21<\/strong> .<\/em> A more suitable position for this precept would be at the end of the laws in Lev 18:7-23<\/em><\/span>. It occurs in a developed form in Lev 20:2-5<\/span>. Its sudden interposition may be accounted for by remembering the condemnation of idolatry under the figure of unfaithfulness to the marriage tie (cp. the expressions in Lev 20:5<\/span> a<\/em>), see Jer 3:1<\/span> ff. For the worship of Molech (Milcom), the god of the Ammonites, see Barnes ( C.B.<\/em>) on 1Ki 11:5<\/span>.<\/p>\n Molech – <\/B>See the note at Lev 20:2-5<\/span>.<\/P> <\/p>\n Verse 21<\/span>. Pass through<\/B><\/I> the fire <\/B>to Molech<\/B><\/I>] The name of this idol is mentioned for the first time in this place. As the word molech<\/I> or melech<\/I> signifies king<\/I> or governor<\/I>, it is very likely that this idol represented the sun<\/I>; and more particularly as the fire<\/I> appears to have been so much employed in his worship. There are several opinions concerning the meaning of passing through the fire<\/I> to Molech.<\/P> 1. Some think that the semen humanum<\/I> was offered on the fire to this idol.<\/P> 2. Others think that the children were actually made a burnt-offering<\/I> to him.<\/P> 3. But others suppose the children were not burnt<\/I>, but only passed through the fire, or between two fires<\/I>, by way of consecration to him.<\/P> That some were actually burnt alive<\/I> to this idol several scriptures, according to the opinion of commentators, seem strongly to intimate; see among others, Ps 106:38<\/span>; Jer 7:31<\/span>, and Eze 23:37-39<\/span>. That others were only consecrated<\/I> to his service by passing between two fires<\/I> the rabbins strongly assert; and if Ahaz had but one son, Hezekiah<\/I>, (though it is probable he had others, see 2Ch 28:3<\/span>), he is said to have passed through the fire to Molech<\/I>, 2Kg 16:3<\/span>, yet he succeeded his father in the kingdom, 2Kg 18:1<\/span>, therefore this could only be a consecration<\/I>, his idolatrous father intending thereby to initiate him early into the service of this demon. See Clarke on Le 20:2<\/span>.<\/P><\/p>\n Pass through the fire<\/B> this was done two ways; either, <\/P> 1. By burning them in the fire, of which see 2Ki 3:27<\/span>; 2Ch 28:3<\/span>; Psa 106:37<\/span>,38<\/span>; Isa 57:5<\/span>. <\/P> Or, 2. By making them pass between two great fires, which was a kind of illustration or consecration of them to that god; which latter seems to be here meant. See Poole “Deu 18:10<\/span>“, where the word fire, here understood, is expressed. <\/P> To Molech, <\/B>or, Moloch<\/I>; called also Milcom<\/I>; an idol chiefly of the Ammonites, as appears from 1Ki 11:7<\/span>; 2Ki 23:13<\/span>; Jer 49:1<\/span>,3<\/span>. This seems to be the Saturn of the heathens, to whom especially children and men were sacrificed. This is mentioned, because the neighbours of Israel were most infected with this idolatry, and therefore they are particularly cautioned against it, though under this one instance all other idols and acts, or kinds of idolatry, are manifestly comprehended and forbidden. <\/P> Neither shalt thou profane the name of thy God; <\/B>either by joining him with, or by forsaking him for, such a base and bloody idol, whereby the name, honour, and service of God would be horribly defiled, and exposed to the scorn of the heathen, as if he were but one of the same kind with their mongrel deities. <\/P> <\/p>\n 21. thou shalt not let any of thyseed pass through the fire to Molech,<\/B> c.Molech, or Moloch,which signifies “king,” was the idol of the Ammonites. Hisstatue was of brass, and rested on a pedestal or throne of the samemetal. His head, resembling that of a calf, was adorned with a crown,and his arms were extended in the attitude of embracing those whoapproached him. His devotees dedicated their children to him and whenthis was to be done, they heated the statue to a high pitch ofintensity by a fire within, and then the infants were either shakenover the flames, or passed through the ignited arms, by way oflustration to ensure the favor of the pretended deity. Thefire-worshippers asserted that all children who did not undergo thispurifying process would die in infancy; and the influence of thisZabian superstition was still so extensively prevalent in the days ofMoses, that the divine lawgiver judged it necessary to prohibit it byan express statute. <\/P> neither shalt thou profanethe name of thy God<\/B>by giving it to false or pretendeddivinities; or, perhaps, from this precept standing in closeconnection with the worship of Molech, the meaning rather is, Do not,by devoting your children to him, give foreigners occasion toblaspheme the name of your God as a cruel and sanguinary deity, whodemands the sacrifice of human victims, and who encourages cruelty inhis votaries.