Deuteronomy 18:10

Deu 18:10 There shall not be found among you [any one] that maketh his son or his daughter to pass through the fire, [or] that useth divination, [or] an observer of times, or an enchanter, or a witch,

Ver. 10. That maketh his son.] {See Trapp on "Lev 18:21"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Deu 18:10. That maketh his son or daughter pass through the fire — By a superstitious dedicating, or a cruel sacrificing of them, see on Lev 18:21. That useth divination — Of which there were many sorts, as is implied in the original expressions here: קסם קסמים, kosem kesamim, divining divinations, or with divinations. The meaning undoubtedly is, That seeketh to know or foretel things secret, or to come, by unlawful arts and practices. An observer of times — Superstitiously pronouncing some days lucky and others unlucky: or, an observer of the clouds, or heavens; for the word מעונן, megnonen, here used, may be derived from ענן, gnanan, a cloud; and then it means, That divineth by the motion or figure of the clouds, the appearance or passage of meteors, by thunder, lightning, by the stars, the flying or chattering of birds, and the like. Or, deriving the word from עין, gnain, an eye, qui præstigiis utitur, a juggler, one who causes things to assume a false appearance, practises illusions on people’s fancies, or deceives them by sleight of hand. An enchanter — Or a conjecturer, that endeavours, or pretends, to discover hidden things by a superstitious use of words or ceremonies, by observation of water or smoke, or tiny contingencies. Or, as the original word seems to be derived from נחשׁ, nachash, a serpent, it means one that divines by means of serpents, of which kind of diviners we have many instances in the heathen poets, particularly Homer and Virgil. A witch — Supposed to be in covenant with the devil, and by his help to delude people’s senses, or hurt their persons, their cattle, or other property, through the use of evil arts. The same Hebrew word is translated witch also, Exo 22:18, where it is evidently intended to be taken in the same sense as here. But, Exo 7:11; Dan 2:2, and Mal 3:5, where it occurs in the plural number, it is translated sorcerers, and interpreted by Aben Ezra of those who change and transform natural things so as to deceive the eyes of the beholders. Le Clerc translates the word, hariolus, soothsayer, because it is joined in the Scriptures with other species of divination.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

18:10 never sacrifice your son or daughter as a burnt offering: Some Canaanite religions included child sacrifice to appease their gods. Israel was strictly warned never to engage in this practice (Exod 34:15-16; Lev 18:21; 20:2-5). When they did, it aroused God’s judgment (2 Kgs 17:16-17; 21:6; Ezek 23:37). • fortune-telling: Throughout the ancient Near East, diviners were considered experts at reading and interpreting omens. Divination was commonly done through extispicy, the examination of livers, kidneys, and other internal organs of various animals. • sorcery: Sorcerers conjured up the spirits of the dead. • Divining cups were often used to interpret omens (see Gen 44:5). Drops of oil would be placed in containers of water, and the spread of the oil communicated some message to the expert. A parallel would be reading tea leaves. • The practice of witchcraft included performing unusual acts or signs (Exod 7:11) to mislead people (Mal 3:5).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Signifying they were purged by this ceremony of passing between two fires.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 10. To pass through the fire] Probably in the way of consecration to Molech, or some other deity. It is not likely that their being burnt to death is here intended. See Clarke on Le 18:21.

Divination] קסם קסמים kosem kesamim, one who endeavours to find out futurity by auguries, using lots, c.

Observer of times] מעונן meonen, one who pretends to foretell future events by present occurrences, and who predicts great political or physical changes from the aspects of the planets, eclipses, motion of the clouds, &c., &c. See Clarke on Ge 41:8.

Enchanter] מנחש menachesh, from נחש nichesh, to view attentively one who inspected the entrails of beasts, observed the flight of birds, &c., &c., and drew auguries thence. Some think divination by serpents is meant, which was common among the heathen.

A witch] מחשף mechashsheph, probably those who by means of drugs, herbs, perfumes, &c., pretended to bring certain celestial influences to their aid. See the note on "Le 19:26".

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) To pass through the fire.—See Lev_18:21.

Useth divination—(Num_22:7), possibly by sacrifices.

Observer of times.—This is the Rabbinical explanation of the word. In Hebrew the idea of “time” is not so clear. It seems to mean practising hidden arts. (See Lev_19:26.)

Enchanter.—Whisperer, or serpent charmer. (See Gen_44:5.)

Witch.—One who uses charms or spells (Exo_7:11).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. There shall not be found with thee] Deu_17:2.

that maketh his son … to pass through the fire] See on Deu_12:31 : the want of a conjunction following this clause (so also Sam. and LXX except in some codd.) is remarkable, and raises a doubt as to the originality of the clause.

On the following terms see W. R. Smith, Journal of Philology, xiii. 273 ff., xiv. 113 ff.: ‘The Forms of Divination and Magic in Dt. xviii. 10, 11’; Wellhausen, Reste des arab. Heidentums2, 135–153; Driver, Deut. 223–226; T. W. Davies ‘Divination’ and ‘Magic,’ in E.B.; F. B. Jevons ‘Divination,’ Hastings’ D.B., to all of which the references below are directed.

one that useth divination] Heb. kôsem kesamîm. From its root and certain Ar. forms which = ‘to divide’ or ‘allot,’ the vb appears to have meant originally to divine by the lot (disputed by Davies, E.B. 2900), e.g. by arrows as described in Eze_21:21 ff. (Eze_21:26 ff.); practised by the Babylonians (Lenormant, Chald. Magic, 238 n. 2), and Arabs (Korân, Deu_5:4, where it is forbidden; Sale, Prelimin. Discourse, Sec. v.). Elsewhere in O.T. it has a wider sense, e.g. 1Sa_28:8. LXX here μαντευόμενος μαντείαν.

one that practiseth augury] Better, soothsayer. LXX κληδονιζόμενος. Heb. me‘ônen, which used to be derived from ‘anan, ‘cloud,’ as if cloud-gazer, and is by Wellh. supposed to spring from the root-meaning of ‘anan, ‘to appear’ or ‘intervene’ (cp. Ar. ‘ann), as if dealing in phenomena. But the word is probably onomatopoetic, humming or crooning (W. R. Smith); cp. Ar. ghanna, and Jdg_9:37, the oak of the me‘ônenîm, a whispering, oracular tree. Condemned also in Isa_2:6, as Philistine, Mic_5:12, Jer_27:9.

or an enchanter] Better, augur or observer of omens. LXX οἰωνιζόμενος. That this is the meaning of the Heb. menaḥesh appears from the story of Balaam, Num_24:1 (where for enchantments read omens), from Gen_44:15, of Joseph’s divination With his cup (hydromancy; cp. for Babylonia Zimmern in KAT3[141], 533 f., and for the Arabs, Doughty ii. 188), the use of the vb in Gen_30:27, 1Ki_20:33, to observe, and its meaning in Syriac, ‘divination from natural signs.’ Others take it as onomatopoetic, ‘to hiss,’ or connect it with naḥash, serpent. On divination on the sand, see Doughty i. 162.

[141] Die Keilinschriften und das AIte Testament, 3rd edition (1903), by H. Zimmern and H. Winckler.

or a sorcerer] Heb. mekashsheph. For this and keshaphîm, see Exo_7:11; Exo_22:18 (17) (E’s law against the sorceress, see Dri.’s note), Mic_5:11, Nah_3:4, Jer_27:9, Mal_3:5, 2Ch_33:6 (of Manasseh) and Isa_47:9; Isa_47:12, Dan_2:2 (both of Babylon). W. R. Smith, comparing the Ar. form, suggests that keshaphîm were ‘herbs or other drugs shredded into a magic brew’ (in Mic_5:12, they are held in the hand); cp. the LXX φάρμακα, ‘magical potions.’ But the original meaning of the Ar. kispu is (Zimmern, Schrader’s KAT3[142], 605) spittle or foam from the mouth by which a man might be bewitched; cp. Ḫammurabi, § 2.

[142] Die Keilinschriften und das AIte Testament, 3rd edition (1903), by H. Zimmern and H. Winckler.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

There shall not be found among you anyone that maketh his son or his daughter to pass through the fire,.... To Moloch, which was a sort of lustration by fire, two fires being made, and the child led by a priest between them, and which was an initiation of him into the religion of that deity, and devoting him to it; so Jarchi says, this is the service of Moloch, making piles of fire here and there (on this side and on that), and causing (the children) to pass between them both. Besides this they used to burn them with fire to this deity, perhaps after the performance of this ceremony; see Deu 12:31, or that useth divination: according to Aben Ezra this is a general name, and so Ben Melech, the particulars of which are what follow:

an observer of times, &c. Cicero says (z), there are two sorts of divination, one is of art, the other of nature. What nation or what city is not moved by prediction, either by the entrails of beasts, or of those that interpret strange things and lightnings, or of soothsayers, or astrologers, or of lots (for these are mostly of art); or of dreams or prophecies, for these two are thought to be natural? Again he says (a), the Phrygians, Pisidians, and Cilicians, pay a great respect to the signs of birds--from the beginning of the world it was that certain signs were forerunners of certain things; some in the entrails of beasts, some in birds, others in lightnings, others in marvellous things, others in the stars; some in visions and dreams, and others in the words of frantic persons. So the comedian remarks (b), that if a strange black dog comes into a house, or a snake falls from the tiles through rain, or a hen crows, these, are observed as ominous, by the diviner or soothsayer. Porphyry says (c), that soothsayers divine by the noise of crows and ravens; and it is said (d) the Arabians, from birds as from oracles, divine what shall come to pass; and that they attain to, as they say, by eating the heart and liver of dragons. Jarchi on this place asks, who is the diviner? one that lays hold on his staff, and says, shall I go? or shall I not go? that is, to such a place; and according as it fell, so judgment was made; see Hos 4:12. Now such sort of diviners and divinations are cautioned against, as not to be admitted among the people of Israel, and regarded by them:

or an observer of times: and such things the Egyptians were very inquisitive about, what month or day belonged to the gods, what day any one was born on, what shall befall him, how he will die, and what he shall be, as Herodotus (e) relates; and such are they who are here meant, according to R. Akiba (f) that count times and hours, and say such a time is beautiful (or seasonable) to go out in and trade; but the wise men say, as Jarchi observes, these are they that hold the eyes, cast a mist over people's eyes, that they cannot perceive their juggling tricks. Some think the word has the signification of clouds, and so designs such that observed them and their motions, and made their conclusions according to them; see Lev 19:26,

or an enchanter; according to Jarchi, one that remarks things as ominous; as when a morsel falls out of a man's mouth, a roe stops him in the way, or his staff falls out of his hands: the word has the signification of a serpent in it, and so may signify one that enchants them; see Psa 58:4 or makes observations by them, as portending this and that, and the other, as before observed of the snake falling from the tiles; and Horace (g) speaks of a serpent lying in the way, and frightening horses, as taken notice of by soothsayers:

or a witch; of whom see Exo 22:18.

(z) De Divinatione, l. 1. c. 8. (a) Ibid. (b) Terent Phormio, Act. 4. Sc. 4. "introit in aedes", &c. (c) De Abstinentia, l. 3. c. 4. (d) Philostrat. Vit. Apollon. l. 1. c. 14. (e) Enterpe, sive, l. 2. c. 82. (f) Apud R. Sol. Urbin. Ohel Moed, fol. 24. 1. (g) "Rumpat et serpens iter institutum", &c. Horat. Carmin. l. 3. Ode 27.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

To pass through the fire - i. e., to Moloch; compare the Lev 20:2 note.

That useth divination - Compare Num 23:23 note.

Observer of times ... enchanter - Compare Lev 19:26 note.

Witch - Rather “sorcerer,” compare the Exo 7:11 note.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Fire. This impiety is not punished with death, (Leviticus xviii. 21,) as the burning of children was, Leviticus xx. 2. (Grotius) --- It was done in imitation of the latter, and became more common, as it was less cruel; the person who was thus expiated, being to pass between or to jump over fire. The council of Trullo (canon 65,) was forced to condemn this remnant of an abominable superstition. But the other inhuman worship of Moloc, and of other pagan divinities, was certainly very common, and chiefly brought down destruction upon the people of Chanaan. See Jeremias xix. 5., Ezechiel xxiii. 37., Psalm cv. 37., and 4 Kings xvii. 31. Ennius says, Pæni sunt soliti suos sacrificare puellos. See St. Augustine, City of God vii. 17.; St. Jerome in Jeremias vii. 31. (Calmet) --- Soothsayers. The original term may also signify, "that useth divination." Both those who set up for diviners, and those who consult them, are condemned. (Haydock) --- Hiscuni explains it of a superstitious practice, by which a person measured a stick with his finger, saying first I will go; and then I will not; and if, when he came to the end of the stick, he had to say I will go, he determined to begin his journey. See Ezechial xxi. 21. --- Dreams. Hebrew mehonen, (Leviticus xix. 26,) may denote one who judges from the sight of the clouds, or feigns revelations. --- Wizard. Hebrew, "witch." Septuagint, "poisoner," or one who gives things to do harm. (Rabbins)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

To pass through the fire; either by a superstitious lustration or purgation, or by a cruel sacrificing of them. See Lev 18:21; 2Ki 17:31; 23:10; 2Ch 28:3; Psa 106:37; Jer 7:31; 19:5; Eze 16:20,21; Eze 23:37-39.

That useth divination, i.e. foretelleth things secret or to come, Mic 3:11, by unlawful arts and practices.

An observer of times; superstitiously pronouncing some days good and lucky, and others unlucky, for such or such actions. Or,

an observer of the clouds or heavens, i.e. one that divineth by the motions of the clouds, by the stars, or by the flying or chattering of birds, all which heathens used to observe.

An enchanter, or, a conjecturer, that discovers hidden things by a superstitious use of words or ceremonies, by observation of water or smoke, or any contingencies, as the meeting of a hare, &c. See Poole "Lev 19:26".

A witch; one that is in covenant with the devil, and by his help deludes their senses, or hurts their persons. See Exo 7:11; 22:18.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. There shall not be found among you — That is, shall not exist among you, shall not be tolerated.

That maketh his son or his daughter to pass through the fire — The sacrificing of children to Molech, or Moloch, is here again forbidden. Moloch seems to have been the fire-god of the eastern nations, whose worship was probably similar to that of Baal and Chemosh. In 1Ki_11:7, Molech is called the abomination of the children of Ammon, Chemosh the abomination of Moab. It was Chemosh, we infer, to whom the king of Moab sacrificed his son. 2Ki_3:27. According to a Jewish tradition Molech was worshipped under the form of a brazen statue which was hollow and capable of being heated. It had the head of a bull and the arms of a man, extended to receive the child that was to be sacrificed. Molech is first mentioned in Lev_18:21. See also Lev_20:2-5. These rigid prohibitions did not prevent Ahaz from making “his son to pass through the fire according to the abominations of the heathen.” 2Ki_16:3. And it is said of Manasseh that “he made his son to pass through the fire.” 2Ki_21:6. Jeremiah (Jer_32:35) represents Jehovah as saying, “They built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through the fire unto Molech.” Comp. Jer_7:31. We find traces of this worship among the Phoenicians, Carthaginians, and Cretans.

That useth divination — Diviner of divination is the literal rendering of the Hebrew. Baalam is called קסם, (kosem,) diviner, in Jos_13:22. It is doubtful if the term is ever applied to a true prophet.

In Eze_21:21, several kinds of divination are mentioned.

An observer of times — From the word here used (participle of ענן) some have thought reference is made to one who draws omens from the movements of the clouds. It was probably one who used some kind of divination connected with idolatrous worship.

An enchanter — This, from the connexion in which it occurs, can hardly be understood to refer to serpent charmers, as some have interpreted it: it rather means one who uses magical formulas.

A witch — Rather, a magician, a sorcerer. The Hebrew word here used occurs first in Exo_7:11, where it is translated sorcerers. The verb כשׁŠmeans to offer prayers in worship, limited to idol-worship, and then to use incantations.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 10, 11. Maketh his son or daughter to pass through the fire. (see note on Deu_12:31) That useth divination (cf. Eze_21:21, where the different methods of divination are enumerated) An observer of times. This is according to the Targum, observans horns; the LXX have klhdonizomenov, "one who augurs what is to happen;" Vulgate, qui observat somnia atque auguria. The word (newOm) is part of a verb which signifies to cover, to use covert arts, to practice sorcery; though some derive it from the noun n; a thick cloud, and explain it as "interpreter of clouds;" while others trace it to yi, the eye, and explain it as "one who cheats by optical fascinations" (so the Syriac, fascinans oculis), or one who divines by inspection an augur." An enchanter; one who practices magic, or divines by signs. (cf. Gen_44:5; Num_24:1) It is sometimes said that the verb of which this word is a part (vjeni) is a denominative from vj; n; a serpent; whence it is inferred that the species of divination indicated by this word is ophiomancy, or divination by serpents, but this is not generally accepted by scholars. A witch (pvekmi; LXX, farmakov: Vulgate, maleficus); probably one who pretended to cure diseases, or procure some desired result, by means of nostrums and philtres. In the enumeration of the wise men of Babylon, (Dan_2:2) the Mecashephim have a place beside the Hartummim, and in Gen_41:8 and Exo_7:11, they are joined with the Hachamim or Magi of Egypt; and this favors the conclusion that their sorcery had a quasi-scientific basis. The English word "witch" is now restricted to the female practicer of unlawful arts; formerly it was applied to males as well, if not chiefly (Trench, "Select Glossary," p. 806) A charmer (rbh rbejo); a dealer in spells, one who by means of spells or charms pretends to achieve some desired result. The verb here used primarily means to bind, and the species of magic indicated is probably that practiced by binding certain knots, whereby it was supposed that the curse or blessing, as the case might he, was bound on its object; this was accompanied apparently with incantation. (Psa_58:5) Comp. English spell-bound, and the phrase, "to rivet charms" (Jonson, "Sad Shepherd," 2:2). A species of incantation known to the Romans consisted in tying knots with threads of different colors, three in number, which were supposed to become a bond to secure an object (cf. Virg., "Eclog." 8:76, 77). A consulter with familiar spirits. This phrase conveys something different from what is expressed, in the Hebrew. bwOa laecO is one who asks or inquires of an Ob, that is, a Python, or divining spirit. This spirit was supposed to be in the person of the conjurer, and to be able to reveal to him what was secret or hidden in the future. (Lev_20:27; 1Sa_28:7, 1Sa_28:8; Act_16:16) The notion of "a familiar spirit," i.e. a spirit not dwelling in the person, but with which he is intimate generally the spirit of one who formerly lived on earth is a modern notion not known to Scripture. The persons here referred to were probably ventriloquists (LXX, ejggastrimuqoi), and used their faculty in this respect for purposes of magic, pretending that they had within them a spirit which they could consult, and by which they could predict what would happen or reveal what was hid. Wizard. The English word "wizard" did not originally convey the idea of anything evil in the person of whom it was used; Milton applies it to the Magi who came to worship at Bethlehem ("Ode on the Nativity," 4.); it meant merely "the wise one," or "the knowing one;" and thus is an exact equivalent for the Hebrew word here used (yniOdy, knowing, wise, from dy to know). A necromancer; one who professed to call up the dead, and from them to learn the secrets of futurity. (of 1Sa_28:7) (See on all these names the learned and copious dissertation of Dr. Holmes, art. "Divination," in Kitto"s "Bibl. Cyclop.," 3rd. edit., 1:682.)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Useth divination - Foretelleth things secret or to come, by unlawful arts and practices. An observer of times - Superstitiously pronouncing some days lucky, and others unlucky. Or, an observer of the clouds or heavens, one that divineth by the motions of the clouds, by the stars, or by the flying or chattering of birds, all which Heathens used to observe. An inchanter - Or, a conjecturer, that discovers hidden things by a superstitious use of words or ceremonies, by observation of water or smoke or any contingencies. A witch - One that is in covenant with the devil.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

מעביר בנו ובתו באש [THERE SHALL NOT BE FOUND AMONG YOU ANYONE] THAT MAKETH HIS SON OR HIS DAUGHTER TO PASS THROUGH THE FIRE — This was the way of worshipping Molech. They made two pyres, one on this side and one on the other (one opposite the other) and passed it (the child) between them (cf. Sanhedrin 64b).

קסם קסמים ONE THAT USETH DIVINATION — What is a diviner? One who takes his stick in hand and says, (as though he were consulting it), “Shall I go, or shall I not go?” So does it state, (Hoshea 4:12) “My people ask counsel of their stick, and their staff declareth unto them” (Sifrei Devarim 171:6).

מעונן — Rabbi Akiba said, Such are people who assign times (עונות plural of עונה “period”, “time”) — who say, “This time is auspicious to begin some work”; the Sages, however, say, It refers to those “who hold your eyes under control” (who delude by optical deception; they connect מעונן with עין “eye”) (Sifrei Devarim 171:9).

מנחש A SORCERER — [one who draws prognostications from the fact that] the bread fell from his mouth, or that a stag crossed his path, or that his stick fell from his hand (Sifrei Devarim 171:10; Sanhedrin 65b; cf. Rashi on Leviticus 19:26).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.