Jeremiah 7:31 (also 19:5, 32:35): 'And they go on building the high place of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire -- which I did not command, nor did it come into my mind.'

This is the correct way to press the Ezekiel crux, and it has a real answer rather than a forced harmonization. Ezekiel and Jeremiah are near-contemporaries addressing the identical cultic phenomenon -- the Topheth/Ben-Hinnom Molech sacrifices (Ezek 20:31 names 'your gifts... your children pass through the fire' explicitly; Jeremiah names the same site, Topheth in the valley of Hinnom, by name in all three of his passages). Read as the judicial-hardening or ironic-attribution text that Block and Greenberg both argue for (see the companion record on Ezekiel 20:25-26), Ezekiel's 'I gave them statutes that were not good' is a searing rhetorical indictment of Israel's own self-chosen idolatry, described from the standpoint of God's judgment handing them over to its consequences -- not a claim of original legislative authorship. Jeremiah's flat, propositional denial answers precisely that question of origination and intent: whatever ironic or judicial sense Ezekiel's rhetoric carries, Jeremiah clarifies in plain prose that this was never God's actual command or intention. Two contemporaneous prophets, using different genres (Ezekiel's searing prophetic irony versus Jeremiah's flat legal-style denial) to make compatible points about the same practice, is not the same thing as a genuine contradiction -- it is closer to one modern speaker saying sarcastically 'some lesson I taught you' about a consequence she never intended, and another stating plainly 'I never taught that,' with no real conflict between them. If anything, Jeremiah functions as the canon's own built-in clarifying gloss on Ezekiel's harder rhetoric, which is exactly what a self-aware, multi-voiced prophetic tradition wrestling honestly with a national trauma (child sacrifice practiced by actual kings, including within a generation or two of both prophets) would be expected to produce.

Torah's mandatory firstborn redemption (Exod 13; 34:20), Levitical law's explicit prohibition and capital penalty for Molech worship (Lev 18:21; 20:2-5), Deuteronomic law naming child sacrifice as the paradigm of forbidden Canaanite practice (Deut 12:31; 18:10), the Deuteronomistic History's uniform condemnation of every king who practiced it (2 Kings 16, 17, 21), the Akedah's substitutionary resolution (Gen 22), and Jeremiah's direct first-person denial together form one of the most consistent ethical through-lines in the Hebrew Bible, spanning Torah, legal code, narrative history, and prophecy across many centuries and authors -- exactly the kind of deep coherence a genuinely unified canonical witness produces, even though it was composed by many human hands under divine inspiration over thirteen centuries and several very different literary genres.