In the inscriptions this god bears among others the designation of "lord of fire," which accords

with the Biblical notice that the worshippers "burnt" to him "their children in fire." He is

repres ented as a winged bull, with human head and a man's face. Anu was represented as a man

clothed in the skin of a fish, culminating in a tiara. After the two supreme gods, Il and Asur, he

occupied the first rank in the Triad [Anu, Bel, Nisroch]. He is also d escribed as "the good god,"

and as "lord of the night." His female counterpart bore the name Anat or, Anatuv.*

* The name of Anat or Anath seems to appear as a compound in some names of places mentioned

in the Old Testament (although certainly not in Anathoth nor Anathothyah).

The perils which the new settlers experienced from the increase of wild beasts, which, in true

heathen manner, they ascribed to their ignorance of "the manner of the God of the land," led to an

appeal to the king. Entering into their views, Sargon dispatched to Samaria one of the priests who

had accompanied Israel into exile. He settled in Bethel, the traditional metropolis of Israelitish

worship, such as Jeroboam I. had remodeled it. And it was this corrupt form of Jehovah worship

which he taught the new settlers. The result was a mixture of Israelitish truths, traditions, and

corruptions, with the pagan rites which they had brought with them. Thus their new religion bore a

strange similarity to the mixed new, partly Israelitish, p artly foreign, population. And such,

according to the writer of the Book of Kings, continued substantially the character of the religion

of Samaria to his own days.

Yet another transportation of foreign colonists to Samaria seems to have taken place in t he reign of

Esar-haddon, or rather of his son - possibly in consequence of an attempted rising on the part of

the Israelitish population (comp. Ezra 4:2, 10). But what most deeply impresses us in the Biblical

narrative of these events is the spirit and manner in which at the close of Israel's national history

the writer passes in review the leading characteristics. The Divine calling of Israel; their defection,

rapidly growing into open idolatry; the warnings of the prophets sent to them, and their neglect;

the hardening of heart, leading up to the utmost corruption in religion, morals, and life - such, with

a brief reflection on Judah's kindred guilt and danger, is the summary presented to us of this

history in its spiritual aspect. Scarcely on any other occasion does the sacred writer allow himself

reflections of this kind. But they are appropriate, and almost needful, at the close of a history

which relates events in their bearing on the kingdom of God, and views Israel as a nation called to

be the servants and the messengers of the Lord. They explain the inner meaning of God's dealings

in the past, and the deeper causes of a rejection and an exile which cannot end till Israel and Judah,

no longer hostile nor separate, shall in one common repentance turn to seek Jehovah their God and

the Son of David their King.

CHAPTER 10 - HEZEKIAH, (THIRTEENTH) KING OF JUDAH. HOSHEA, (TWENTIETH)

KING OF ISRAEL.

Accession of Hezekiah - Political Circumstances of the Times -Religion the only True National

Policy - The Position of Assyria in relation to Judah - Religion the Central Principle of Hezekiah's

Reign - Idolatry Abolished in Judah - Restoration of the Temple Services - Purification of the

Temple - Services of Re. Consecration - Celebration of the Pass-over - Invitation to the Northern

Tribes - Subsequent Festival - Re -arrangement of the Temple -Services - Provision for Priests and

Levites -General Inferences - Activity of Hezekiah in regard to the Canon of Scripture. (2 KINGS

18:1-6; 2 CHRONICLES 29 -31)