Leviticus 20 3

Leviticus 20:3 kjv

And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name.

Leviticus 20:3 nkjv

I will set My face against that man, and will cut him off from his people, because he has given some of his descendants to Molech, to defile My sanctuary and profane My holy name.

Leviticus 20:3 niv

I myself will set my face against him and will cut him off from his people; for by sacrificing his children to Molek, he has defiled my sanctuary and profaned my holy name.

Leviticus 20:3 esv

I myself will set my face against that man and will cut him off from among his people, because he has given one of his children to Molech, to make my sanctuary unclean and to profane my holy name.

Leviticus 20:3 nlt

I myself will turn against them and cut them off from the community, because they have defiled my sanctuary and brought shame on my holy name by offering their children to Molech.

Leviticus 20 verses

Leviticus 20 3 Meaning

Leviticus 20:3 declares God's resolute and fierce judgment against anyone in Israel who offers their children to the pagan deity Molech. God states He will personally oppose such an individual, cutting them off from the community of His people. The profound severity of this divine wrath is rooted in the act's dual defilement: it pollutes God's sanctuary where His presence dwells and dishonors His holy name, undermining His exclusive identity and sacred character before all.

Leviticus 20 3 Context

Leviticus 20 functions as a re-affirmation and expansion of ethical and ritual laws, especially those found in chapters 18 and 19. It reiterates severe penalties, often death, for a range of forbidden sexual practices, spiritualistic activities, and, most importantly, the abomination of child sacrifice. The immediate context of Leviticus 20:1-5 specifically addresses child sacrifice to Molech, emphasizing the grave consequences for the individual and the entire community. Historically and culturally, Israel was surrounded by nations, like the Canaanites, who engaged in practices such as human sacrifice, especially the dedication or offering of children to their deities, often involving burning. God's emphatic prohibition serves as a direct polemic against these pagan practices, distinctly setting Israel apart as a holy nation dedicated solely to Yahweh, the one true God. Violating such a fundamental command concerning life and worship posed a direct threat to the sanctity of Israel's covenant relationship with God and its very existence in the promised land.

Leviticus 20 3 Word Analysis

• And I will set my face: (וְנָתַתִּי אֶת־פָּנַי, wənatattî ʾet-pānay) The verb nātan ("give" or "set") in this construction, combined with pānay ("my face"), conveys a forceful anthropomorphism. It signifies God's direct, focused, and determined opposition and judgment against the offender, indicating a divine resolution and settled wrath, not mere disapproval. This is an active and personal confrontation by God Himself.
• against that man: Highlights the individual accountability for such a severe sin within the communal context of Israel.
• and will cut him off: (וְהִכְרַתִּי אֹתוֹ, wəhikhraṭṭî ʾotô) From the Hebrew root karat, meaning to sever, destroy, or eliminate. This is the severest covenant penalty in the Old Testament, signifying excommunication from the community of Israel and denial of covenant blessings, often implying premature death, the termination of one's lineage, and no inheritance among God's people. It is a divine action, transcending human judicial processes.
• from among his people: (מִקֶּרֶב עַמּוֹ, miqqerev ʿammô) Reinforces the complete separation and exclusion from the Israelite covenant community. The individual loses their place, identity, and protection as one of God's chosen people.
• because he has given some of his children to Molech: (כִּי מִזַּרְעוֹ נָתַן לַמֹּלֶךְ, kî mizzarʿô nāṯan lammōlek)
  • because he has given: (כִּי נָתַן, kî nāṯan) The word nātan ("given") is a euphemism for the horrific act of child sacrifice, often involving passing through fire or burning. The "giving" implies ownership and devotion to Molech.
  • some of his children: (מִזַּרְעוֹ, mizzarʿô) Lit. "from his seed." This specifies his own offspring, emphasizing the profound unnaturalness and abomination of sacrificing one's own flesh and blood, a violation of divine creation and the sacredness of human life.
  • to Molech: (לַמֹּלֶךְ, lammōlek) A Canaanite deity, possibly a title meaning "king," associated with fire and human (especially child) sacrifice. Worshipping Molech was a direct affront to Yahweh's sole claim as Israel's God, violating the First Commandment.
• to defile my sanctuary: (לְטַמֵּא אֶת־מִקְדָּשִׁי, ləṭammēʾ ʾet-miqdāšî)
  • to defile: (לְטַמֵּא, ləṭammēʾ) From the root ṭameʾ, meaning to make unclean or pollute. This highlights the concept that individual sin has corporate consequences, particularly when it is a serious violation of God's commands regarding idolatry. The abomination contaminates the sacred space where God's presence dwelt among His people.
  • my sanctuary: (מִקְדָּשִׁי, miqdāšî) Referring to the Tabernacle (and later the Temple), the dwelling place of God's holy presence in Israel. The act of child sacrifice introduced extreme impurity that undermined the very purpose of the sanctuary: to be a holy dwelling for a holy God among a holy people.
• and to profane my holy name: (וּלְחַלֵּל אֶת־שֵׁם קָדְשִׁי, ûləḥallēl ʾet-šēm qodšî)
  • to profane: (וּלְחַלֵּל, ûləḥallēl) From the root ḥalal, meaning to desecrate, dishonor, or treat as common. It's the opposite of making something holy (qadaš).
  • my holy name: (שֵׁם קָדְשִׁי, šēm qodšî) God's name represents His character, His power, His authority, and His unique holy essence. To profane it is to degrade God's reputation, implying He is not unique, powerful, or holy enough to prevent such abominations or to require exclusive worship. This brought dishonor to God's glory among the nations and His own people.

Leviticus 20 3 Bonus Section

• The emphasis on God personally setting His face against the individual highlights that this sin is not just a breach of law but a direct affront to the Person of God.
• The "cutting off" penalty indicates a divine decree more than simply a human execution. While Lev 20:2 prescribes human execution (stoning) for the sin, Lev 20:3 adds the ultimate divine judgment, ensuring that even if the community fails to execute justice, God will certainly intervene.
• This verse undergirds the concept of the land's purity; acts like child sacrifice were so defiling they made the land "vomit out" its inhabitants (Lev 18:28, 20:22).
• The prophetic books consistently recall Israel's failure regarding these commands (e.g., Jer 7:31; Ezek 16:20-21) leading to divine judgment, demonstrating the enduring importance of this specific prohibition in the biblical narrative.

Leviticus 20 3 Commentary

Leviticus 20:3 starkly reveals the abhorrence with which God views child sacrifice to Molech, emphasizing a personal and resolute divine judgment against the perpetrator. The penalty of being "cut off" signifies a comprehensive and often fatal exclusion from Israel's covenant community, reflecting the supreme gravity of the offense. This severity is underscored by two theological dimensions: the act's direct defilement of God's sanctuary, a violation of the sanctity of His dwelling place among His people, and its profanation of God's holy name, an affront to His unique character and supreme authority. This verse forcefully reiterates God's demand for exclusive worship and uncompromising holiness from His covenant people, contrasting Israel's worship with the abhorrent practices of surrounding pagan nations and establishing a foundational boundary for ethical conduct.