Psalm 106:37 speaks of sacrificing children to demons—what non-biblical evidence supports or contradicts the claim that Israelites practiced child sacrifice?

I. Understanding Psalm 106:37 in Its Context

Psalm 106:37 reads: “They sacrificed their sons and their daughters to demons.” This statement reflects Israel’s departure from the worship of the true God and a descent into pagan practices. The surrounding verses (Psalm 106:34–39) articulate that the Israelites had mingled with nations who engaged in idolatry, adopting rituals that involved child sacrifice. To examine whether the Israelites literally did such things, we look at the historical background, cross-references within Scripture, and non-biblical sources.

II. Biblical Passages Addressing Child Sacrifice

Although the emphasis of this entry is on external (non-biblical) evidence, it helps to note briefly how the Bible itself affirms the existence of child sacrifice among wayward Israelites:

• Leviticus 18:21 commands, “You must not give any of your children to be sacrificed to Molech.”

• 2 Chronicles 28:3 describes King Ahaz burning his children in the fire.

• 2 Chronicles 33:6 recounts King Manasseh doing “much evil,” including sacrificing his sons.

• Jeremiah 7:31 condemns the practice of burning children at Topheth in the Valley of Ben Hinnom.

These verses reveal that the Bible repeatedly condemns child sacrifice as a horrific act that arose among Israel when they followed pagan influences, rather than a sanction of the nation’s faithful remnant.

III. Historical and Archaeological Evidence in the Broader Ancient Near East

1. Carthage and the Phoenicians

Many scholars point to evidence of child sacrifice among peoples closely related to the ancient Canaanites—the Phoenicians. Several classical historians, including Diodorus Siculus and Plutarch, describe the Phoenicians of Carthage as practicing child sacrifice. Archaeological digs at ancient Carthage discovered what are often called “Tophets,” containing urns with the cremated remains of infants and young children.

• Lawrence E. Stager and Samuel R. Wolff published findings (in the Biblical Archaeology Review) on Carthaginian Tophets, suggesting a ritual nature behind the burials and reinforcing the idea that Phoenician colonies continued child sacrifice.

• Tertullian (2nd–3rd century AD) also accused the Carthaginians of bringing over the rites of child sacrifice from Tyre and Sidon (Phoenicia).

Since the Phoenicians were culturally and ethnically akin to Canaanites (and by close association the peoples in and around ancient Israel), this provides circumstantial support that child sacrifice was entrenched in the region’s pagan cults.

2. Moabite Inscriptions and the Mesha Stele

The Mesha Stele (also called the Moabite Stone, 9th century BC) describes Moab’s conflicts with Israel. While it does not explicitly show Israel sacrificing children, it provides insights into the religious context of the region. It mentions the Moabite king dedicating conquests to his god Chemosh—similar to how kings in the region might have practiced extreme rituals, including offering children for divine favor. Although direct mention of Israelite child sacrifice does not appear on this stele, it demonstrates the shared environment in which extreme sacrificial rites occurred.

3. Levantine Excavations

Excavations at various Canaanite and other Near Eastern sites indicate the possibility of infant burials that may have been sacrificial. Certain layers show specialized burial practices for children. While it can be difficult to prove conclusively which were sacrifices versus standard infant burials, these archaeological patterns do not contradict biblical claims that child sacrifice occurred. Instead, they give insight into a milieu where it was a known (though condemned) practice.

IV. Non-Biblical References to Israelite Child Sacrifice

1. Absence of Direct Israelite Tophets

Unlike Carthage, scholars have not found a large-scale Tophet-site in Israel that unquestionably contains the remains of children offered in a formal sacrificial ceremony. The lack of a fully documented “Israelite Tophet” leads some to argue that Scripture exaggerates or that only a minority ever practiced such rites. However, the biblical text never claims such sacrifice was normative. Rather, it insists it was a deep abomination—most frequently tied to kings and groups who strayed far from faithful worship.

2. Early Jewish Historians

Josephus (1st century AD) repeatedly underscores that child sacrifice was a pagan practice, adopted at times by rebellious Israelites. While Josephus tends to focus on the sins of wayward kings (like Ahaz and Manasseh), he fits with the biblical portrayal: these apostate rulers allegedly followed the horrific customs of neighboring nations.

3. Classical Observers

Greek and Roman authors comment more on Canaanite Phoenician (and by extension, Carthaginian) child sacrifice than on Israel specifically. Yet because Israel frequently interacted with and sometimes imitated these nations, the overall profile of child-sacrificial societies in the region aligns with what Scripture describes.

V. Evaluating Claims That Contradict Biblical Accounts

1. Skeptical Scholarship

Some modern scholars argue that references to child sacrifice in biblical texts should be interpreted metaphorically (e.g., giving children into oppressive labor or dedicating them in non-sanguinary rituals). However, direct associations with burning in fire (2 Chronicles 33:6; Jeremiah 7:31) and offering them to gods demonstrate that at least on some occasions, actual sacrificial practice was envisioned—something the writers vehemently condemn.

2. Alternative Explanations of Archaeological Data

There are attempts to reinterpret the cremated child remains in the Carthaginian Tophets as mere infant cemeteries. Nevertheless, consistent layout, inscriptions, and classical testimony that specifically mention children offered to “Cronus” (a Greco-Roman identification for the Phoenician Baal or Molech) provide compelling confirmation. Thus, while debates continue about the frequency of such rites, evidence generally corroborates the existence of child sacrifice by related cultures in the region.

VI. Synthesis of Biblical and Non-Biblical Evidence

1. Cultural-Spiritual Influence

Biblical accounts portray Israel’s child sacrifice as a tragic adoption of neighboring pagan rites rather than an original Israelite directive. The non-biblical evidence from Carthage and references to Phoenician and Canaanite sacrificial customs confirm that this practice was historically real and sufficiently widespread to influence Israelites who forsook their covenant.

2. Reliability of Biblical Condemnation

The fact that multiple Israelite kings (Ahaz, Manasseh) are singled out for child sacrifice—and that condemnation is severe—lends weight to the credibility of the narrative. If such claims were fictitious, it would be odd for the biblical authors to invent such damning accounts of their own kings (especially in times when national pride might lean away from such scathing critiques).

3. Consistency with the Wider Text of Scripture

From Genesis onward, the Scriptures firmly oppose the sacrifice of innocents. The near-sacrifice of Isaac (Genesis 22) highlights that God does not desire child sacrifice but obedience of faith. This complements the denunciations found in Leviticus, Jeremiah, and throughout the prophets. Established archaeological and historical references to child sacrifice in the surrounding cultures align with the biblical depiction of this abominable practice occasionally creeping into Israel.

VII. Conclusion

Non-biblical evidence—especially from cultures such as the Phoenicians in Carthage—supports the claim that child sacrifice was part of certain Near Eastern religious practices. Classical historians and relevant archaeological findings corroborate the existence of child sacrifice among Canaanite-related peoples. While large-scale “Israelite Tophet” sites have not been unearthed, Scripture itself never claims that child sacrifice was a universal or approved Israelite custom; rather, it was a grievous apostasy.

Thus, Psalm 106:37 stands as a historical and theological warning, confirmed in essence by both biblical and non-biblical references. Whether or not individual scholars agree on every detail, the consistent theme in the historical record and in Scripture is that such sacrifices did occur among Israel’s pagan neighbors, were adopted by some apostate Israelites, and were universally condemned by faithful worshipers of God.