Invoking God's name to swear to a lie, which was a grave offense in ancient Israel, making God a witness to untruth. *

Irreverent or Trivial Use:

Using God's name casually, flippantly, as an exclamation, or as a common swear word, thereby stripping it of its sacredness, majesty, and awe. *

Empty Profession/Hypocrisy:

Claiming to be a follower of God but living a life that contradicts His character and commands, thus bringing dishonor to His name among others, as noted in Romans 2:24. *

Attempting to use God's name for personal gain, magical purposes, or to manipulate others or God Himself, treating God as a means to an end rather than as sovereign. In essence, it means treating God's name, which represents His very being and character, as something empty, worthless, or false, rather than with the reverence and awe it deserves.

What number verse is Deuteronomy 5:11 in the Bible?

Deuteronomy 5:11 is the 5,065th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Deuteronomy 5:11 sits at position 5,065.

5:105:10

Deuteronomy 5:11

5:125:12

Translation

King James Version

Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh his name in vain.

Ask

KJV (with Strong's)

Thou shalt not take ^H5375 the name ^H8034 of the LORD ^H3068 thy God ^H430 in vain ^H7723: for the LORD ^H3068 will not hold him guiltless ^H5352 that taketh ^H5375 his name ^H8034 in vain ^H7723.

Ask

Complete Jewish Bible

"'You are not to misuse the name of ADONAI your God, because ADONAI will not leave unpunished someone who misuses his name.

Ask

Berean Standard Bible

You shall not take the name of the LORD your God in vain, for the LORD will not leave anyone unpunished who takes His name in vain.

Ask

American Standard Version

Thou shalt not take the name of Jehovah thy God in vain: for Jehovah will not hold him guiltless that taketh his name in vain.

Ask

World English Bible Messianic

“You shall not take the name of the LORD your God in vain: for the LORD will not hold him guiltless who takes his name in vain.

Ask

Geneva Bible (1599)

Thou shalt not take the Name of the Lord thy God in vaine: for the Lord will not holde him giltlesse that taketh his Name in vaine.

Ask

Young's Literal Translation

`Thou dost not take up the Name of Jehovah thy God for a vain thing, for Jehovah doth not acquit him who taketh up His Name for a vain thing.

Ask

Study This Verse

SUMMARY

Deuteronomy 5:11 presents the third of the Ten Commandments, a profound prohibition against taking the name of the LORD God in vain. This injunction extends beyond mere verbal blasphemy to encompass any action, speech, or lifestyle that devalues, misrepresents, or treats with irreverence the divine character, authority, and very being that God's name signifies. The verse sternly warns that the LORD will not absolve or hold guiltless anyone who profanes His holy name, underscoring the absolute gravity of the offense and the certain divine accountability for such profound disrespect.

CONTEXT

Literary Context: Deuteronomy 5:11 is an integral component of Moses' solemn reiteration of the Ten Commandments (the Decalogue) to the new generation of Israelites. This pivotal address takes place on the plains of Moab, just before their entry into the Promised Land. Chapter 5 serves as a foundational covenant renewal, reminding the people of the divine stipulations originally delivered at Mount Horeb (Sinai) and preparing them for life under God's covenant in their new inheritance. The Decalogue (Deuteronomy 5:6-21) systematically outlines the core principles of their exclusive covenant relationship with Yahweh, progressing from commands concerning the singularity of God and the prohibition of idolatry (the first two commandments) to the proper reverence for His name, the sanctity of the Sabbath, and subsequently to interpersonal ethical norms. This specific commandment builds directly upon the preceding ones by safeguarding the very identity, honor, and holiness of the God whom they are commanded to worship exclusively.
Historical & Cultural Context: In the ancient Near East, a name was far more than a simple label; it intrinsically encapsulated the essence, character, authority, and reputation of the person or deity it represented. To "take" or "bear" a name implied a deep identification and representation. Consequently, misusing a deity's name was considered a profound act of disrespect, often associated with false oaths, sorcery, or treating the divine as a means to an end for human manipulation. For the Israelites, Yahweh's name, revealed as "I AM WHO I AM" (Exodus 3:13-15), was understood as holy, powerful, and utterly unique. The prohibition against taking His name "in vain" (Hebrew: shav') would have deeply resonated with their understanding of covenant fidelity, where integrity of word and deed was paramount, especially when invoking the divine witness to an oath or promise. This command underscored the absolute seriousness of any invocation of God's name.
Key Themes: This commandment contributes significantly to several overarching themes evident throughout Deuteronomy and the broader Pentateuch. Firstly, it profoundly emphasizes the holiness and transcendence of God, demanding that His name, which represents His very being and character, be treated with ultimate reverence and awe. Secondly, it underscores the critical theme of covenant faithfulness and integrity, particularly concerning speech and oath-taking, as a direct reflection of one's relationship with Yahweh. False swearing by God's name was not merely a lie; it was a direct violation of the covenant and a grievous affront to God's truthfulness and honor. Thirdly, the explicit warning of divine judgment highlights the theme of divine justice and accountability, asserting that God is not indifferent to the profaning of His honor. This theme of God's righteous character demanding a response to sin is consistently echoed throughout the Law, as seen in passages like Leviticus 19:12 and the stipulations concerning vows in Numbers 30:2.