<\/P><\/p>\n And thou shalt not let any of thy seed pass through [the fire] to Molech<\/strong>,…. The name of an image or idol, according to Aben Ezra, who observes, that their wise men interpret it as a general name for everyone whom they made to reign over them; and it is right, he says, that it is the abomination of the children of Ammon, and so the same with Milcom, 1Ki 11:5<\/span>; and with Baal, as appears from Jer 32:35<\/span>; and they are both of much the same signification, the one signifies a king, the other a lord; and perhaps is the same with the Melicarthus of Sanchoniatho y, who is also Hercules; to whom Pliny says z that the Phoenicians offered human sacrifices every year: of Molech,<\/p>\n [See comments on Jer 7:31]<\/span> [See comments on Am 1:13]<\/span>; by “seed” is meant children and offspring; and because the word “fire” is not in the original text, some, as Aben Ezra observes, explain the phrase, “let to pass through”, of their causing them to pass from the law of God to the religion of Molech, or of devoting them to his service and worship; but the word “fire” is rightly supplied, as it may be from De 18:10<\/span>; and the same writer says, the phrase to pass through is the same as to burn; but though this they sometimes did, even burn their infants, and sacrificed them to idols, 2Ch 28:3<\/span>; yet this seems to be something short of that, and to be done in the manner, as Jarchi and other Jewish writers a relate; who say, the father delivered his son to the priests (of Molech) and they made two great fires, and caused the son to pass on foot between the two fires, which was a kind of a lustration, and so of a dedication of them to the idol; though it must be owned that both were done; yea, that both the phrases of passing through the fire, and of burning, are used promiscuously of the same, see 2Ki 16:3<\/span>; compared with 2Ch 28:3<\/span> and also Eze 16:20<\/span>; and they might be both done at different times, or the one previous and in order to the other; and perhaps they might cause the child so often and so long to pass through the fire, as that at last it was burnt and destroyed:<\/p>\n neither shall thou profane the name of thy God<\/strong>; who had given them children, and to whom they ought to have devoted them, and in whose service they should have trained them up to the honour of his name; but instead of that profaned it, by the above idolatrous and cruel usages:<\/p>\n I [am] the Lord<\/strong>; who would avenge such a profanation of his name.<\/p>\n y Apud, Euseb. Praepar. Evangel. l. 1. p. 38. z Nat. Hist. l. 36. c. 5. a Ben Melech in loc. Kimchii Sepher Shorash. rad. .<\/p>\n Verse 21:<\/strong><\/p>\n Molech <\/strong>(also Moloch), “king” in the same sense that “Baal” means “lord.” This was a Canaanite and Phoenician deity, worshiped primarily by the Ammonites. The rites involved offering children as sacrifices, and were particularly gruesome. The idol was hollow, made of brass (copper), with the face of an ox and the body of a man, standing with arms outstretched. In some instances, the fire was kindled in the base of the idol, and fed until the entire body was glowing from the heat. The sacrificial infant was then placed in the outstretched arms of the idol, to be burned to death. The rite was accompanied by loud beating of drums to drown out the shrieks of the victim.<\/strong><\/p>\n The text indicates that Israel was familiar with the hideous rites of this vile deity before they entered the Land of Promise. Moses’ warning was prophetic, for in later years Solomon set up high places for Moloch on Mount Olivet, 1 Kings 11:7, to placate his heathen wives. See also, Eze 23:37-39; Jer 7:9-11; 19:4-13; Ps 106:35-42. The Valley of Hinnom also was a site for Moloch-worship, Jer 7:31; 32:35; 2 Kings 23:10.<\/p>\n “Profane,” chalal, <\/strong>“to pollute, make common.” Idolatry is spiritual adultery, being unfaithful to one’s commitment to Jehovah God. This sin profanes, pollutes the Name and reputation of Jehovah. It is a sin strictly forbidden in Scripture, Jer. ch. 3.