Deuteronomy 18:10

18:10 There must never be found among you anyone who sacrifices his son or daughter in the fire, ¹  anyone who practices divination, ²  an omen reader, ³  a soothsayer, ⁴  a sorcerer, ⁵ 

Leviticus 18:21

18:21 You must not give any of your children as an offering to Molech, ⁶  so that you do not profane ⁷  the name of your God. I am the Lord!

Leviticus 20:2

20:2 “You are to say to the Israelites, ‘Any man from the Israelites or from the foreigners who reside in Israel ⁸  who gives any of his children ⁹  to Molech ¹⁰  must be put to death; the people of the land must pelt him with stones. ¹¹ 

Jeremiah 7:31

7:31 They have also built places of worship ¹²  in a place called Topheth ¹³  in the Valley of Ben Hinnom so that they can sacrifice their sons and daughters by fire. That is something I never commanded them to do! Indeed, it never even entered my mind to command such a thing! ¹⁴ 

Jeremiah 32:35

32:35 They built places of worship for the god Baal in the Valley of Ben Hinnom so that they could sacrifice their sons and daughters to the god Molech. ¹⁵  Such a disgusting practice was not something I commanded them to do! It never even entered my mind to command them to do such a thing! So Judah is certainly liable for punishment.’ ¹⁶ 

Ezekiel 20:31

20:31 When you present your sacrifices ¹⁷  – when you make your sons pass through the fire – you defile yourselves with all your idols to this very day. Will I allow you to seek me, ¹⁸  O house of Israel? As surely as I live, declares the sovereign Lord, I will not allow you to seek me! ¹⁹ 

Ezekiel 23:27

23:27 So I will put an end to your obscene conduct and your prostitution which you have practiced in the land of Egypt. ²⁰  You will not seek their help ²¹  or remember Egypt anymore.

Micah 6:7

6:7 Will the Lord accept a thousand rams,

or ten thousand streams of olive oil?

Should I give him my firstborn child as payment for my rebellion,

my offspring – my own flesh and blood – for my sin? ²² 

[18:10]  ¹ tn Heb “who passes his son or his daughter through the fire.” The expression “pass…through the fire” is probably a euphemism for human sacrifice (cf. NAB, NIV, TEV, NLT). See also Deut 12:31.

[18:10]  ² tn Heb “a diviner of divination” (קֹסֵם קְסָמִים, qosem qÿsamim). This was a means employed to determine the future or the outcome of events by observation of various omens and signs (cf. Num 22:7; 23:23; Josh 13:22; 1 Sam 6:2; 15:23; 28:8; etc.). See M. Horsnell, NIDOTTE 3:945-51.

[18:10]  ³ tn Heb “one who causes to appear” (מְעוֹנֵן, mÿ’onen). Such a practitioner was thought to be able to conjure up spirits or apparitions (cf. Lev 19:26; Judg 9:37; 2 Kgs 21:6; Isa 2:6; 57:3; Jer 27:9; Mic 5:11).

[18:10]  ⁴ tn Heb “a seeker of omens” (מְנַחֵשׁ, mÿnakhesh). This is a subset of divination, one illustrated by the use of a “divining cup” in the story of Joseph (Gen 44:5).

[18:10]  ⁵ tn Heb “a doer of sorcery” (מְכַשֵּׁף, mikhashef). This has to do with magic or the casting of spells in order to manipulate the gods or the powers of nature (cf. Lev 19:26-31; 2 Kgs 17:15b-17; 21:1-7; Isa 57:3, 5; etc.). See M. Horsnell, NIDOTTE 2:735-38.

[18:21]  ⁶ tn Heb “And from your seed you shall not give to cause to pass over to Molech.” Smr (cf. also the LXX) has “to cause to serve” rather than “to cause to pass over.” For detailed remarks on Molech and Molech worship see N. H. Snaith, Leviticus and Numbers (NCBC), 87-88; P. J. Budd, Leviticus (NCBC), 259-60; and J. E. Hartley, Leviticus (WBC), 333-37, and the literature cited there. It could refer to either human sacrifice or a devotion of children to some sort of service of Molech, perhaps of a sexual sort (cf. Lev 20:2-5; 2 Kgs 23:10, etc.). The inclusion of this prohibition against Molech worship here may be due to some sexual connection of this kind, or perhaps simply to the lexical link between זֶרַע (zera’) meaning “seed, semen” in v. 20 but “offspring” in v. 21.

[18:21]  ⁷ tn Heb “and you shall not profane.” Regarding “profane,” see the note on Lev 10:10 above.

[20:2]  ⁸ tn Heb “or from the sojourner who sojourns”; NAB “an alien residing in Israel.”

[20:2]  ⁹ tn Heb “his seed” (so KJV, ASV); likewise in vv. 3-4.

[20:2]  ¹⁰ tn Regarding Molech and Molech worship see the note on Lev 18:21.

[20:2]  ¹¹ tn This is not the most frequently-used Hebrew verb for stoning (see instead סָקַל, saqal), but a word that refers to the action of throwing, slinging, or pelting someone with stones (רָגָם, ragam; see HALOT 1187 s.v. רגם qal.a, and B. A. Levine, Leviticus [JPSTC], 136).

[7:31]  ¹² tn Heb “high places.”

[7:31]  ¹³ tn Heb “the high places of [or in] Topheth.”

[7:31]  ¹⁴ tn Heb “It never entered my heart.” The words “to command such a thing” do not appear in the Hebrew but are added for the sake of clarity.

[32:35]  ¹⁵ sn Compare Jer 7:30-31; 19:5 and the study notes on 7:30. The god Molech is especially associated with the practice of child sacrifice (Lev 18:21; 20:2-5; 2 Kgs 23:10). In 1 Kgs 11:7 this god is identified as the god of the Ammonites who is also called Milcom in 1 Kgs 11:5; 2 Kgs 23:13. Child sacrifice, however, was not confined to this god; it was also made to the god Baal (Jer 19:5) and to other idols that the Israelites had set up (Ezek 16:20-21). This practice was, however, strictly prohibited in Israel (Lev 18:21; 20:2-5; Deut 12:31; 18:10). It was this practice as well as other pagan rites that Manasseh had instituted in Judah that ultimately led to Judah’s demise (2 Kgs 24:3-4). Though Josiah tried to root these pagan practices (2 Kgs 23:4-14) out of Judah he could not do so. The people had only made a pretense of following his reforms; their hearts were still far from God (Jer 3:10; 12:2).

[32:35]  ¹⁶ tn Heb “They built high places to Baal which are in the Valley of Ben Hinnom to cause their sons and daughters to pass through [the fire] to Molech [a thing] which I did not command them and [which] did not go up into my heart [= “mind” in modern psychology] to do this abomination so as to make Judah liable for punishment.” For the use of the Hiphil of חָטָא (khata’) to refer to the liability for punishment see BDB s.v. חָטָא Hiph.3 and compare the usage in Deut 24:8. Coming at the end as this does, this nuance is much more likely than “cause Judah to sin” which is the normal translation assigned to the verb here. The particle לְמַעַן (lÿma’an) that precedes it is here once again introducing a result and not a purpose (compare other clear examples in 27:10, 15). The sentence has been broken down in conformity to contemporary English style and an attempt has been made to make clear that what is detestable and not commanded is not merely child sacrifice to Molech but child sacrifice in general.

[20:31]  ¹⁷ tn Or “gifts.”

[20:31]  ¹⁸ tn Or “Will I reveal myself to you?”

[20:31]  ¹⁹ tn Or “I will not reveal myself to you.”

[23:27]  ²⁰ tn Heb “I will cause your obscene conduct to cease from you and your harlotry from the land of Egypt.”

[23:27]  ²¹ tn Heb “lift your eyes to them.”

[6:7]  ²² tn Heb “the fruit of my body for the sin of my soul.” The Hebrew term נֶפֶשׁ (nefesh) is often translated “soul,” but the word usually refers to the whole person; here “the sin of my soul” = “my sin.”