Księga Kapłańska 20:2

Nowe Przymierze Zaremba

Przekaż synom Izraela: Jeśli któryś z synów Izraela albo z cudzoziemców mieszkających w Izraelu odda Molochowi któregoś ze swoich potomków, będzie musiał umrzeć. Ukamienują go mieszkańcy tej ziemi.

Parallel Translations

Biblia Gdańska (1632)
Powiedz synom Izraelskim: Ktobykolwiek z synów Izraelskich, albo z przychodniów mieszkających w Izraelu ofiarował potomstwo swoje Molochowi, śmiercią niech umrze; lud ziemi niechaj go ukamionuje;

Biblia Brzeska (1563)
Powiedz to synom Izraelskiem: Któżbykolwiek, tak z Izraelitów, jako też i z gości, którzy są miedzy niemi, oddał dzieci swe Molochowi, ten niech umrze, a niech będzie ukamionowan od tych, co z niem społu mieszkają w ziemi.

Nowa Biblia Gdańska (2012)
Powiesz synom Israela: Każdy z synów Israela, albo z cudzoziemców, co zamieszkali w Israelu, kto odda ze swojego potomstwa Molochowi będzie wydany na śmierć; niech go ukamienuje okoliczny lud.

Biblia Tysiąclecia
Powiedz synom Izraelskim: Ktobykolwiek z synów Izraelskich, albo z przychodniów mieszkających w Izraelu ofiarował potomstwo swoje Molochowi, śmiercią niech umrze; lud ziemi niechaj go ukamionuje;

Uwspółcześniona Biblia Gdańska
Powiedz synom Izraela: Ktokolwiek z synów Izraela albo z przybyszów mieszkających w Izraelu złoży Molochowi w ofierze kogoś ze swego potomstwa, poniesie śmierć. Lud tej ziemi go ukamienuje.

Biblia Warszawska
Powiedz do synów izraelskich: Ktokolwiek z synów izraelskich i z obcych przybyszów mieszkających w Izraelu odda kogoś ze swego potomstwa Molochowi, poniesie śmierć; miejscowa ludność ukamienuje go.

Bible Verse Review
  from Treasury of Scripure Knowledge

Whosoever: Leviticus 17:8, Leviticus 17:13, Leviticus 17:15

giveth: Leviticus 18:21, Deuteronomy 12:31, Deuteronomy 18:10, 2 Kings 17:17, 2 Kings 23:10, 2 Chronicles 28:3, 2 Chronicles 33:6, Psalms 106:38, Isaiah 57:5, Isaiah 57:6, Jeremiah 7:31, Jeremiah 32:35, Ezekiel 16:20, Ezekiel 16:21, Ezekiel 20:26, Ezekiel 20:31, Ezekiel 23:37, Ezekiel 23:39, Acts 7:43, Moloch.

Molech: The Rabbins describe this idol as made of brass sitting upon a throne of the same metal, in the form of a man, with the head of a calf, adorned with a royal crown, and his arms extended as if to embrace any one. When they offered any children to him, they heated the statue by a great fire kindled within, and the victim was put into his arms, and thus consumed. Others relate, that the idol, which was hollow, was divided into seven compartments within; in one of which they put flour, in the second turtles, in the third a ewe, in the fourth a ram, in the fifth a calf, in the sixth an ox, and the seventh a child; which were all burnt together by heating the statue inside. The account which Diodorus - l. xx. gives of the statue of Saturn, to which the Carthaginians, descendants of the Canaanites, sacrificed their children, is very similar. For they had a brazen stature of Saturn, stretching out his hands towards the ground, in such a manner that the children placed within them tumbled down into a pit full of fire. To this account Milton alludes, in Paradise Lost, B. 1. 392.

the people: Leviticus 20:27, Leviticus 24:14, Leviticus 24:23, Numbers 15:35, Numbers 15:36, Deuteronomy 13:10, Deuteronomy 13:11, Deuteronomy 17:5-7, Deuteronomy 21:21, Acts 7:58, Acts 7:59

Reciprocal: Joshua 7:25 - all Israel 1 Kings 11:5 - Milcom 2 Kings 16:3 - made his son 2 Kings 21:6 - he made Ezekiel 14:7 - of the stranger Amos 5:26 - the tabernacle of your Moloch

Gill's Notes on the Bible

Again thou shalt say to the children of Israel,.... The body of the people by their elders, and the heads of their tribes; for the following laws were binding on them all:

whosoever [he be] of the children of Israel, or of the strangers that sojourn in Israel; everyone of the people of Israel, of whatsoever age, sex, or condition of life: and not they only, but the strangers and proselytes; and not the proselytes of righteousness only, but the proselytes of the gate, who, as well as the others, were to shun idolatry, and other impieties and immoralities after mentioned:

that giveth [any] of his seed unto Molech; which Aben Ezra interprets of lying with an idolatrous woman, or a worshipper of Molech, the abomination or idol of the Ammonites, 1 Kings 11:7; of which see

Leviticus 18:21; but more than that is here intended, or even than causing their seed or offspring to pass through the fire to Molech, as in the place referred to; more is meant by it than a lustration of them, or a dedicating them to Molech, by delivering them to his priests to lead them between two fires for that purpose, but even the sacrificing of them to him; and so the Targum of Jonathan seems to understand it, which is,

"that makes (or sacrifices) of his seed Molech to be burnt in the fire:''

for that the Phoenicians or Canaanites, whose customs the Israelites were in danger of imitating, and therefore cautioned against, did sacrifice human creatures, and these the dearest to them, even their beloved and only begotten children, to Saturn, is certain, as Porphyry y and Eusebius z affirm, or to Hercules, as Pliny a, and both the same with Molech, or the sun:

he shall surely be put to death; by the hand of the civil magistrate, which death was to be by stoning, as follows:

the people of the land shall stone him with stones: that is, the people of the house of Israel, as both the Targums of Onkelos and Jonathan; such as lived in that part of the country where the idolater lived, and where he committed the sin, or was condemned for it; of the manner of stoning, Leviticus 18:21- :.

y De Abstinent. l. 2. c. 56. z De laudibus Constantin. c. 13. p. 646. Vid. Suidam in voce

σαρδανιος. a Nat. Hist. l. 36. c. 5.

Barnes' Notes on the Bible

Molech, literally, “the King”, called also Moloch, Milcom, and Malcham, was known in later times as “the abomination of the Ammonites” 1 Kings 11:5. He appears to have been the fire-god of the eastern nations; related to, and sometimes made identical with, Baal, the sun-god. The nature of the rite and of the impious custom called passing children through the fire to Molech is very doubtful. The practices appear to have been essentially connected with magical arts, probably also with unlawful lusts, and with some particular form of profane swearing. The rite in the time of Moses belonged to the region rather of magic than of definite idolatrous worship, and may have been practiced as a lustral charm, or fire-baptism, for the children of incest and adultery.

Leviticus 20:2

Stone him with stones - The commonest form of capital punishment. It was probably preferred as being the one in which the execution was the act of the whole congregation.

Leviticus 20:3

Defile my sanctuary - i. e. pollute the people as identified with their sanctuary.

Clarke's Notes on the Bible

Verse Leviticus 20:2. That giveth any of his seed unto Molech — To what has been said in the note on Leviticus 18:21, we may add, that the rabbins describe this idol, who was probably a representative or emblematical personification of the solar influence, as made of brass, in the form of a man, with the head of an ox; that a fire was kindled in the inside, and the child to be sacrificed to him was put in his arms, and roasted to death. Others say that the idol, which was hollow, was divided into seven compartments within; in one of which they put flour, in the second turtle-doves, in the third a ewe, in the fourth a ram, in the fifth a calf, in the sixth an ox, and in the seventh a child, which, by heating the statue on the outside, were all burnt alive together. I question the whole truth of these statements, whether from Jewish or Christian rabbins. There is no evidence of all this in the sacred writings. And there is but presumptive proof, and that not very strong, that human sacrifices were at all offered to Molech by the Jews. The passing through the fire, so frequently spoken of, might mean no more than a simple rite of consecration to the service of this idol. Probably a kind of ordeal was meant, the persons passing suddenly through the flame of a large fire, by which, though they might be burnt or scorched, yet they were neither killed nor consumed. Or they might have passed between two large fires, as a sort of purification. Leviticus 20:14; and "Leviticus 18:21".

Caesar, in his history of the Gallic war, lib. vi., c. 16, mentions a custom of the Druids similar to this. They made an image of wickerwork, inclosed those in it whom they had adjudged to death, and, setting the whole on fire, all were consumed together.