<\/strong><\/p>\n 18:21. Thou shalt not let any of thy seed. In these three precepts Moses more lightly touches on what we have lately seen set forth at greater length in Deuteronomy; for there he condemns impious offerings, as well as the responses of familiar spirits, magical arts, and enchantments. He now in the first place adverts to adulterous sacrifices, especially to that impure and detestable service of consecrating their children to Moloch, as they called him, the idol of the Gentiles; and then adds a prohibition, that they should give no heed to false revelations. But in these two passages of Leviticus he only enumerates two classes, (304) viz., to use auguries and divinations, and to seek responses from familiar spirits, and to consult magicians or enchanters; yet he includes all the others of which we have previously spoken. And, lest they should think the crime a light one, he says that all they are “defiled” who devote themselves to this kind of curiosity. The confirmation, which is added at the end of both clauses, has relation to the sum of the First Commandment; for when God declares Himself to be “Jehovah, and the God of Israel,” he both claims the worship which is due to Him alone, and also condemns all the superstitions whereby pure religion is adulterated. There is also an antithesis implied, in which God contrasts Himself with all fictitious idols; and therefore the words may be thus paraphrased, — Since I am the eternal God, and separated from all others which the Gentiles foolishly make to themselves, and since I have chosen you to myself as my peculiar people, I would have you, as you ought to be, pure and separated from all defilements. <\/p>\n (304) “Il en raconte seulement quatre especes; mais il y comprend toutes celles que nous avons veus par ci-devant;” he mentions only four sorts, but comprehends in them all those which we have before observed. — Fr. <\/p>\n (21) And thou shalt not let any of thy seed.<\/strong>Literally, And thou shalt not give any of thy seed. <\/em>Those who violate the sanctity of the marriage ties will readily sacrifice their children. Hence the prohibition to offer up their children to idols follows the law about unchastity.<\/p>\n Pass through the fire to Molech.<\/strong>Literally, to let it pass to Molech, <\/em>that is, to put the child into the hands of the figure of Molech, when it fell into the fire which was kindled in the hollow statue of this idol. Molech, also called Milcom, which denotes king, is described as the hideous idol, or the abomination of the Ammonites (1Ki. 11:5<\/span>; 1Ki. 11:11<\/span>). The following graphic description has been handed down traditionally of this idol and its worship :Our sages of blessed memory say that whilst all other idols had temples in Jerusalem, Molech had his temple outside Jerusalem, in a place by itself. It was a brass and hollow image, bull-headed, with arms stretched out like a human being who opens his hands to receive something from his neighbour. Its temple had seven compartments, into which the offerers went according to their respective gifts. If one offered a fowl, he went into the first compartment; if a sheep, into the second; if a lamb, into the third; if a ram, into the fourth; if a bullock, into the fifth; if an ox, into the sixth; and if he offered his son, he was conducted into the seventh compartment. He first kissed the image, as it is written, let the sacrificers of men kiss the calf (Hos. 13:2<\/span>), whereupon a fire was kindled in Molech till its arms became red hot; the child was then put into its hands, and drums were beaten to produce tremendous noises so as to prevent the shrieks of the child reaching the fathers ears, lest he should be moved with pity towards his offspring. It was to this idol that Solomon erected a temple on the southern side of Mount Olivet (2Ki. 23:13<\/span>). This idolatrous worship was punished with death by stoning. (See Lev. 20:2<\/span>.)<\/p>\n Neither shalt thou profane.<\/strong>Better, And thou shalt not profane, <\/em>that is, by causing other nations to say that the Israelites regard their God as an inferior deity, and hence offer unto him animals, whilst to Molech they sacrifice their own children. Hence any act which is done in violation of his commands, or misrepresents God, or by which He is put on a par with other gods, is called profaning the name of God. (See Lev. 19:12<\/span>; Lev. 20:3<\/span>; Lev. 21:6<\/span>; Lev. 22:2<\/span>; Lev. 22:32<\/span>, &c.)