrian goddess Anunit. Other conjectures are still more fanciful. The same obscurity prevails as to the form under which the god was worshipped. The Babylonian Talmud states that his image had the figure of a horse; but Kimechi says that of a pheasant or quail (Carpzov's Apparatus, p. 516). SEE ADRAMMELECH.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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