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Passing through the fire to Molek

It is time to address the difficult issue of passing children through the fire to Molek. We have been taught many things concerning this idea – but what is the truth of this ritual? What does it mean, and why would people pursue or participate in this?

Let’s begin with this verse:

Bere’shiyth (Genesis) 6:4
There were Nephiliym in the earth in those days; and also after that, when the sons of ELOHIYM came in unto the daughters of men, and they bore children to them, the same became warriors and tyrants which were of ancient times, men of infamy.

Qorintiym Sheniy (2 Corinthians) 11:13-15
For such are false apostles, deceitful workers, transforming themselves into the apostles of MASHIACH. 14 And no marvel; for Satan himself is transformed into an angel of light. 15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

Thesis: The Watchers made their first incursion impersonating men, and the women did not understand that the men with whom they were conceiving children were in fact Watchers disguised as men. From these acts, nephiliym were derived. Once they had begun to consume human life, the great deluge was brought to destroy all of these hybrids.

However, realizing that the prophecy foretold that “enmity” would be put between the serpent and the woman, between the serpent seed and her seed; and that the woman’s seed would bruise the head of the serpent, and the serpent would bruise the heel of her seed, (Bere’shiyth 3:15) the dragon serpent elected an afterward appearance as an angel of light, i.e., a woman with seed.

Mitochondrial DNA (mtDNA or mtDNA)[3] is the DNA located in mitochondria, and is usually inherited solely from the mother. However, in exceptional cases, human babies sometimes inherit mtDNA from both their fathers and their mothers resulting in mtDNA heteroplasmy.

Mitochondrial DNA is believed to be derived from the circular genomes of bacteria [or another unknown source] that were transferred to the eukaryotic nucleus from exterior sources.  However, an In Vitro Fertilization technique known as mitochondrial donation or mitochondrial replacement therapy (MRT) has been replicated in modern science, which results in offspring containing mtDNA from a donor female, and nuclear DNA from the mother and father. In the spindle transfer procedure, the nucleus of an egg is inserted into the cytoplasm of an egg from a donor female which has had its nucleus removed, but still contains the donor female's mtDNA. The composite egg is then fertilized with the male's sperm.

We see therefore that the repopulation of the seed of the serpent took place by creating a donor egg for the placement of the nuclear DNA from both the mother and the father.

This is the passing of the seed to Molek.

Let’s take a look at some verses:

Husha (Hosea) 4:12-14
My people ask counsel at their trees, and their staff declares unto them: for the ruach of whoredoms has caused them to err, and they have gone a whoring from under their ELOHIYM. 13 They sacrifice (זבח) upon the tops of the mountains, and burn incense (קָטַר) upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom (זנה), and your brides (כלה) shall break wedlock (נאף). 14 I will not punish your daughters when they commit whoredom, nor your brides (כלה) when they break wedlock: for they separated themselves with whoredom (ונה), and they sacrificed with harlots (קדשה): therefore the people that do not understand shall fall.

When we read here that they burned incense – that almost assuredly is not what it says. Take a look at this word qatar:

Qatar (קָטַר) (H6999); a primitive root (identical with through the idea of fumigation in a close place and perhaps thus driving out the occupants); to smoke, i.e. turn into fragrance by fire (especially as an act of worship):—burn (incense, sacrifice) (upon), (altar for) incense, kindle, offer (incense, a sacrifice).

So, better said: they burned a sacrifice upon the hills. This is consistent with the first assertion – that they sacrifice (zebach) upon the tops of mountains.  Let’s look at zebach for a moment.

Zebach (זָבַח) (H2076); a primitive root; to slaughter an animal (usually in sacrifice):—kill, offer, (do) sacrifice, slay.

Before we leave this passage, there are two other words we must review to gain an even better understanding of what was taking place here. These words are qadesh and qadeshah.

Qadesh (קָדֵשׁ) (H6945); from H6942; a (quasi) sacred person, i.e. (technically) a (male) devotee (by prostitution) to licentious idolatry:—a sodomite, unclean.

Qadeshah (קְדֵשָׁה) (H6948); feminine of H6945; a female devotee (i.e. prostitute): a harlot, or whore.

It is time to review what Yirmeyahu (Jeremiah) had to say about this issue:

Yirmeyahu (Jeremiah) 44:3-5
Because of their wickedness which they have committed to provoke me to anger, in that they went to [burn a sacrifice], and to serve other elohiym, whom they knew not, neither they, ye, nor your fathers. 4 Howbeit I sent unto you את eth-all my servants the prophets, rising early and sending them, saying, Oh, do not את eth this abominable thing that I hate. 5 But they hearkened not, nor inclined את eth-their ear to turn from their wickedness, to burn no [sacrifice] unto other elohiym.

With a closer look, we can see the exact nature of this sacrifice later on in the same chapter:

Yirmeyahu (Jeremiah) 44:17-19
But we will certainly do את eth-whatsoever thing goes forth out of our own mouth, to burn [a sacrifice] unto the queen (מְלֶכֶת) of heaven (שָׁמַיִם), . . .

