Moloch
VIEW:46 DATA:01-04-2020
king
(same as Molech)
Hitchcock's Bible Names Dictionary
MOLOCH.See Molech.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
(Jer_49:1 MOLOCH or melech, "king" of the people. Malcham, Amo_5:26, Milcom, 1Ki_11:5; 1Ki_11:7, though originally the same as Moloch, assumed a modified character in time.) (See MALCHAM; MILCOM.) Ammon's god, related to Moab's god Chemosh. The "fire god", worshipped with human sacrifices, purifications, and ordeals by fire, habitually, as other idols were occasionally; also with mutilation, vows of celibacy and virginity, and devotion of the firstborn. The old Canaanite "Moloch" is always written with the article the Moloch; to him children were sacrificed in Topher in the valley of the children of Hinnom. But Milcom's high place was on the Mount of Olives, and human sacrifices were not offered as they were to Moloch (2Ki_23:10; 2Ki_23:13.) Josiah defiled the sanctuaries of both. Milcom was related to Chemosh, which is called the god of Ammon in Jdg_11:24, though elsewhere the god of Moab (Num_21:29).
Tophet appears again in Zedekiah's reign as the scene of child immolation to Moloch (Jer_32:35.) God sternly forbade any letting their seed pass through the fire to Moloch (Lev_18:21; Lev_20:2-5) on pain of death, which the people should execute; otherwise God Himself would. The passing through the fire may have been sometimes only a fire baptism for purification of the dross of the body; but Psa_106:37-38, shows that often expiatory human sacrifice was perpetrated, "they sacrificed their sons and daughters to "devils" (shedim, "destroyers", as Moloch was), and shed innocent blood ... unto the idols of Canaan" (compare 2Ch_28:3; Jer_19:5). In this respect Moloch answered to Baal the Phoenician sun god, to whom also human burnt offerings were sacrificed; also to Chemosh, to whom Mesha sacrificed his son (2Ki_3:27; Mic_6:7; Eze_16:20; Eze_23:39). Kimchi (on 2Ki_23:10) represents Moloch as a hollow brass humanlike body, with ox's head, and hands stretched forth to receive.
When it was thoroughly heated the priests put the babe into its hands, while "drums" (tophim from whence came Tophet) were beat to drown the infant cries, lest the parent should relent. The image was set within seven chapels: the first was opened to any one offering fine flour; the second to one offering turtle doves or young pigeons; the third to one offering a lamb; the fourth to one offering a ram; the fifth to one offering a calf; the sixth to one offering an ox; the seventh to one offering his son. Compare Amo_5:26 margin, sikut of Moloch, "the covert god." Act_7:43, "the tabernacle of Moloch" (like the sacred tent of the Carthaginians: Diodorus 20:65), the shrine in which the image was concealed; containing also possibly the bones of sacrificed children used for magic. The portable model "tabernacle" (compare Demetrius' silver shrines of Diana, Act_19:24) was small enough to escape Moses' notice. Amos calls Moloch "your Moloch" I am not your king but he, though ye go through the form of presenting Me offerings.
God similarly complains of their mocking Him with worship, while worshipping idols, Eze_20:89. Moses was aware of their clandestine unfaithfulness in general, while not knowing the particulars (Deu_31:21-27). The Latin Saturn corresponds; to the Phoenician Saturn relatives were offered in an emergency (Sanchoniathon). So the Carthaginians, when besieged by Agathoeles, sacrificed to him 200 noble children (Diod. Siculus, 20:14) by placing them one by one in his hands in such a manner that each fell into a pit of fire. Moloch's priests took precedence of the princes, "Chemarim" (Jer_49:3; 2Ki_23:5; Hos_10:5; Zep_1:4).(See CHEMARIM.) Hercules' priest, like Moloch himself, was called Melchart, "king of the city." Adrammelech, the Sepharvaite fire god, is related to Moloch. In 2Sa_12:31 for the Hebrew margin reading malbeen, "brick-kiln," the Hebrew text has Malkeen, "David led through Malkan," i.e. through the place where the Ammonites had burned their children to Moloch. He made their sin their mode of punishment; as they had done to the children, so he did to them.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mo'loch. The same as Molech. See Molech.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
מלכּ , signifies king. Moloch, Molech, Milcom, or Melchom, was a god of the Ammonites. The word Moloch signifies king, and Melchom signifies their king. Moses in several places forbids the Israelites, under the penalty of death, to dedicate their children to Moloch, by making them pass through the fire in honour of that god, Lev_18:21; Lev_20:2-5. God himself threatens to pour out his wrath against such offenders. There is great probability that the Hebrews were addicted to the worship of this deity, even before their coming out of Egypt; since the Prophet Amos, Amo_5:26, and after him St. Stephen, reproach them with having carried in the wilderness the tabernacle of their god Moloch, Act_7:43. Solomon built a temple to Moloch upon the Mount of Olives, 1Ki_11:7; and Manasseh a long time after imitated his impiety, making his son pass through the fire in honour of Moloch, 2Ki_21:3-6. It was chiefly in the valley of Tophet and Hinnom, east of Jerusalem, that this idolatrous worship was paid, Jer_19:5-6, &c. Some are of opinion that they contented themselves with making their children leap over a fire sacred to Moloch, by which they consecrated them to some false deity: and by this lustration purified them; this being a usual ceremony among the Heathens on other occasions. Some believe that they made them pass through two fires opposite to each other, for the same purpose. But the word העביר , to cause to pass through, and the, phrase to cause to pass through the fire, are used in respect to human sacrifices in Deu_12:31; Deu_18:10; 2Ki_16:3; 2Ki_21:6; 2Ch_28:3; 2Ch_33:6. These words are not to be considered as meaning in these instances literally to pass through, and that alone. They are rather synonymous with שרפּ , to burn, and זבח , to immolate, with which they are interchanged, as may be seen by an examination of Jer_7:31; Jer_19:5; Eze_16:20-21; Psa_106:38. In the later periods of the Jewish kingdom, this idol was erected in the valley south of Jerusalem, namely, in the valley of Hinnom, and in the part of that valley called Tophet, תפת , so named from the drums תפים תפּ , which were beaten to prevent the groans and cries of children sacrificed from being heard, Jer_7:31-32; Jer_19:6-14; Isa_30:33; 2Ki_23:10. The place was so abhorrent to the minds of the more recent Jews, that they applied the name ge hinnom or gehenna to the place of torments in a future life. The word gehenna is used in this way, namely, for the place of punishment beyond the grave, very frequently in oriental writers, as far as India. There are various sentiments about the relation that Moloch had to the other Pagan divinities. Some believe that Moloch was the same as Saturn, to whom it is well known that human sacrifices were offered; others think it was the same with Mercury; others, Venus; others, Mars, or Mithra. Calmet has endeavoured to prove that Moloch signified the sun, or the king of heaven.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
mō?lok: A deity of the Ammonites, like the planet Saturn, a representative of the sun-god in the particular aspect of a god of time. See ASTROLOGY, 8; MOLECH.
International Standard Bible Encyclopedia
PRINTER 1915.
Mo?loch, or rather Molech, is chiefly found in the Old Testament as the national god of the Ammonites, to whom children were sacrificed by fire. There is some difficulty in ascertaining at what period the Israelites became acquainted with this idolatry; yet various reasons render it probable that it was before the time of Solomon, the date usually assigned for its introduction. Nevertheless, it is for the first time directly stated that Solomon erected a high-place for Molech on the Mount of Olives (1Ki_11:7); and from that period his worship continued uninterruptedly there, or in Tophet, in the valley of Hinnom, until Josiah defiled both places (2Ki_23:10; 2Ki_23:13). Jehoahaz, however, the son and successor of Josiah, again 'did what was evil in the sight of Jehovah, according to all that his fathers had done' (2Ki_23:32). The same broad condemnation is made against the succeeding kings, Jehoiakim, Jehoiachin, and Zedekiah; and Ezekiel, writing during the captivity, says, 'Do you, by offering your gifts, and by making your sons pass through the fire, pollute yourselves with all your idols until this day, and shall be enquired of by you?' (Eze_20:31). After the restoration, all traces of this idolatry disappear.
It has been attempted to explain the terms in which the act of sacrificing children is described in the Old Testament so as to make them mean a mere passing between two fires, without any risk of life, for the purpose of purification. This theory?which owes its origin to a desire in some Rabbins to lessen the mass of evidence which their own history offers of the perverse idolatries of the Jews?is effectually declared untenable by such passages as Psa_106:38; Jer_7:31; Eze_16:20; Eze_23:37; the last two of which may also be added to show that the victims were slaughtered before they were burnt.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Moloch
(Heb. Me'lek, מֶלֶךְ, king, as often; Sept. and N.T. Μολόχ), the name of an Ammonitish idol (Amos 4:26; Act_7:43); usually called MOLECH SEE MOLECH (q.v.).
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
(same as Molech)
Hitchcock's Bible Names Dictionary
MOLOCH.See Molech.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
(Jer_49:1 MOLOCH or melech, "king" of the people. Malcham, Amo_5:26, Milcom, 1Ki_11:5; 1Ki_11:7, though originally the same as Moloch, assumed a modified character in time.) (See MALCHAM; MILCOM.) Ammon's god, related to Moab's god Chemosh. The "fire god", worshipped with human sacrifices, purifications, and ordeals by fire, habitually, as other idols were occasionally; also with mutilation, vows of celibacy and virginity, and devotion of the firstborn. The old Canaanite "Moloch" is always written with the article the Moloch; to him children were sacrificed in Topher in the valley of the children of Hinnom. But Milcom's high place was on the Mount of Olives, and human sacrifices were not offered as they were to Moloch (2Ki_23:10; 2Ki_23:13.) Josiah defiled the sanctuaries of both. Milcom was related to Chemosh, which is called the god of Ammon in Jdg_11:24, though elsewhere the god of Moab (Num_21:29).
Tophet appears again in Zedekiah's reign as the scene of child immolation to Moloch (Jer_32:35.) God sternly forbade any letting their seed pass through the fire to Moloch (Lev_18:21; Lev_20:2-5) on pain of death, which the people should execute; otherwise God Himself would. The passing through the fire may have been sometimes only a fire baptism for purification of the dross of the body; but Psa_106:37-38, shows that often expiatory human sacrifice was perpetrated, "they sacrificed their sons and daughters to "devils" (shedim, "destroyers", as Moloch was), and shed innocent blood ... unto the idols of Canaan" (compare 2Ch_28:3; Jer_19:5). In this respect Moloch answered to Baal the Phoenician sun god, to whom also human burnt offerings were sacrificed; also to Chemosh, to whom Mesha sacrificed his son (2Ki_3:27; Mic_6:7; Eze_16:20; Eze_23:39). Kimchi (on 2Ki_23:10) represents Moloch as a hollow brass humanlike body, with ox's head, and hands stretched forth to receive.
When it was thoroughly heated the priests put the babe into its hands, while "drums" (tophim from whence came Tophet) were beat to drown the infant cries, lest the parent should relent. The image was set within seven chapels: the first was opened to any one offering fine flour; the second to one offering turtle doves or young pigeons; the third to one offering a lamb; the fourth to one offering a ram; the fifth to one offering a calf; the sixth to one offering an ox; the seventh to one offering his son. Compare Amo_5:26 margin, sikut of Moloch, "the covert god." Act_7:43, "the tabernacle of Moloch" (like the sacred tent of the Carthaginians: Diodorus 20:65), the shrine in which the image was concealed; containing also possibly the bones of sacrificed children used for magic. The portable model "tabernacle" (compare Demetrius' silver shrines of Diana, Act_19:24) was small enough to escape Moses' notice. Amos calls Moloch "your Moloch" I am not your king but he, though ye go through the form of presenting Me offerings.
God similarly complains of their mocking Him with worship, while worshipping idols, Eze_20:89. Moses was aware of their clandestine unfaithfulness in general, while not knowing the particulars (Deu_31:21-27). The Latin Saturn corresponds; to the Phoenician Saturn relatives were offered in an emergency (Sanchoniathon). So the Carthaginians, when besieged by Agathoeles, sacrificed to him 200 noble children (Diod. Siculus, 20:14) by placing them one by one in his hands in such a manner that each fell into a pit of fire. Moloch's priests took precedence of the princes, "Chemarim" (Jer_49:3; 2Ki_23:5; Hos_10:5; Zep_1:4).(See CHEMARIM.) Hercules' priest, like Moloch himself, was called Melchart, "king of the city." Adrammelech, the Sepharvaite fire god, is related to Moloch. In 2Sa_12:31 for the Hebrew margin reading malbeen, "brick-kiln," the Hebrew text has Malkeen, "David led through Malkan," i.e. through the place where the Ammonites had burned their children to Moloch. He made their sin their mode of punishment; as they had done to the children, so he did to them.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mo'loch. The same as Molech. See Molech.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
מלכּ , signifies king. Moloch, Molech, Milcom, or Melchom, was a god of the Ammonites. The word Moloch signifies king, and Melchom signifies their king. Moses in several places forbids the Israelites, under the penalty of death, to dedicate their children to Moloch, by making them pass through the fire in honour of that god, Lev_18:21; Lev_20:2-5. God himself threatens to pour out his wrath against such offenders. There is great probability that the Hebrews were addicted to the worship of this deity, even before their coming out of Egypt; since the Prophet Amos, Amo_5:26, and after him St. Stephen, reproach them with having carried in the wilderness the tabernacle of their god Moloch, Act_7:43. Solomon built a temple to Moloch upon the Mount of Olives, 1Ki_11:7; and Manasseh a long time after imitated his impiety, making his son pass through the fire in honour of Moloch, 2Ki_21:3-6. It was chiefly in the valley of Tophet and Hinnom, east of Jerusalem, that this idolatrous worship was paid, Jer_19:5-6, &c. Some are of opinion that they contented themselves with making their children leap over a fire sacred to Moloch, by which they consecrated them to some false deity: and by this lustration purified them; this being a usual ceremony among the Heathens on other occasions. Some believe that they made them pass through two fires opposite to each other, for the same purpose. But the word העביר , to cause to pass through, and the, phrase to cause to pass through the fire, are used in respect to human sacrifices in Deu_12:31; Deu_18:10; 2Ki_16:3; 2Ki_21:6; 2Ch_28:3; 2Ch_33:6. These words are not to be considered as meaning in these instances literally to pass through, and that alone. They are rather synonymous with שרפּ , to burn, and זבח , to immolate, with which they are interchanged, as may be seen by an examination of Jer_7:31; Jer_19:5; Eze_16:20-21; Psa_106:38. In the later periods of the Jewish kingdom, this idol was erected in the valley south of Jerusalem, namely, in the valley of Hinnom, and in the part of that valley called Tophet, תפת , so named from the drums תפים תפּ , which were beaten to prevent the groans and cries of children sacrificed from being heard, Jer_7:31-32; Jer_19:6-14; Isa_30:33; 2Ki_23:10. The place was so abhorrent to the minds of the more recent Jews, that they applied the name ge hinnom or gehenna to the place of torments in a future life. The word gehenna is used in this way, namely, for the place of punishment beyond the grave, very frequently in oriental writers, as far as India. There are various sentiments about the relation that Moloch had to the other Pagan divinities. Some believe that Moloch was the same as Saturn, to whom it is well known that human sacrifices were offered; others think it was the same with Mercury; others, Venus; others, Mars, or Mithra. Calmet has endeavoured to prove that Moloch signified the sun, or the king of heaven.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
mō?lok: A deity of the Ammonites, like the planet Saturn, a representative of the sun-god in the particular aspect of a god of time. See ASTROLOGY, 8; MOLECH.
International Standard Bible Encyclopedia
PRINTER 1915.
Mo?loch, or rather Molech, is chiefly found in the Old Testament as the national god of the Ammonites, to whom children were sacrificed by fire. There is some difficulty in ascertaining at what period the Israelites became acquainted with this idolatry; yet various reasons render it probable that it was before the time of Solomon, the date usually assigned for its introduction. Nevertheless, it is for the first time directly stated that Solomon erected a high-place for Molech on the Mount of Olives (1Ki_11:7); and from that period his worship continued uninterruptedly there, or in Tophet, in the valley of Hinnom, until Josiah defiled both places (2Ki_23:10; 2Ki_23:13). Jehoahaz, however, the son and successor of Josiah, again 'did what was evil in the sight of Jehovah, according to all that his fathers had done' (2Ki_23:32). The same broad condemnation is made against the succeeding kings, Jehoiakim, Jehoiachin, and Zedekiah; and Ezekiel, writing during the captivity, says, 'Do you, by offering your gifts, and by making your sons pass through the fire, pollute yourselves with all your idols until this day, and shall be enquired of by you?' (Eze_20:31). After the restoration, all traces of this idolatry disappear.
It has been attempted to explain the terms in which the act of sacrificing children is described in the Old Testament so as to make them mean a mere passing between two fires, without any risk of life, for the purpose of purification. This theory?which owes its origin to a desire in some Rabbins to lessen the mass of evidence which their own history offers of the perverse idolatries of the Jews?is effectually declared untenable by such passages as Psa_106:38; Jer_7:31; Eze_16:20; Eze_23:37; the last two of which may also be added to show that the victims were slaughtered before they were burnt.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Moloch
(Heb. Me'lek, מֶלֶךְ, king, as often; Sept. and N.T. Μολόχ), the name of an Ammonitish idol (Amos 4:26; Act_7:43); usually called MOLECH SEE MOLECH (q.v.).
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
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