EXPOSITION AND ANALYSIS

Key Word Analysis

Take (Hebrew, nâsâʼ, H5375): This verb means "to lift," "to carry," "to bear," or "to utter." In the context of a name, it encompasses not just the act of pronouncing or speaking the name, but also "bearing" or "carrying" it, implying representation. The prohibition is against taking up or carrying God's name in a manner that is empty or worthless. It suggests that one who "bears" the name of the LORD, either through invocation or identification, is expected to live in a way that honors and upholds the gravity and sanctity of that name.
Name (Hebrew, shêm, H8034): This word refers to an appellation, a mark or memorial of individuality. More profoundly, in Hebrew thought, "name" encapsulates the essence, character, reputation, authority, and presence of an individual or deity. Thus, "the name of the LORD" (Yᵉhôvâh, H3068) refers to Yahweh's revealed character, His attributes, His power, His authority, and His very being as the self-Existent or Eternal God. To profane His name is to dishonor His person, His reputation, and His divine authority.
In vain (Hebrew, shâvᵉʼ, H7723): This crucial word carries a rich semantic range: "emptiness," "worthlessness," "falsehood," "deceit," "futility," or "nothingness." Therefore, taking God's name "in vain" means using it for an empty purpose, for a lie (especially in oaths), for something worthless or trivial, or in any way that renders it meaningless or brings it to nothing. It encompasses not only outright blasphemy but also casual, insincere, manipulative, or deceitful invocation.

Verse Breakdown

"Thou shalt not take the name of the LORD thy God in vain:" This clause is a direct, absolute prohibition, characteristic of the apodictic law found in the Decalogue. It forbids any use of God's name that is empty, false, worthless, or trivial. This comprehensive prohibition includes:
- Perjury and False Oaths: Invoking God's name to swear to a lie, thereby making God a witness to untruth and directly defiling His holy and truthful character.
- Irreverent or Casual Use: Employing God's name as a casual exclamation, a curse word, or in any frivolous or flippant manner that diminishes its sanctity, majesty, and awe.
- Empty Profession or Hypocrisy: Claiming to be a follower of God while living a life that contradicts His character, commands, or covenant, thereby bringing His name into disrepute among others and making one's profession meaningless.
- Magical or Manipulative Use: Attempting to use God's name as a formula for personal gain, sorcery, or to manipulate divine power, treating God as a tool rather than as sovereign and holy.
"for the LORD will not hold [him] guiltless that taketh his name in vain." This clause serves as a powerful divine warning and an enforcement clause, emphasizing the absolute certainty of divine judgment. It declares that there will be no impunity for this grave offense. God Himself (the LORD, Yᵉhôvâh, H3068) will act as the prosecutor and judge, ensuring that those who profane His name will certainly face His righteous judgment. The phrase "will not hold him guiltless" (Hebrew: lo' yenaqqeh, from nâqâh, H5352, meaning "to be clean" or "to acquit") is a strong legal term signifying that the offender will most certainly be held accountable and punished. It profoundly underscores the seriousness with which God regards the honor due to His name and His unwavering commitment to His own holiness.

Literary Devices

Deuteronomy 5:11 employs several powerful literary devices to convey its profound message. The most prominent is Apodictic Law, evident in the direct, unconditional command "Thou shalt not," which establishes a universal and timeless moral principle with absolute authority. The verse also utilizes effective Parallelism and Chiasm (A-B-B'-A' structure, roughly: "Thou shalt not take [A] the name of the LORD thy God [B] in vain [C]: for the LORD [B'] will not hold him guiltless [C'] that taketh [A'] his name in vain"). This structure reinforces the connection between the prohibition and its inevitable consequence, creating a sense of divine certainty and unyielding justice. The phrase "the LORD thy God" is a prime example of Covenantal Language, constantly reminding the Israelites of their unique, intimate relationship with Yahweh and the reciprocal obligations and privileges it entails. Furthermore, the strong Negative Reinforcement of "will not hold him guiltless" emphasizes the severity of the transgression, functioning as a potent deterrent and highlighting the non-negotiable nature of God's holiness and justice.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 5:11 profoundly impacts our understanding of God's character, revealing Him as a holy, truthful, and just God who demands utmost reverence for His revealed self. It underscores that God's name is not a mere label but is inseparable from His very being, His attributes, and His authority; thus, any dishonor to His name is a direct affront to Him. This commandment calls believers to a life of profound integrity, where their words, promises, and indeed their entire existence consistently reflect the truth, holiness, and majesty of the God they profess to serve. It is a call to authenticity, ensuring that our outward profession aligns seamlessly with our inward devotion and outward conduct, so that God's name is magnified, not minimized or defiled, by our lives and witness.

