Скачать с ютуб Moloch (The Pagan god) In Bible I सावधान हो जाइए, उन्हें आपके बच्चे चाहिये в хорошем качестве

Moloch (The Pagan god) In Bible I सावधान हो जाइए, उन्हें आपके बच्चे चाहिये

#baalgod Moloch (/ˈmoʊlɒk/; Biblical Hebrew: מֹלֶךְ Mōleḵ or הַמֹּלֶךְ‎ hamMōleḵ;[a] Ancient Greek: Μόλοχ, Latin: Moloch; also Molech or Molek) is a name or a term which appears in the Hebrew Bible several times, primarily in the book of Leviticus. The Bible strongly condemns practices which are associated with Moloch, practices which appear to have included child sacrifice.[1] Traditionally, Moloch has been understood as referring to a Canaanite god.[2] However, since 1935, scholars have debated whether or not the term refers to a type of sacrifice on the basis of a similar term, also spelled mlk, which means "sacrifice" in the Punic language.[3] This second position has grown increasingly popular, but it remains contested.[4] Among proponents of this second position, controversy continues as to whether the sacrifices were offered to Yahweh or another deity, and whether they were a native Israelite religious custom or a Phoenician import.[5] Since the medieval period, Moloch has often been portrayed as a bull-headed idol with outstretched hands over a fire; this depiction takes the brief mentions of Moloch in the Bible and combines them with various sources, including ancient accounts of Carthaginian child sacrifice and the legend of the Minotaur.[6] "Moloch" has been figuratively used in reference to a person or a thing which demands or requires a very costly sacrifice.[7] A god Moloch appears in various works of literature, such as John Milton's Paradise Lost (1667), Gustave Flaubert's Salammbô (1862), and Allen Ginsberg's "Howl" (1955). "Moloch" derives from a Latin transcription of the Greek Μόλοχ Mólokh, itself a transcription of the original Biblical Hebrew: מֹלֶךְ Mōleḵ. The etymology of Moloch is uncertain: most scholars derive it from the root mlk "to rule" but with the vowels of bōšet "shame" (first advanced by Abraham Geiger in 1857), much like Ashtoreth,[8] or as a qal participle from the same verb.[9] R. M. Kerr criticizes both theories by noting that the name of no other god appears to have been formed from a qal participle, and that Geiger's proposal is "an out-of-date theory which has never received any factual support".[10] Paul Mosca similarly argued that "The theory that a form molek would immediately suggest to the reader or hearer the word boset (rather than qodes or ohel) is the product of nineteenth century ingenuity, not of Massoretic [sic] or pre-Massoretic tendentiousness".[11] Scholars who do not believe that Moloch represents a deity instead compare the name to inscriptions in the closely-related Punic language where the word mlk (molk or mulk) refers to a type of sacrifice, a connection first proposed by Otto Eissfeldt (1935).[12] Eissfeldt himself, following Jean-Baptiste Chabot, connected Punic mlk and Moloch to a Syriac verb mlk meaning "to promise", a theory also supported as "the least problematic solution" by Heath Dewrell (2017).[13] Scholars such as W. von Soden argue that the term is a nominalized causative form of the verb ylk/wlk, meaning "to offer", "present", and thus means "the act of presenting" or "thing presented".[14] Kerr instead derives both the Punic and Hebrew word from the verb mlk, which he proposes meant "to own", "to possess" in Proto-Semitic, only later coming to mean "to rule"; the meaning of Moloch would thus originally have been "present", "gift", and later come to mean "sacrifice".[15] The word Moloch occurs 8 times in the Masoretic text of the Hebrew Bible; in one of these instances (1 Kings 11:7) it is probably a mistake for Milcom, the god of the Ammonites.[9] Five of the others are in Leviticus, with one in 2 Kings and another in The Book of Jeremiah. Each mention of Moloch indicates the presence of the article ha-, or "the", therefore reading "the Moloch". Likewise, when passages describe things coming or going "to Moloch", the prepositional lamedh is conjugated with a patach (lă-Mōleḵ) to match the form of "...to the Moloch", as opposed to being conjugated with a shva (lə-Mōleḵ), which would afford the reading "...to Moloch". A shva is, however, present in 1 Kings 11:7, although this may be explained by the apparently erroneous substitution of Moloch for Milkom detailed above. All of these texts condemn Israelites who engage in practices associated with Moloch, and most associate Moloch with the use of children as offerings.[16] The activity of causing children "to pass over the fire" is mentioned, without reference to Moloch, in numerous other verses of the bible, such as in Deuteronomy (Deuteronomy 12:31, 18:10), 2 Kings (2 Kings 16:3; 17:17; 17:31; 21:6), 2 Chronicles (2 Chronicles 28:3; 33:6), the Book of Jeremiah (Jeremiah 7:31, 19:5) and the Book of Ezekiel (Ezekiel 16:21; 20:26, 31; 23:37).[17] Leviticus repeatedly forbids the practice of offering children to Moloch: And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD.