2 Tawarikh 33:6

33:6 He passed his sons through the fire ¹  in the Valley of Ben-Hinnom and practiced divination, omen reading, and sorcery. He set up a ritual pit to conjure up underworld spirits and appointed magicians to supervise it. ²  He did a great amount of evil in the sight of the Lord and angered him. ³ 

Imamat 18:21

18:21 You must not give any of your children as an offering to Molech, ⁴  so that you do not profane ⁵  the name of your God. I am the Lord!

Imamat 18:2

18:2 “Speak to the Israelites and tell them, ‘I am the Lord your God!

Kisah Para Rasul 16:3

16:3 Paul wanted Timothy ⁶  to accompany him, and he took ⁷  him and circumcised ⁸  him because of the Jews who were in those places, ⁹  for they all knew that his father was Greek. ¹⁰ 

Mazmur 106:37-38

106:37 They sacrificed their sons and daughters to demons. ¹¹ 

106:38 They shed innocent blood –

the blood of their sons and daughters,

whom they sacrificed to the idols of Canaan.

The land was polluted by bloodshed. ¹² 

Yeremia 2:34

2:34 Even your clothes are stained with

the lifeblood of the poor who had not done anything wrong;

you did not catch them breaking into your homes. ¹³ 

Yet, in spite of all these things you have done, ¹⁴ 

Yeremia 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 

Yehezkiel 16:20-21

16:20 “‘You took your sons and your daughters whom you bore to me and you sacrificed them ¹⁷  as food for the idols to eat. As if your prostitution not enough, 16:21 you slaughtered my children and sacrificed them to the idols. ¹⁸ 

Mikha 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? ¹⁹ 

[33:6]  ¹ tn Or “he sacrificed his sons in the fire.” This may refer to child sacrifice, though some interpret it as a less drastic cultic practice (NEB, NASV “made his sons pass through the fire”; NIV “sacrificed his sons in the fire”; NRSV “made his sons pass through fire”). For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.

[33:6]  ² tn Heb “and he set up a ritual pit, along with a conjurer.” Hebrew אוֹב (’ov, “ritual pit”) refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a בַּעֲלַת אוֹב (ba’alat ’ov, “owner of a ritual pit”). See H. Hoffner, “Second Millennium Antecedents to the Hebrew ’OñBù,” JBL 86 (1967): 385-401.

[33:6]  ³ tn Heb “and he multiplied doing what is evil in the eyes of the Lord, angering him.”

[18:21]  ⁴ 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]  ⁵ tn Heb “and you shall not profane.” Regarding “profane,” see the note on Lev 10:10 above.

[16:3]  ⁶ tn Grk “this one”; the referent (Timothy) has been specified in the translation for clarity.

[16:3]  ⁷ tn Grk “and taking him he circumcised him.” The participle λαβών (labwn) has been translated as a finite verb due to requirements of contemporary English style. Paul’s cultural sensitivity showed in his action here. He did not want Timothy’s lack of circumcision to become an issue (1 Cor 9:15-23).

[16:3]  ⁸ tn The verb περιέτεμεν (perietemen) here may be understood as causative (cf. ExSyn 411-12) if Paul did not personally perform the circumcision.

[16:3]  ⁹ tn Or “who lived in the area.”

[16:3]  ¹⁰ tn The anarthrous predicate nominative has been translated as qualitative (“Greek”) rather than indefinite (“a Greek”).

[16:3]  sn His father was Greek. Under Jewish law at least as early as the 2nd century, a person was considered Jewish if his or her mother was Jewish. It is not certain whether such a law was in effect in the 1st century, but even if it was, Timothy would not have been accepted as fully Jewish because he was not circumcised.

[106:37]  ¹¹ tn The Hebrew term שֵׁדִים (shedim, “demons”) occurs only here and in Deut 32:17. Some type of lesser deity is probably in view.

[106:38]  ¹² sn Num 35:33-34 explains that bloodshed defiles a land.

[2:34]  ¹³ tn The words “for example” are implicit and are supplied in the translation for clarification. This is only one example of why their death was not legitimate.

[2:34]  sn Killing a thief caught in the act of breaking and entering into a person’s home was pardonable under the law of Moses, cf. Exod 22:2.

[2:34]  ¹⁴ tn KJV and ASV read this line with 2:34. The ASV makes little sense and the KJV again erroneously reads the archaic second person feminine singular perfect as first person common singular. All the modern English versions and commentaries take this line with 2:35.

[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.

[16:20]  ¹⁷ sn The sacrifice of children was prohibited in Lev 18:21; 20:2; Deut 12:31; 18:10.

[16:21]  ¹⁸ tn Heb “and you gave them, by passing them through to them.” Some believe this alludes to the pagan practice of making children pass through the fire.

[6:7]  ¹⁹ 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.”