Leviticus 22:32

KJV

Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I [am] the LORD which hallow you,

KJV (with Strong's)

Neither shall ye profane {H2490} my holy {H6944} name {H8034}; but I will be hallowed {H6942} among {H8432} the children {H1121} of Israel {H3478}: I am the LORD {H3068} which hallow {H6942} you,

Complete Jewish Bible

You are not to profane my holy name; on the contrary, I am to be regarded as holy among the people of Isra'el; I am ADONAI, who makes you holy,

Berean Standard Bible

You must not profane My holy name. I must be acknowledged as holy among the Israelites. I am the LORD who sanctifies you,

American Standard Version

And ye shall not profane my holy name; but I will be hallowed among the children of Israel: I am Jehovah who halloweth you,

Commentary

### SUMMARY
Leviticus 22:32 serves as a profound declaration of God's inherent holiness and His covenantal expectation for His people, Israel. It unequivocally prohibits any action or attitude that would diminish or disrespect the divine character represented by His name, while simultaneously asserting God's sovereign intent to be honored and set apart by those He has chosen. This verse powerfully articulates that Israel's very capacity for holiness is not self-derived but is a gracious work of the Lord Himself, who actively sanctifies them and enables them to reflect His set-apart nature.

### CONTEXT
* **Literary Context:** This verse acts as a climactic theological statement at the conclusion of [Leviticus 22](/leviticus/22 "Leviticus 22 - Regulations for Priests and Holy Offerings"), a chapter meticulously detailing the stringent regulations for priests and the sanctity of offerings brought to the Lord. The preceding verses (e.g., [Leviticus 22:17-25](/leviticus/22-17-25 "Leviticus 22:17-25 - Requirements for Acceptable Sacrifices")) emphasize the necessity of unblemished animals for sacrifice, reflecting God's absolute perfection and the purity required to approach Him. The chapter also outlines conditions under which priests may eat holy food and minister, all designed to maintain ritual and moral purity within the sacred space and service. [Leviticus 22:32](/leviticus/22-32 "Leviticus 22:32 - God's Holy Name") thus functions as a capstone, summarizing that all these specific laws and purity requirements ultimately point to the supreme importance of God's name and His unique, set-apart nature, which must be upheld by His people.
* **Historical & Cultural Context:** The commands in [Leviticus](/leviticus/1 "The Book of Leviticus - Laws of Holiness and Worship") were delivered to the Israelites during their encampment at Mount Sinai, shortly after their miraculous exodus from Egypt. Having witnessed God's awe-inspiring power and holiness at Sinai (as detailed in [Exodus 19](/exodus/19 "Exodus 19 - God's Appearance at Sinai")), they were being instructed on how to live as a holy nation, distinct from the pagan cultures surrounding them. Unlike the polytheistic nations who often treated their deities as extensions of natural forces or human desires, sometimes even profaning their gods' names through sorcery or casual oaths, Israel was called to recognize Yahweh as uniquely transcendent and utterly holy. The concept of "profaning God's name" (Hebrew: _chalal_) was a grave offense, signifying a failure to uphold the covenant (as seen in [Exodus 20:7](/exodus/20-7 "Exodus 20:7 - The Third Commandment")) and a disregard for God's divine authority and character. This verse underscores the radical distinction between the God of Israel and the gods of the nations, demanding a level of reverence that permeated every aspect of their lives, from worship to daily conduct.
* **Key Themes:** The central theme permeating [Leviticus 22](/leviticus/22 "Leviticus 22 - Regulations for Priests and Holy Offerings"), and indeed the entire book of [Leviticus](/leviticus/1 "The Book of Leviticus - Laws of Holiness and Worship"), is the preservation and manifestation of God's holiness within the community of Israel. This verse explicitly highlights the theme of God's **inherent holiness** ("my holy name") and His **demand for reverence** from His people. It also introduces the crucial theme of **divine sanctification**, emphasizing that Israel's capacity to be holy and to hallow God's name is not self-generated but is a gracious work initiated and sustained by the Lord Himself ("I am the LORD which hallow you"). This establishes a foundational theological principle: true holiness is always rooted in God's character and His active work in His people, enabling them to live in a manner that reflects His set-apart nature.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Profane (Hebrew, _châlal'_):** This verb (H2490) signifies "to bore," "to wound," "to dissolve," and figuratively, "to profane," "to defile," "to make common," or "to treat as ordinary." In the context of God's name, it means to treat that which is sacred as if it were common, thereby diminishing its holiness and dishonoring God's character. It implies actions or attitudes that bring contempt or disrepute upon God, whether through disobedience, false worship, or a lack of reverence. The prohibition "Neither shall ye profane my holy name" is a strong negative command, underscoring the absolute necessity of preserving the sanctity of God's reputation.
* **Hallowed (Hebrew, _qâdash'_):** This verb (H6942) means "to be set apart," "to be consecrated," "to be holy," or "to be treated as sacred." When applied to God ("I will be hallowed"), it denotes His inherent, unchangeable holiness and His expectation that His people will acknowledge and reflect this truth in their lives. It implies an active recognition and glorification of God's unique, transcendent nature. The passive voice "I will be hallowed" indicates that God Himself is the subject of this hallowing, either by His own inherent nature or by His people's actions that align with His will. The subsequent phrase, "I am the LORD which hallow you," uses the same root in an active sense, revealing God as the source and agent of Israel's holiness.
* **LORD (Hebrew, _Yᵉhôvâh'_):** This noun (H3068) refers to "the self-Existent or Eternal," Jehovah, the Jewish national name of God. This is the covenant name of God, Yahweh, emphasizing His eternal, unchanging, and personal nature. When God declares, "I am the LORD which hallow you," He invokes His covenant faithfulness and His sovereign power to accomplish what He promises. It underscores that the source of Israel's holiness and the demand for His name to be hallowed are rooted in His unique identity as the one true, living God.

#### Verse Breakdown
* **"Neither shall ye profane my holy name;"**: This initial command establishes a strict prohibition against any action or attitude that would treat God's name—which represents His character, presence, and authority—as common, defiled, or unworthy of utmost reverence. It is a call to uphold the sanctity of God's identity in all aspects of life and worship, ensuring that nothing diminishes His glory or misrepresents His divine nature to the world.
* **"but I will be hallowed among the children of Israel:"**: This clause presents the positive counterpart and divine intention. Despite the potential for human failure to profane His name, God declares His unwavering purpose: He *will* be recognized as holy and set apart by His chosen people, Israel. This is not merely a human responsibility but a divine decree, signifying God's active role in ensuring His holiness is upheld and acknowledged within the community He has called into covenant relationship.
* **"I [am] the LORD which hallow you,"**: This profound declaration reveals the theological basis for Israel's ability to live a holy life and for God's name to be hallowed among them. It asserts that God Himself, Yahweh, the sovereign covenant God, is the ultimate source and active agent of their sanctification. Their holiness is not an inherent quality or an achievement of their own efforts, but a gracious work of the sovereign Lord who sets them apart for Himself, enabling them to live in a manner that honors His name and reflects His character.

#### Literary Devices
The verse employs several powerful literary devices to convey its profound message. **Antithesis** is prominently featured, creating a stark contrast between the negative command "Neither shall ye profane my holy name" and the positive divine declaration "but I will be hallowed among the children of Israel." This opposition highlights the two poles of human responsibility (avoiding profanation) and divine will (God's self-hallowing) concerning God's holiness. **Repetition** of the root _qadash_ (hallowed/hallow) emphasizes the central theme of holiness, first as a state God desires to be recognized in, and then as an action He performs upon His people. The phrase "I [am] the LORD" is a classic **Divine Assertion** or **Self-Identification Formula**, underscoring God's absolute sovereignty and authority as the speaker, grounding the entire command in His unchangeable character and power. This assertion also functions as a **Covenantal Marker**, reminding Israel of the God who delivered them and entered into a unique relationship with them, thereby establishing His right to command their reverence and promising His power to sanctify them.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 22:32 stands as a cornerstone for understanding God's nature as utterly holy and His unwavering commitment to being recognized as such by His people. It reveals that holiness is not merely a human endeavor but fundamentally a divine attribute and a work of God's grace. The command to not profane God's name underscores the immense value God places on His reputation and character, which must be reflected in the lives of those who bear His name. Conversely, God's declaration that He *will* be hallowed among Israel, and that He is the one who "hallows" them, establishes that true sanctification is a participatory process: humans are called to respond in reverence, but their very capacity for holiness is divinely empowered. This verse thus lays the groundwork for the New Testament understanding of sanctification, where believers are called to live holy lives as a response to God's work in Christ, who sets them apart.

* [Exodus 20:7](/exodus/20-7 "The Third Commandment")
* [1 Peter 1:15-16](/1_peter/1-15-16 "Be Holy as God is Holy")
* [Ezekiel 36:22-23](/ezekiel/36-22-23 "God's Name Hallowed Among the Nations")

### REFLECTION AND APPLICATION
Leviticus 22:32 calls us, as believers, to a profound and active reverence for God's holy name. It challenges us to move beyond a mere avoidance of blasphemy to a lifestyle that consistently honors and reflects His character in every sphere of our existence. Our words, actions, and even our innermost thoughts should be permeated with an awareness of God's majestic holiness, ensuring that our lives bring Him glory rather than disrepute. This verse powerfully reminds us that our sanctification is not a self-help project or a result of our own striving, but fundamentally a divine work, initiated and sustained by the Lord who "hallows" us. Therefore, our pursuit of holiness is a grateful response to His grace, enabling us to live in a manner that brings Him glory. It compels us to examine how we represent God in the world, ensuring that our lives do not profane His name but rather serve as a vibrant testament to His set-apart nature, drawing others to acknowledge His holiness and majesty.

#### Questions for Reflection
* **In what practical ways might I unintentionally "profane" God's holy name in my daily life or interactions, perhaps through careless speech or inconsistent living?**
* **How does understanding that God "hallows" me change my perspective on my own pursuit of holiness, shifting it from a burden to a joyful response to His grace?**
* **What specific areas of my life—my finances, relationships, work, or leisure—need to be more intentionally set apart to reflect God's holiness?**
* **How can my community of faith collectively strive to "hallow" God's name more fully in our corporate worship, our outreach, and our witness to the world?**

### FAQ

**What does it mean to "profane God's holy name"?**

Answer: To "profane God's holy name" (Hebrew: _chalal_) means to treat that which is sacred as common, ordinary, or defiled. It involves actions, words, or attitudes that diminish God's glory, disrespect His character, or misrepresent His divine nature. This could include using His name carelessly (as in the Third Commandment, [Exodus 20:7](/exodus/20-7 "Exodus 20:7 - The Third Commandment")), breaking oaths made in His name, living in disobedience to His commands, or engaging in practices that bring disrepute upon Him. For Israel, it specifically related to failing to uphold the purity laws, offering blemished sacrifices, or treating the holy things of God's tabernacle with irreverence, thereby undermining the very basis of their covenant relationship (see [Leviticus 22:1-16](/leviticus/22-1-16 "Leviticus 22:1-16 - Priestly Purity and Holy Offerings")).

**How does God "hallow" His people, and why is this significant?**

Answer: God "hallows" (Hebrew: _qadash_) His people by setting them apart for Himself, making them holy and consecrated for His purposes. This is not something they achieve on their own but is a divine work of grace. In the Old Testament, God hallowed Israel through the covenant at Sinai, giving them laws and rituals that distinguished them as His chosen people and a "kingdom of priests and a holy nation" ([Exodus 19:5-6](/exodus/19-5-6 "Exodus 19:5-6 - Israel as a Treasured Possession")). He provided the means for atonement and purification, enabling them to dwell in His presence. This is significant because it establishes that true holiness originates with God. It is His initiative and power that enables His people to live in a way that honors Him, ensuring that all glory for their sanctification returns to Him.

**Is this verse still relevant for believers today, given the New Covenant?**

Answer: Absolutely. While the specific ceremonial laws of [Leviticus](/leviticus/1 "The Book of Leviticus - Laws of Holiness and Worship") have been fulfilled in Christ, the underlying theological principles remain eternally relevant. The command not to profane God's name is echoed in the New Testament's call to live lives worthy of the gospel ([Philippians 1:27](/philippians/1-27 "Philippians 1:27 - Live Worthy of the Gospel")) and to "hallow" God's name in prayer ("Hallowed be your name," [Matthew 6:9](/matthew/6-9 "Matthew 6:9 - The Lord's Prayer")). Moreover, the truth that God "hallows" us is central to Christian theology. Believers are declared holy in Christ ([1 Corinthians 1:2](/1_corinthians/1-2 "1 Corinthians 1:2 - Sanctified in Christ Jesus")) and are actively being sanctified by the Holy Spirit ([2 Thessalonians 2:13](/2_thessalonians/2-13 "2 Thessalonians 2:13 - Sanctification by the Spirit")). Thus, [Leviticus 22:32](/leviticus/22-32 "Leviticus 22:32 - God's Holy Name") provides a foundational understanding of God's character and His ongoing work of setting His people apart for His glory.

### CHRIST-CENTERED FULFILLMENT
Leviticus 22:32 finds its ultimate and most profound fulfillment in Jesus Christ. The demand that God's holy name not be profaned, but rather hallowed among His people, is perfectly embodied in the life and mission of Jesus. He perfectly honored the Father's name, declaring, "I have manifested your name to the people whom you gave me out of the world" ([John 17:6](/john/17-6 "John 17:6 - Jesus Manifests God's Name")). Through His sinless life, obedient death on the cross, and glorious resurrection, Jesus did not profane God's name but supremely hallowed it, revealing the Father's character of love, justice, and holiness in its purest form. He is the one who perfectly fulfilled the Law and its demands for holiness ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")). Furthermore, the declaration "I am the LORD which hallow you" is powerfully fulfilled through Christ's atoning work. We, who were unholy and defiled by sin, are now "sanctified through the offering of the body of Jesus Christ once for all" ([Hebrews 10:10](/hebrews/10-10 "Hebrews 10:10 - Sanctified by Christ's Offering")). It is through our union with Him that we are made holy and set apart for God's purposes, empowered by the Holy Spirit to live lives that reflect His character ([1 Peter 1:2](/1_peter/1-2 "1 Peter 1:2 - Sanctification by the Spirit")). Thus, the ancient command to hallow God's name is not merely an external obligation but an internal reality for those who are in Christ, for He Himself is our sanctification ([1 Corinthians 1:30](/1_corinthians/1-30 "1 Corinthians 1:30 - Christ Our Sanctification")), enabling us to live lives that truly bring glory to the Father's holy name.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 18:21

And thou shalt not let any of thy seed pass through [the fire] to Molech, neither shalt thou profane the name of thy God: I [am] the LORD.

Luke 11:2

And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.

Matthew 6:9

¶ After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.

Leviticus 10:3

¶ Then Moses said unto Aaron, This [is it] that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.

Leviticus 22:2

Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name [in those things] which they hallow unto me: I [am] the LORD.

John 17:17

¶ Sanctify them through thy truth: thy word is truth.

1 Corinthians 1:2

Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called [to be] saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours: