Moloch

A king, the god of the Ammorites. (Acts 7: 43.) The Scriptures of God speak of Moloch upon several occasions in such a manner as make the subject very interesting to enquire into particulars concerning this horrid idol. The first account we meet with of this dunghill deity is in Leviticus, (chap. 18: 21.) where the Lord prohibits Israel from allowing of any of his seed to pass through the rite to Moloch. It should seem, that the method in those acts was simply passing through the flame; and as this carried with it an idea of muchpersonal bravery, it is likely that the children of Israel were much disposed to rival their neighbours in this supposed act of courage. Hence the Psalmist laments this degeneracy of Israel, in the one hundred and sixth Psalm, from the sixth verse almost to the end. Hence the prophet Amos, chap. v. 25. and following verses, laments it also, And Stephen, the first martyr, charged it upon the Sanhedrim. (Acts 7: 42, 43.) That this horrid custom prevailed to a great degree is plain, from the relation we have of it, through manygenerations. Solomon built an high place for Moloch, (1 Kings xi. 7.) and Manasseh a long time after caused his son to, pass through the fire in honour of him. (See 2 Kings xxi. l - 6.) And in the valley of Tophet, the prophet Jeremiah speaks of those horrid transactions being carried on. (Jer. xix. 5, 6, &c.)

But beside the Scripture account, the corresponding history of the times furnish accounts which are truly distressing to read. The idol itself was made of brass, we are told, in the shape of a man, with his arms extended to embrace. The whole figure was hollow, and when any sacrifice was to be made to Moloch, they heated the statue until it was nearly red hot, and the wretched victim was then brought and put into the arms of Moloch, where it remained until consumed. To stifle the cries of the unhappy sufferer from beingheard, instruments of music were made use of, which continued playing until the poor victim had expired.

An historian of veracity, in addition to this sad account of human superstition, arising from our fallen state, tells us, that upon some occation where human sacrifices of this kind had not been so frequent as they supposed necessary, and fearing their dunghill god was displeased by way of atonement, they chose out two hundred of the noblest of their children, and made at once a sacrifice of them publicly. It is truly distressing to observe yet farther, that even to the present hour the custom of the East but too much favours thishorrid practice. "The feast of fire, " so called, and indeed the general plan among the worshippers of idols in the vast territory of Hindostan, afford but sad instances of the savage custom of those who immolate their children in this way.

I have been more particular in noticing, under the article of Moloch, the general subject of human sacrifices, by way of calling the reader’s attention to the happy state of the revealed word of God. Oh, how blessed is it to discover, from the relation of such things, the preciousness of that one sacrifice of the body of Jesus Christ once for all, whereby "he hath perfected for ever them that are sanctified."

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.

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.

Mo’loch. The same as Molech. See Molech.

(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.

[Mo’loch] See MOLECH

MOLOCH.—See Molech.

(Hebrew: molech, king)

A divinity worshiped by the idolatrous Israelites, his cult being supposed to have been introduced into Israel by Solomon (3 Kings 11); a form of Baal, representing the sun-god in his destructive aspect. His worship consisted of offering human sacrifices, especially children, causing them to "pass through the fire" after they had been put to death (4 Kings 16, 17).

(Hebrew Molech, king).A divinity worshipped by the idolatrous Israelites. The Hebrew pointing Molech does not represent the original pronunciation of the name, any more than the Greek vocalization Moloch found in the LXX and in the Acts (vii, 43). The primitive title of this god was very probably Melech, "king", the consonants of which came to be combined through derision with the vowels of the word Bosheth, "shame". As the word Moloch (A.V. Molech) means king, it is difficult in several places of the Old Testament to determine whether it should be considered as the proper name of a deity or as a simple appellative. The passages of the original text in which the name stands probably for that of a god are Lev., xviii, 21; xx, 2-5; III (A. V. I) Kings, xi, 7; IV (II) Kings, xxiii, 10; Is., xxx, 33; lvii, 9; Jer., xxxii, 35. The chief feature of Moloch’s worship among the Jews seems to have been the sacrifice of children, and the usual expression for describing that sacrifice was "to pass through the fire", a rite carried out after the victims had been put to death. The special centre of such atrocities was just outside of Jerusalem, at a place called Tophet (probably "place of abomination"), in the valley of Geennom. According to III (I) Kings, xi, 7, Solomon erected "a temple" for Moloch "on the hill over against Jerusalem", and on this account he is at times considered as the monarch who introduced the impious cult into Israel. After the disruption, traces of Moloch worship appear in both Juda and Israel. The custom of causing one’s children to pass through the fire seems to have been general in the Northern Kingdom [IV (II) Kings, xvii, 17; Ezech. xxiii, 37], and it gradually grew in the Southern, encouraged by the royal example of Achaz (2 Kings 16:3) and Manasses [IV (II) Kings, xvi, 6] till it became prevalent in the time of the prophet Jeremias (Jerem. xxxii, 35), when King Josias suppressed the worship of Moloch and defiled Tophet [IV (II) Kings, xxiii, 13 (10)]. It is not improbable that this worship was revived under Joakim and continued until the Babylonian Captivity.On the basis of the Hebrew reading of III (I) Kings, xi, 7, Moloch has often been identified with Milcom, the national god of the Ammonites, but this identification cannot be considered as probable: as shown by the Greek Versions, the original reading of III (I) Kings, xi, 7, was not Molech but Milchom [cf. also III (I) Kings, xi, 5, 33]; and according to Deut., xii, 29-31; xviii, 9-14, the passing of children through fire was of Chanaanite origin [cf. IV (II) Kings, xvi, 3]. Of late, numerous attempts have been made to prove that in sacrificing their children to Moloch the Israelites simply thought that they were offering them in holocaust to Yahweh. In other words, the Melech to whom child-sacrifices were offered was Yahweh under another name. To uphold this view appeal is made in particular to Jer., vii, 31; xix, 5, and to Ezech., xx, 25-31. But this position is to say the least improbable. The texts appealed to may well be understood otherwise, and the prophets expressly treat the cult of Moloch as foreign and as an apostasy from the worship of the true God. The offerings by fire, the probable identity of Moloch with Baal, and the fact that in Assyria and Babylonia Malik, and at Palmyra Malach-bel, were sun-gods, have suggested to many that Moloch was a fire- or sun-god.----------------------------------- BAUDISSIN, Jahve et Moloch (Leipzig, 1874); SMITH, Religion of the Semites (London, 1894); SCHULTZ, Old Testament Theology, I (tr., Edinburgh, 1898); LAGRANGE, Etudes sur les Religions Semitiques (Paris, 1903). FRANCIS E. GIGOT Transcribed by Kenneth M. Caldwell Dedicated to the volunteers of Birthright The Catholic Encyclopedia, Volume XCopyright © 1911 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, October 1, 1911. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York

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.

Moloch (Act_7:43) occurs in a quotation from Amo_5:26. The Hebrew has ‘your king’; thus the Septuagint may either be an explanatory gloss or represent another text. Moloch is spoken of in the OT as the god of the Ammonites, and is evidently the national deity, just as Chemosh is the god of Moab, and Jahweh the God of Israel, though the worship of other gods is not precluded. The Israelites regarded Moloch as an ‘abomination,’ and their temporary adoption of the worship of Moloch in the Valley of Hinnom gave rise to the ominous meaning attaching to ‘Gehenna.’

F. W. Worsley.