And the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim.

And the Hevites made Nebahaz and Tharthac. And they that were of Sepharvaim burnt their children in fire, to Adramelech and Anamelech the gods of Sepharvaim.

and the Avvites made Nibhaz and Tartak, and the Sepharvites burned their children in the fire to Adrammelech and Anammelech the gods of Sepharvaim.

and the Avites have made Nibhaz and Tartak, and the Sepharvites are burning their sons with fire to Adrammelech and Anammelech, gods of Sepharvim.

and the Avvites made Nibhaz and Tartak. Then those who were from Sepharvaim burned up their children with fire, for the gods of Sepharvaim: Adram-melech and Anam-melech.

Nibhaz and Tartak are either gods of whom no other notice has come down to us, or intentional corruptions of the Babylonian names Nebo and Tir, the great god of Borsippa, who was the tutelar deity of so many Babylonian kings. The Jews, in their scorn and contempt of polytheism, occasionally and purposely altered, by way of derision, the names of the pagan deities. Anammelech is possibly an instance of the same contemptuous play upon words.
Adrammelech, "the glorious king," signifies the sun. The Assyrian inscriptions commonly designate Tsipar, or Sepharvaim 2-Kings 17:24, "Sippara of the Sun." The title "Adrammelech" has not yet been found in the inscriptions hitherto; but it would plainly be a fitting epithet of the great luminary.
The sun-god of the Babylonians, Shamas, was united at Sippara and elsewhere with a sun-goddess, Anunit, whose name may be represented in the Anammelech of the text. The Hebrews, taking enough of this name to show what they meant, assimilated the termination to that of the male deity, thus producing a ridiculous effect, regarded as insulting to the gods in question.

The Avites made Nibhaz - This was supposed to be the same as the Anubis of the Egyptians; and was in form partly of a dog, and partly of a man. A very ancient image of this kind now lies before me: it is cut out of stone, about seven inches high; has the body, legs, and arms, of a man; the head and feet of a dog; the thighs and legs covered with scales; the head crowned with a tiara; the arms crossed upon the breasts, with the fingers clenched. The figure stands upright, and the belly is very protuberant. See below.
And Tartak - This is supposed by some to be another name of the same idol; Jarchi says it was in the shape of an ass. Some think these were the representations of the sun in his chariot; Nibhaz representing the solar orb, and Tartak the chariot. See below.
Adrammelech - From אדר adar, glorious, and מלך melech, king. Probably the sun.
Anammelech - From anah, to return, and מלך melech, 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.

And the Avites made Nibhaz and Tartak,.... The former of which is represented by the Jews in the shape of a dog, deriving the word from "nabach", to bark, as if it was the same with the Anubis Latrator of Virgil (b), an Egyptian deity; though that is said (c) to have its name from NOeb, which in the Egyptian language signifies "gold", the statutes of it being made of gold; and the latter in the form of an ass, for what reason I cannot say; but the first word, according to Hillerus (d), signifies, "the remote one seeth", that is, the sun, which beholds all things; and Tartak is a chain, and may denote the fixed stars chained as it were in their places; or the satellites of the planets, chained to their orbs:
and the Sepharvites burnt their children in fire to Adrammelech and to Anammelech the gods of Sepharvaim; which were the same with Moloch; which may be concluded, partly from the worship paid them, and partly from the signification of their names; both end with "melech", king, which Moloch also signifies; the first may be interpreted the mighty king, and the latter the king that answers in an oracular way; from the first, one of the sons of Sennacherib king of Assyria had his name, Isaiah 37:36, though the Jews, according to their fancy, represent the one in the likeness of a mule, and the other in the likeness of a horse; and some make the one to be a peacock, and the other a pheasant (e); the Septuagint version puts the article before them in the feminine gender, excepting the two last, taking them for she deities, or leaving the word "images", to be understood.
(b) Aeneid. l. 6. So Ovid. Metamorph. l. 9. Fab. 12. ver. 689. (c) Jablonski apud Michael. Obs. Sacr. Exercit. 4. p. 66, 67. (d) Ut supra, (Onomast. Sacr.) p. 859. (e) Vid. Kimchium in loc.

Nibhaz--under that of a dog--that Egyptian form of animal-worship having prevailed in ancient Syria, as is evident from the image of a large dog at the mouth of the Nahr-el-Kelb, or Dog river.
Tartak--According to the rabbis, it was in the form of an ass, but others understand it as a planet of ill-omen, probably Saturn.
Adrammelech--supposed by some to be the same as Molech, and in Assyrian mythology to stand for the sun. It was worshipped in the form of a mule--others maintain in that of a peacock.
Anammelech--worshipped in the form of a hare; others say in that of a goat.

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 = 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 Isaiah. p. 437) and Benfey (die Monatsnamen, pp. 187, 188) are extremely doubtful.