Let’s stop there for a moment to consider this “queen of heaven”.  What is her name?

Molek’oth (מְלֶכֶת) (H4446) from the root (מלך) – Molek; Molek’oth (Meleketh) which Strong’s tells us means a queen, yet is more likely the feminine plural of Molek – which could imply that Molek is in fact a female god (little “g”).

. . . and to pour out drink offerings unto [anoint] her, as we have done, we, and our fathers, our kings, and our princes, in the cities of Yahudah, and in the streets of Yerushalayim: for then had we plenty of victuals, and were well, and saw no evil. 18 But since we left off to burn [sacrifices] to the queen of heaven [Molek’oth], and to [anoint] pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine. 19 And when we burned [sacrifices] incense to [Molek’oth] the queen of heaven, and [anointed] poured out drink offerings unto her, did we make her sacrificial wafers to worship her, and [anoint] pour out drink offerings unto her, without our men?

Now that we see that the burned sacrifices that were being offered were being offered to Molek’oth, it changes things, doesn’t it?

Now, let’s review Yirmeyahu’s (Jeremiah’s) criticism of this idea of burning a sacrifice and see if it relates. When  we look at these three verses, in the first and third example, we see the burning of a sacrifice to Ba`al, while the second example is explicit – it references burning the sons and daughters in the fire, without mentioning Ba`al.

Yirmeyahu (Jeremiah) 7:9
Will ye steal, kill, and break wedlock, and swear falsely, and burn [a sacrifice] incense [קָטַר] unto Ba`al, and walk after other elohiym whom ye know not; . . .?

Yirmeyahu (Jeremiah) 7:31
And they have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn את eth-their sons and את eth-their daughters in the fire; which I commanded them not, neither came it into my heart.

However, in this verse we may find what is going on here.  Let’s look at the operative part of the verse in Ivriyt:

לִשְׂרֹף אֶת־בְּנֵיהֶם וְאֶת־בְּנֹתֵיהֶם בָּאֵשׁ

l'seraph eth-benihiym u’eth-benathayim b’ish.

“To the Seraph of the sons and daughters in the fire.”

Again, there is, where there is great disagreement with the Masoretic formation of the word seraph.  Yesha`yahu (Isaiah) saw the Seraphs in Chapter 6, where they are called Seraphiym, yet Strong’s assigns H8314 (שָׂרָף) to the word found in the plural as (שׂרפים). Strong’s also gives us a description, but it is widely variant from Yesha`yahu’s description (which is affirmed by Yahuchanon (John) in Chizayon (Revelation), which is: “Above it stood the Seraphiym: each one had six wings; with two he covered his face, and with two he covered his feet, and with two he did fly.”

Importantly – these angels (the Seraphiym) appear to us as “fiery serpents.” Bemidbar (Numbers) 21:6; 21:8; Devariym (Deuteronomy) 8:15; Yesha`yahu 14:29; 30:6. Yet in the throne room, they appear as Yesha`yahu describes them.

Yirmeyahu (Jeremiah) 11:13
For according to the number of your cities were your elohiym, O Yahudah; and according to the number of the streets of Yerushalayim have ye set up altars to that shameful thing, even altars to burn [sacrifices] incense [קָטַר] unto Ba`al.

Can we reason that the translation of the Seraph from the shamayim (heavens) to the earth, creates a perception of fire on earth?

So, with this understanding of the word seraph, we have a different interpretation of this verse:

Yirmeyahu (Jeremiah) 7:31
And they have built the high places of Topheth, which is in the valley of the son of Hinnom, to the Seraph, of את eth-their sons and את eth-their daughters in the fire; which I commanded them not, neither came it into my heart.

At the root, then, this is a place of worship to the Seraph who masquerades as the “queen of heaven” they would come to call “Moleketh” or simply “Molek.”

Divrei Hayamiym Sheniy (2 Chronicles) 28:3
Moreover he burnt [sacrifice] incense in the valley of the son of Hinnom, and burnt [בָּעַר – ba'ar] את eth-his children in the fire, after the abominations of the heathen whom YAHUAH had cast out before the children of Yashar’el.

However, somehow the retrieval of the DNA from both the mother and father would come through to the Seraph of Moleketh by means of a burned infant corpse. Is it possible that the sacrificing of the child was done to prevent the Seraph (or the temple prostitute in her place) from killing the child to secure the necessary DNA? Is it possible that the sacrifice to Moleketh was a mandate from the tyrant king who ruled over such a nation? Or, is it possible that there was a belief that the life of the child would be transferred into the body of a Demigod?

Or was it merely infant slaughter?

Divrei Hayamiym Sheniy (2 Chronicles) 33:6
And he caused את eth-his children to pass through [הֶעֱבִיר]  the fire [בָּאֵשׁ] in the valley of the son of Hinnom: also he practiced sorcery, and used enchantments, and used witchcraft, and dealt with a familiar spirit, and with wizards: he wrought much evil in the sight of YAHUAH, to provoke him to anger.

In this verse, we see that the passing through the fire was accompanied with sorcery (anan – Note: this is also in reference to one who observes the times, name the equinoxes, the solstices, and the four other times in between such as Imbolc, Beltane, Lughnasadh, and Samhain), enchantments (nachash – the same word as the serpent), witchcraft (kashaph – which means to use incantation), to deal with familiar spirits (obe – to be a necromancer – one who summons the dead); and wizardry (yiddoniyone who conjures).

In short, the ritual was of an occult nature.

Let’s consider what other scriptures have to say about sacrificing to Molek and now view it as an occult practice, not just merely the destruction of an infant child:

Vayiqra (Leviticus) 18:21
And you shall not let any of your seed pass through “the fire”* to Molek (l’h’abar l’Molech), neither shall you profane את eth-the name of your ELOHIYM: I am YAHUAH.

This verse speaks particularly of the giving of the seed to pass through to Molek [*Note: the phrase “the fire” is an addition which does not appear in the Ivriyt, but is inferred by the use of the term abar].  The instruction here has to with the seed – the egg or the sperm where the nuclear DNA would be found.  

Vayiqra (Leviticus) 20:2-3
Again, you shall say to the children of Yashar’el, Whosoever he be of the children of Yashar’el, or of the strangers that sojourn in Yashar’el, that gives any of his seed unto Molek (nathan zerah l’Molech); he shall surely be put to death: the people of the land shall stone him with stones. 3 And I will set את eth-my face against that man, and will cut him off from among his people; because he has given of his seed unto Molek (nathan zerah l’Molech), to defile את eth-my sanctuary, and to profane את eth-my holy name.

Again the instruction has to do with this base level of essential (nuclear) DNA being transferred to Molek – a Seraph that would be providing a donor cell to receive the nuclear DNA, but a donor seed that was of the serpent itself.

However, in the next verse we have another reference to the statement made in Husha (above):

Vayiqra (Leviticus) 20:5
Then I will set את eth-my face against that man, and against his family, and will cut him off, and את eth all that go a whoring after him, to commit whoredom with Molek [zanah achari h’Molech], from among their people.

Here, another discussion entirely.  Now there is an express statement that the man who commits fornication (zanah) with Molek (and it is even more explicit than that), he is to be cut off from among his people.

In the next couple of verses, we see a different discussion, because now there is no longer a discussion of giving the seed, but rather, giving the sons and daughters to pass through (abar) to Molek.

Yirmeyahu (Jeremiah) 32:35
And they built את eth-the high places of Ba`al, which are in the valley of the son of Hinnom, to cause את eth-their sons and את eth-their daughters to pass through “the fire” unto Molek (l’ha’abar beni’him v’eth beni’tihiym l’molech); which I commanded them not, neither came it into my mind, that they should do this abomination, to cause את eth-Yahudah to sin.

Now, arguable, sons and daughters are what would be found in the nuclear DNA if just the sperm and egg were transferred, but because this was an occult ritual practice, this would eventually become burning infants in the fire.

Again, we see that the idea of passing through the fire is an addition to the phrase which does not appear in the Ivriyt (Hebrew).  But, like the passage in Vayiqra 18, it includes the Ivriyt term l’ha’abar to the passing through (is one version)-   So, it is time to see what is the meaning of this word abar.

Abar (עָבַר) (Strong's H5674): a primitive root; to cross over; used very widely of any transition (literal or figurative; transitive, intransitive, intensive, causative); specifically, to cover (in copulation):—alienate, alter, × at all, beyond, bring (over, through), carry over, (over-) come (on, over), conduct (over), convey over, current, deliver, do away, enter, escape, fail, gender, get over, (make) go (away, beyond, by, forth, his way, in, on, over, through), have away (more), lay, meddle, overrun, make partition, (cause to, give, make to, over) pass(-age, along, away, beyond, by, on, out, over, through), (cause to, make) proclaim(-amation), perish, provoke to anger, put away, rage, raiser of taxes, remove, send over, set apart, shave, cause to (make) sound, × speedily, × sweet smelling, take (away), (make to) transgress(-or), translate, turn away, (way-) faring man, be wrath.

Finally, let’s looks at this verse.

Melekiym Sheniy (2 Kings) 23:10
And he defiled את eth-Topheth, which is in the valley of the children of Hinnom, that no man might make את eth-his son or את eth-his daughter to pass through (l’h’abar) the fire (ish) to Molek.

Here is the evidence that at some point, they actually passed their children through the fire, and with the use of the word (ba’ar) we can see that they were actually burned.

Is the Seraph with us today? What is the expectation of the Seraph for the inhabiting of the seed of the serpent?

Now let us consider the demand that genealogy be passed exclusive by the mother (the seed housing the mtDNA), while the father’s seed is ignored.  Is it such to ensure that the donor cell of the serpent can be maintained?

Questions, questions, and more questions. Such is da’ath in the modern world. 

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