REFLECTION AND APPLICATION

Deuteronomy 5:11 challenges us to examine the depth of our reverence for God, extending far beyond the mere avoidance of explicit profanity to the very integrity of our lives. It compels us to consider how our words, promises, and even our daily conduct either honor or dishonor the name of God we bear as His people. Are we living in a way that truly reflects the character of the One whose name we claim? This commandment calls us to a profound sincerity, where our worship is not an empty ritual, our prayers are not mere words, and our witness to the world is not hypocritical. It demands that our lives be a consistent testimony to God's truth and holiness. Ultimately, it invites us to cultivate a life so saturated with God's truth and holiness that His name is glorified in all we say and do, becoming a beacon of His character in a world that desperately needs to see Him.

Questions for Reflection

In what subtle ways might I be taking God's name "in vain" beyond explicit profanity or false oaths?
How does my daily speech, including casual expressions and social media interactions, reflect my reverence for God's holy name?
Do my actions and lifestyle consistently align with my profession of faith, ensuring that God's name is honored and not brought into disrepute through me?
What practical steps can I take to cultivate a deeper sense of awe and respect for the holiness of God's name in my personal worship, prayers, and public witness?

FAQ

What does "taking God's name in vain" truly mean?

Answer: While often narrowly interpreted as merely avoiding curse words or explicit blasphemy, "taking God's name in vain" (Hebrew: nasa' shem Yahweh lashav') is much broader and deeper. The Hebrew word shav' (H7723) means "emptiness," "worthlessness," "falsehood," "futility," or "nothingness." Therefore, taking God's name in vain encompasses several significant actions:

False Oaths/Perjury: Invoking God's name to swear to a lie, which was a grave offense in ancient Israel, making God a witness to untruth.
Irreverent or Trivial Use: Using God's name casually, flippantly, as an exclamation, or as a common swear word, thereby stripping it of its sacredness, majesty, and awe.
Empty Profession/Hypocrisy: Claiming to be a follower of God but living a life that contradicts His character and commands, thus bringing dishonor to His name among others, as noted in Romans 2:24.
Manipulative Use: Attempting to use God's name for personal gain, magical purposes, or to manipulate others or God Himself, treating God as a means to an end rather than as sovereign.
In essence, it means treating God's name, which represents His very being and character, as something empty, worthless, or false, rather than with the reverence and awe it deserves.

Why is taking God's name in vain such a serious offense?

Answer: This offense is considered extremely serious because God's name embodies His character, authority, and absolute holiness. To misuse or profane His name is to directly disrespect and dishonor God Himself. In ancient thought, a name was intrinsically linked to the person; to defile the name was to defile the person. The command protects God's honor and the integrity of the covenant relationship He has established with His people. When God's name is used for falsehood or triviality, it undermines His truthfulness, His majesty, and the very foundation of trust between God and humanity. The explicit consequence, "the LORD will not hold [him] guiltless," underscores that God will not tolerate such an affront to His holiness and will certainly bring judgment upon those who profane His name. This is consistent with God's nature as a righteous judge who upholds His own glory and will not share it with another, as expressed in Isaiah 48:11.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 5:11 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the Old Testament commandment primarily addressed the verbal and behavioral reverence for God's name, Jesus perfectly embodied this principle, not only by never misusing God's name but by perfectly revealing it. He taught His disciples to pray, "Hallowed be your name" (Matthew 6:9), demonstrating the supreme reverence due to the Father. More profoundly, Jesus Himself is the ultimate revelation of God's name and character, for in Him "the whole fullness of deity dwells bodily" (Colossians 2:9). He came "in His Father's name" (John 5:43), and His own name, "Jesus," means "Yahweh saves," signifying His divine mission. The New Testament consistently exalts the name of Jesus as the name above all names (Philippians 2:9-11), through which salvation is found (Acts 4:12). Therefore, to take God's name in vain today also extends to dishonoring the name of Jesus through insincere profession, hypocritical living, or treating His saving power as trivial. Conversely, to truly honor God's name is to believe in, follow, and live for Jesus, so that His name is glorified through our lives, as He Himself prayed, "Glorify your name!" (John 12:28) and promised that whatever we ask in His name, He will do, that the Father may be glorified in the Son (John 14:13).

Copy as

Commentary on Deuteronomy 5 verses 6–22

6 ¶ I am the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.

7 Thou shalt have none other gods before me.

8 Thou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters beneath the earth:

9 Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me,

10 And shewing mercy unto thousands of them that love me and keep my commandments.

11 Thou shalt not take the name of the LORD thy God in vain: for the LORD will not hold him guiltless that taketh his name in vain.

12 Keep the sabbath day to sanctify it, as the LORD thy God hath commanded thee.

13 Six days thou shalt labour, and do all thy work:

14 But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy manservant, nor thy maidservant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy manservant and thy maidservant may rest as well as thou.

15 And remember that thou wast a servant in the land of Egypt, and that the LORD thy God brought thee out thence through a mighty hand and by a stretched out arm: therefore the LORD thy God commanded thee to keep the sabbath day.

16 Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee.

17 Thou shalt not kill.

18 Neither shalt thou commit adultery.

19 Neither shalt thou steal.

20 Neither shalt thou bear false witness against thy neighbour.

21 Neither shalt thou desire thy neighbour's wife, neither shalt thou covet thy neighbour's house, his field, or his manservant, or his maidservant, his ox, or his ass, or any thing that is thy neighbour's.

22 These words the LORD spake unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he added no more. And he wrote them in two tables of stone, and delivered them unto me.

Here is the repetition of the ten commandments, in which observe, 1. Though they had been spoken before, and written, yet they are again rehearsed; for precept must be upon precept, and line upon line, and all little enough to keep the word of God in our minds and to preserve and renew the impressions of it. We have need to have the same things often inculcated upon us. See Phi 3:1. 2. There is some variation here from that record (Ex. 20), as there is between the Lord's prayer as it is in Mt. 6 and as it is Lu. 11. In both it is more necessary that we tie ourselves to the things than to the words unalterably. 3. The most considerable variation is in the fourth commandment. In Ex. 20 the reason annexed is taken from the creation of the world; here it is taken from their deliverance out of Egypt, because that was typical of our redemption by Jesus Christ, in remembrance of which the Christian sabbath was to be observed: Remember that thou wast a servant, and God brought thee out, Deu 5:15. And Therefore, (1.) "It is fit that thy servants should be favoured by the sabbath-rest; for thou knowest the heart of a servant, and how welcome one day's ease will be after six days' labour." (2.) "It is fit that thy God should be honoured by the sabbath-work, and the religious services of the day, in consideration of the great things he has done for thee." In the resurrection of Christ we were brought into the glorious liberty of the children of God, with a mighty hand and an outstretched arm; therefore, by the gospel-edition of the law, we are directed to observe the first day of the week, in remembrance of that glorious work of power and grace. 4. It is added in the fifth commandment, That it may go well with thee, which addition the apostle quotes, and puts first (Eph 6:3), that it may be well with thee, and that thou mayest live long. If there be instances of some that have been very dutiful to their parents, and yet have not lived long upon earth, we may reconcile it to the promise by this explication of it, Whether they live long or no, it shall go well with them, either in this world or in a better. See Ecc 8:12. 5. The last five commandments are connected or coupled together, which they are not in Exodus: Neither shalt thou commit adultery, neither shalt thou steal, etc., which intimate that God's commands are all of a piece: the same authority that obliges us to one obliges us to another; and we must not be partial in the law, but have respect to all God's commandments, for he that offends in one point is guilty of all, Jam 2:10, Jam 2:11. 6. That these commandments were given with a great deal of awful solemnity, Deu 5:22. (1.) They were spoken with a great voice out of the fire, and thick darkness. That was a dispensation of terror, designed to make the gospel of grace the more welcome, and to be a specimen of the terrors of the judgment-day, Psa 50:3, Psa 50:4. (2.) He added no more. What other laws he gave them were sent by Moses, but no more were spoken in the same manner that the ten commandments were. He added no more, therefore we must not add: the law of the Lord is perfect. (3.) He wrote them in two tables of stone, that they might be preserved from corruption, and might be transmitted pure and entire to posterity, for whose use they were intended, as well as for the present generation. These being the heads of the covenant, the chest in which the written tables were deposited was called the ark of the covenant. See Rev 11:19.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–22. Public domain.

Copy as

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

Copy as

Continue studying Deuteronomy 5:11 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.

Cross-References

Exodus 20:7
Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.
Leviticus 19:12
And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD.
Deuteronomy 6:13
Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name.
James 5:12
¶ But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.
Matthew 5:33
¶ Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:
Matthew 5:34
But I say unto you, Swear not at all; neither by heaven; for it is God's throne:
Jeremiah 4:2
And thou shalt swear, The LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory.