How can 2 Chronicles 28:3 claim child sacrifice occurred without any clear archeological evidence?

I. Historical and Cultural Context

2 Chronicles 28:3 records that King Ahaz “burned sacrifices in the Valley of the Son of Hinnom and sacrificed his children in the fire, imitating the abominations of the nations whom the LORD had driven out before the Israelites.” This depiction reflects a period in Judah’s history when certain kings adopted pagan customs—practices explicitly condemned in Leviticus 18:21, which forbids offering children to Molech. Child sacrifice was associated with fertility rites or devotion to false gods in the surrounding nations (cf. 2 Kings 16:3). In Judah, such practices were aberrations, not the norm, resulting in strong denunciations in Scripture (e.g., Jeremiah 7:31, 19:5).

During Ahaz’s reign, religious syncretism grew as foreign alliances brought idolatrous elements into Judah. The biblical writers emphasize that these deviant practices were neither endorsed by the faithful followers of Yahweh nor representative of the people’s worship as a whole. Instead, they were specific transgressions by unfaithful leaders and segments of society.

II. Biblical Evidence of Child Sacrifice

Multiple Old Testament passages attest to the presence of child sacrifice among certain groups in Canaan and the wider Near East. Deuteronomy 12:31 makes clear that the inhabitants of the land practiced such rituals, which the Lord detested. In 2 Kings 23:10, King Josiah defiled Topheth in the Valley of Hinnom to prevent anyone from sacrificing children to Molech.

These passages consistently describe child sacrifice as a heinous act antithetical to the worship of the one true God. The recurring biblical condemnation and warnings serve as internal evidence of the historical reality of the practice, even if it was never widespread or universally accepted in Israel or Judah. The authors of Scripture detail these events, preserving a record of wrongdoing and drawing moral and theological lessons from them.

III. Apparent Lack of Direct Archaeological Evidence

Archaeological findings often depend on physical traces that survive millennia—such as bones, inscriptions, altars, or dedicated cultic sites. Child sacrifice, being an infrequent and secretive practice in Israel and Judah, may not have left extensive tangible remains in every location. Burial customs or attempts to hide evidence of such acts can mean that any remains or direct proof are minimal or undiscovered.

Moreover, much of the archaeological research in areas most relevant to biblical events has focused on city walls, fortifications, and prominent public buildings. Excavations around the Valley of Hinnom have uncovered burial chambers and tombs from different periods, though not definitive altars or evidence explicitly labeled as child-sacrifice centers. The absence of a clear “Topheth” site (like that discovered in Carthage, which has yielded remains consistent with child sacrifice) in Jerusalem does not negate its possible existence; it may simply reflect an incomplete archaeological picture.

IV. Archaeological Artifacts and Documentary Corroborations

1. Cultic Practices in Surrounding Cultures: Texts from Ugarit (14th–13th centuries BC) and Phoenician colonies point to the worship practices that included human sacrifice. These sources show that child sacrifice was not alien to the broader Near Eastern world, lending credibility to the biblical accounts that certain Judahite or Israelite kings might have imitated pagan rituals.

2. The “Tophet” Phenomenon: In Carthage, archaeologists have uncovered large burial grounds—often referred to as Tophets—containing the cremated remains of children. Although Carthage is not in Israel, it was a Phoenician colony, and the Phoenicians share cultural and religious roots with the Canaanite peoples. This demonstrates that child sacrifice did exist historically within related cultures, consistent with the biblical reports of similar rituals in Canaan.

3. Documentary Records: Some Near Eastern historical documents outside of Scripture describe severe acts of appeasement for deities, which occasionally included child offering. Although these records may not name Ahaz directly, they provide a cultural framework that renders the biblical claim of child sacrifice credible.

V. Scriptural Reliability and Internal Consistency

Scripture presents a coherent narrative regarding the moral and religious corruption of Judah under certain kings. Multiple books—2 Kings, 2 Chronicles, Jeremiah, and Ezekiel—mention abominable practices, including child sacrifice, in nearly identical terms. This alignment across diverse texts testifies to the internal consistency of the biblical record.

Ancient scribal methods of copying and preserving Scripture were exceptionally meticulous, increasing confidence in the accuracy of the text that has been passed down. Fragmentary manuscripts such as the Dead Sea Scrolls show the careful transmission of Old Testament passages, affirming the reliability of details recorded about Israel’s and Judah’s history, including references to child sacrifice.

VI. Theological Implications

The biblical depictions of child sacrifice are not merely historical footnotes. They underscore the stark moral divergence between the worship of Yahweh and the idolatrous rituals of the nations around Israel. By emphasizing the horror of child sacrifice, the narratives contrast it with the God who cherishes life (cf. Psalm 139:13–16). These passages illustrate the depth of spiritual decline when leaders such as Ahaz turn away from the covenant with God and adopt foreign worship.

The broader context of Scripture reveals that any departure from faithful worship leads to detrimental consequences. The warnings, especially from prophets like Isaiah and Jeremiah, highlight child sacrifice as a prime example of how far idolatry can degrade societal values. As a result, these events become a cautionary tale for future generations.

VII. Conclusion

The reference to child sacrifice in 2 Chronicles 28:3 stands firmly on multiple textual witnesses and an internally consistent biblical record. While direct, unmistakable archaeological proof from Judah itself remains elusive, that absence does not undermine the historical credibility of the biblical account. Widespread, secretive, or deliberately concealed practices may leave scant traces in the archaeological record.

Documented testimonies from the ancient Near East and discoveries of Tophet sites in regions culturally related to Canaan corroborate that child sacrifice was practiced in parts of that world. This cultural backdrop, combined with Scripture’s detailed denunciations, demonstrates that the biblical authors faithfully recorded a practice viewed as profoundly deviant.

The passage ultimately reflects both a historical event within Judah’s history and a sober warning of the consequences of turning away from God’s commands. Although modern excavations have not led to a definitive child-sacrifice installation in the Valley of Hinnom, Scripture’s consistent references, the surrounding cultural parallels, and the moral thrust of the narrative together support the claim that this practice took place, as 2 Chronicles 28:3 describes.