<\/p>\n 21<\/strong>. <\/strong> Seed pass through the fire <\/strong> Those Semitic nations that burned their children upon the funeral pyre, when they would spare their lives let them pass through the fire. The word fire <\/em> is supplied from Deu 18:10<\/span>. This prohibits the burning of children in honour of Molech<\/strong>, or Moloch, the fire-god, called in Deu 12:31<\/span>, simply elohim, <\/em> gods. He was a Canaanitish god, easily identified by the philologist with Melkarth, Malcham, Baal-melech, and other such names as appear in Carthagenian and Phenician mythology. He was propitiated by the sacrifice of children. The service of this fire-god had spread in the lands bounding Egypt on the east. We infer from this rigid prohibition that this cultus had even at this time penetrated into the camp of Israel. Since idolatry is regarded as whoredom, it is appropriately mentioned in this connexion. See chap. xvii, note. Properly speaking, this worship symbolized the purification of the soul after destroying its earthly dross, and consequently its immortality. To sustain this horrid and unnatural practice the idolatrous Hebrews quoted Num 31:23<\/span>. The children were first slain (Eze 16:20-21<\/span>) and then burned on a mound, built up in the valley of Hinnom, called, in Jer 19:5<\/span>, “the high places of Baal,” with whom Moloch is once identified. He is commonly identified with the Moabitish Chemosh. The name Moloch, written without the points, is the same as Melek, king, <\/em> and is translated by the Seventy as a common noun, . This confusion of terms is supposed to cover up a widespread worship of this grim divinity. Thus Isa 30:33<\/span> may be read, “For Tophet is ordained of old, yea, for Moloch it is prepared.” Most of the Jewish interpreters have endeavoured to soften this worship by saying that the children were not burned, but made to pass between two burning pyres, as a purifying rite. But the slaughter of the innocents is evident from 2Ch 28:3<\/span>; Psa 106:37-38<\/span>; Jer 7:31<\/span>. Kimchi describes the image of Moloch as set within seven chapels, the outer ones being opened to those who brought annual sacrifices, but the inner one, enshrining the idol, was opened only to him who offered his son. This may explain the tabernacle of Moloch in Act 7:43<\/span>. According to Diodorus Siculus the hands of the image of the Carthagenian Kronos stretched forth like a man about to receive something of his neighbour. When it was heated with fire the priests took the babe and put it into the hands of their Moloch, and the babe gave up the ghost, while the priests drowned its screams by beating drums. The Israelite who became a votary of Moloch was to be stoned. Lev 20:3<\/span>. <\/p>\n Neither profane the name of thy God <\/strong> This forbids the irreverent use of the divine name. The Hebrews understood it as prohibiting the pronunciation of Jehovah, the sacred tetragrammaton, , the correct pronunciation of which was lost in consequence. See Lev 24:10-14<\/span>, notes.<\/p>\n <\/p>\n <\/strong> Unnatural Lusts<\/p>\n v. 21. And thou shalt not let any of thy seed pass through the fire to Molech,<\/strong> an ancient Canaanitish idol in the form of a hollow statue with the head of an ox, in whose worship such bestial practices of sacrificing children, in an excess of cruelty, were common; neither shalt thou profane the name of thy God,<\/strong> as would certainly happen through participation in such abominations. I am the Lord. <\/p>\n v. 22. Thou shalt not lie with mankind as with womankind,<\/strong> in the sin known as sodomy or as pederasty; it is abomination. <\/p>\n v. 23. Neither shalt thou lie with any beast to defile thyself there with; neither shall any woman stand before a beast to lie down thereto,<\/strong> to permit carnal intercourse; it is confusion,<\/strong> a most abominable and revolting defilement. <\/p>\n v. 24. Defile not ye yourselves in any of these things,<\/strong> in these bestial perversions of sexual desire: for in all these the nations are defiled which I cast out before you;<\/strong> <\/p>\n v. 25. and the land is defiled; therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants. <\/strong> The story of Sodom shows to what extent unnatural vices were practiced by the inhabitants of Canaan, to a degree that nature itself could no longer endure them. <\/p>\n v. 26. Ye shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, neither any of your own nation, nor any stranger that sojourneth among you<\/strong> (“The land which the ancestors of Israel were not allowed to possess because the iniquity of the Amorites not yet full, Gen 15:16<\/span>, had now become filled with a mass of festering moral corruption. Its inhabitants were to be cast out and the holy people planted in their stead. It could not be allowed that ‘the stranger’ should again introduce the pollutions which were now being so severely punished. ” Lange), <\/p>\n v. 27. (for all these abominations have the men of the land done which were before you, and the land is defiled,)<\/strong> <\/p>\n v. 28. that the land spue not you out also when ye defile it, as it spued out the nations that were before you. <\/strong> The land is personified as a creature which is obliged to vomit forth some form of indigestible food with every indication of revulsion. <\/p>\n v. 29. For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people. <\/p>\n v. 30. Therefore shall ye keep Mine ordinance,<\/strong> the precept covering this matter based upon natural law, that ye commit not any one of these abominable customs which were committed before you, and that ye defile not yourselves therein. I am the Lord, your God,<\/strong> and the just and holy God cannot endure such customs of abomination, as in those days, so in our times. There is a hint in this Chapter which has been sustained abundantly by history, namely, that any relaxation of sexual purity will usually be accompanied by the perversion or denial of some fundamental doctrine. <\/p>\n Lev 18:21<\/span><\/em><\/strong>. <\/strong>Thou shalt not, <\/em><\/strong>&c.<\/strong> This prohibition being delivered more at large in the 20th chapter, we refer to it. A commentator, however, observes on this passage, that “Moloch was a name common to all the gods, as also Baal, under which name the Gentiles worshipped some eminent daemon or hero, but most commonly the sun, <\/em>in some symbol or image; see Jer 19:5<\/span>; Jer 32:35<\/span>. They were forbidden the burning their children alive, which was a magical rite performed by the heathens to their gods, in time of adversity; to which the passage in Mich. Lev 6:7<\/span> alludes. They were also forbidden the leading their children through the fire, by which rite the idolatrous used to purify or initiate their children. The Zabii also used this rite in their worship of the fire <\/em>and sun.”<\/em> <\/p>\n Neither shalt thou profane the name of thy God<\/em><\/strong><\/strong> Any sort of idolatry was highly profaning the name of God, by communicating that worship, which was only due to Him, for his holiness and incommunicable eminency. See Eze 20:39<\/span>; Eze 43:7-8<\/span>. <\/p>\n <\/p>\n <\/em><\/p>\n Lev 18:21 And thou shalt not let any of thy seed pass through [the fire] to Molech, neither shalt thou profane the name of thy God: I [am] the LORD.<\/p>\n <\/em><\/p>\n Ver. 21. Pass through the fire.<\/strong> ] Either to be burnt to death in honour of that abominable idol; or to be consecrated thereto, by passing between two fires, which scorched them. See Trapp on “<\/em> Mat 5:22 “<\/em> <\/p>\n <\/p>\n Neither shalt thou profane the name,<\/strong> ] i.e., <\/em> Cause it to be profaned and blasphemed by others, as in Pro 30:9<\/span> 1Ti 1:20<\/span> . See Trapp on “<\/em> 1Ti 1:20 “<\/em> <\/p>\n seed = children. <\/p>\n pass through, &c. Hebrew “pass to Molech”, i.e. into his arms, from which it passed through the fire to him. <\/p>\n Molech. Always has the article (except 1Ki 11:7, which is probably a copyist’s omission) denoting the king, or the king-idol (see Lev 18:21; Lev 20:2, Lev 20:3, Lev 20:4, Lev 20:5. See seq. 2Ki 23:10. Jer 32:35). The Massorites pointed it Molech, to assimilate it to “shameful thing”, but omitted to do so in Isa 30:33 with Isa 57:9, which they left melech = king. It should read Molech in these two passages also. <\/p>\n Molech <\/p>\n Called Moloch. Act 7:43. <\/p>\n pass through: Molech signifies a king, or governor, of similar import with Baal, lord, or governor; and it is generally supposed that the sun was worshipped under this name; and more particularly as the fire appears to have been so much employed in his worship. It seems clear that children were not only consecrated to him by passing through the fire, which appears to be alluded to here, but that they were actually made a burnt offering to him – see the parallel passages. That the several abominations afterwards mentioned were actually practised by many heathen nations is abundantly attested by their own writers. Lev 20:2, Deu 12:31, Deu 18:10, 2Ki 16:3, 2Ki 21:6, 2Ki 23:10, Psa 106:37, Psa 106:38, Jer 7:31, Jer 19:5, Eze 20:31, Eze 23:37 <\/p>\n to Molech: 1Ki 11:7, 1Ki 11:33, Amo 5:26, Act 7:43, Moloch. <\/p>\n profane: Lev 19:12, Lev 20:2-5, Lev 21:6, Lev 22:2, Lev 22:32, Eze 36:20-23, Mal 1:12, Rom 1:23, Rom 2:24 <\/p>\n Reciprocal: Lev 20:3 – profane 1Ki 11:5 – Milcom 2Ki 17:17 – they caused 2Ki 17:31 – burnt their children 2Ch 28:3 – burnt 2Ch 33:6 – caused Isa 57:5 – slaying Jer 32:35 – which Eze 16:21 – to pass Eze 20:26 – in that Eze 39:7 – and I will<\/p>\n Lev 18:21. Pass through the fire to Molech In the Hebrew it is only pass through to Molech. But though the word fire be not in the original, it is reasonably supplied from other places, where it is expressed, as Deu 18:10; 2Ki 23:10. Molech, called also Milcom, was the idol of the Ammonites. The name signifies king, or regal dominion, and is thought to denote the sun, the supreme, and probably the first object of idolatrous worship. Or, as others, the planet Saturn; for it appears from Amo 5:26, that Molech represented one of the celestial luminaries. Now, as fire is a fit emblem of the sun, the causing their seed to pass through the fire is thought to have been a rite of purification whereby parents consecrated their children to that deity, either by waving them over the fire, or by making them walk between two fires, or jump over a fire. This is the opinion of many able interpreters. But Selden, who has given a large account of this idol, and of the rites with which it was worshipped, shows, from several testimonies, that the Phnicians, and other nations in the neighbourhood of Judea, actually sacrificed their children, in times of great calamity, to this blood-thirsty demon. Accordingly this phrase of causing them to pass through the fire, signifies sacrificing them in the following horrid manner, Eze 16:20-21. Fagius informs us, that the image of Molech was of brass, contrived with seven cells or receptacles, probably representing the seven planets, the first for receiving an offering of flour; the second of turtle-doves; the third for a ewe; the fourth for a ram; the fifth for a calf; the sixth for an ox; the seventh for a child. who, being shut up in this cell, as in a furnace, was therein burned to death, while the people danced about the idol, and beat timbrels, that the cries of the tormented infant might not be heard. We have authority from the sacred writings to believe that these nations actually sacrificed their children to that grim idol, in some such horrid manner. Compare 2Ch 28:3, and Jer 7:31, with Jer 32:35; Jer 19:5; Psa 106:37-38, and Eze 16:20-21. In all which places, to pass through the fire, signifies the consuming of the victim by fire. And Le Clerc ingeniously conjectures, that this phrase, passing through to Molech, was invented by the impious priests, in order to convey a softer idea of that horrid rite. We may further observe, that there was a place near Jerusalem, where this horrid custom was observed. It was called the valley of the sons of Hinnom, (2Ch 28:3,) from the yelling of the sacrificed infants. And for the same reason it had the name of Tophet, (2Ki 23:10,) from Toph, a tabret or drum, with which they used to drown the dreadful outcries of the unhappy victims. Neither shalt thou profane the name of thy God This idolatry in the Israelites would be the foulest and most profane renunciation of the true GOD, to whom they and their posterity were solemnly devoted, and at the same time it would give occasion to strangers to blaspheme the name of Jehovah, as if he authorized such barbarities in his worshippers.<\/p>\n 18:21 And thou shalt not let any of thy seed pass through [the fire] to {l} Molech, neither shalt thou profane the name of thy God: I [am] the LORD.<\/p>\n (l) Which was an idol of the Ammonites, to whom they burned and sacrificed their children, 2Ki 23:10. This seemed to be the chief and principal of all idols: and as the Jews write, was of a great stature, and hollow within, having seven places or chambers within him: one was to receive meal that was offered: another turtle doves: the third, a sheep: the fourth, a ram: the fifth a calf: the sixth an ox: the seventh a child. This idols face was like a calf: his hands were ever stretched out to receive gifts: his priests were called Chemarims, 2Ki 23:5, Hos 10:5, Zep 1:4.<\/p>\n And thou shalt not let any of thy seed pass through [the fire] to Molech, neither shalt thou profane the name of thy God: I [am] the LORD. 21 . A more suitable position for this precept would be at the end of the laws in Lev 18:7-23. It occurs in a developed form in … Continue reading “Exegetical and Hermeneutical Commentary of Leviticus 18:21”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-3281","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3281","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=3281"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3281\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=3281"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=3281"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=3281"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"