Leviticus 24:11

KJV

And the Israelitish woman's son blasphemed the name [of the LORD], and cursed. And they brought him unto Moses: (and his mother's name [was] Shelomith, the daughter of Dibri, of the tribe of Dan:)

KJV (with Strong's)

And the Israelitish {H3482} woman's {H802} son {H1121} blasphemed {H5344} the name {H8034} of the LORD, and cursed {H7043}. And they brought {H935} him unto Moses {H4872}:(and his mother's {H517} name {H8034} was Shelomith {H8019}, the daughter {H1323} of Dibri {H1704}, of the tribe {H4294} of Dan {H1835}:)

Complete Jewish Bible

in the course of which the son of the woman of Isra'el uttered the Name [Yud-Heh-Vav-Heh] in a curse. So they brought him to Moshe. (His mother's name was Shlomit the daughter of Dibri, of the tribe of Dan.)

Berean Standard Bible

The son of the Israelite woman blasphemed the Name with a curse. So they brought him to Moses. (His mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)

American Standard Version

and the son of the Israelitish woman blasphemed the Name, and cursed; and they brought him unto Moses. And his mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan.

Commentary

### SUMMARY
Leviticus 24:11 records a profoundly significant incident during Israel's wilderness sojourn, detailing the egregious act of a man who not only blasphemed the sacred name of the LORD but also cursed. This pivotal event, involving the son of an Israelitish woman and an Egyptian father, immediately prompted his apprehension and presentation before Moses, thereby underscoring the extreme gravity with which the nascent covenant community regarded offenses against God's holiness and the absolute necessity of divine arbitration in such matters. The verse serves as a crucial narrative bridge, setting the stage for the establishment of a severe and foundational legal precedent concerning blasphemy within Israel, highlighting the non-negotiable sanctity of God's divine name and character.

### CONTEXT
* **Literary Context:** This incident in [Leviticus 24:11](/leviticus/24-11 "Leviticus 24:11 - The Blasphemer") is strategically placed immediately following the detailed instructions for the daily maintenance of the Tabernacle's holy lamps and the regular presentation of the showbread before the LORD, as outlined in [Leviticus 24:1-9](/leviticus/24 "Leviticus 24 - Laws for the Tabernacle and Punishments"). This juxtaposition is highly significant; it emphasizes that while ritual purity and proper worship are vital, the foundational reverence for God's very name is paramount and undergirds all other aspects of communal and spiritual life. The sanctity of the sacred space and its rituals is intrinsically linked to the sanctity of the Divine Name. The narrative of the blasphemer, introduced in [Leviticus 24:10](/leviticus/24-10 "Leviticus 24:10 - Origin of the Blasphemer"), serves as a stark interruption, demonstrating that a direct affront to God's character through His name is an offense of the highest order, demanding immediate and decisive attention, even amidst the ongoing sacred duties. The subsequent verses in [Leviticus 24:12-16](/leviticus/24-12-16 "Leviticus 24:12-16 - The Judgment for Blasphemy") then detail the divine judgment and the specific law established as a direct result of this unprecedented act, highlighting the direct consequence of profaning God's sacred name.

* **Historical & Cultural Context:** The incident occurs during Israel's formative period in the wilderness, a critical time when God was actively establishing His covenant with them, defining their identity as a holy nation, and instituting the laws that would govern their society. In the ancient Near East, a name was not merely a label but was understood to embody the very character, reputation, and authority of the person or deity it represented. To "blaspheme the name" of a god was therefore a direct assault on that deity's essence, power, and sovereignty. For Israel, the name YHWH (the LORD) was uniquely sacred, representing God's personal, covenantal presence and His absolute sovereignty. This act of blasphemy was a direct and egregious violation of the Third Commandment, "You shall not take the name of the LORD your God in vain" ([Exodus 20:7](/exodus/20-7 "Exodus 20:7 - The Third Commandment"); reiterated in [Deuteronomy 5:11](/deuteronomy/5-11 "Deuteronomy 5:11 - The Third Commandment Reiteration")). The fact that the offender was the son of an Israelitish woman and an Egyptian man ([Leviticus 24:10](/leviticus/24-10 "Leviticus 24:10 - The Blasphemer's Background")) highlights the impartiality and universality of God's law; once within the covenant community, all individuals, regardless of their lineage, were bound by its statutes. The immediate bringing of the offender to Moses underscores the recognition that this was an offense requiring divine, not merely human, judgment, setting a crucial precedent for the administration of justice in Israel.

* **Key Themes:** This verse contributes significantly to several major theological and narrative themes within Leviticus and the broader Pentateuch. Primarily, it powerfully reinforces the theme of **God's absolute holiness and the sanctity of His name**, demonstrating that any affront to His character is an offense of the highest order, demanding severe consequences. It also highlights the theme of **divine justice and legal precedent**, as this incident serves as the catalyst for the establishment of a specific law regarding blasphemy, emphasizing that God's laws are applied impartially within the covenant community. Furthermore, it touches upon the theme of **communal responsibility for holiness**, as the people immediately recognized the gravity of the sin and brought the offender to Moses, indicating their understanding that such an act defiled the entire camp and required divine intervention to restore purity. This event underscores the delicate balance between ritual purity, as seen in the preceding verses concerning the Tabernacle, and the ethical demands of revering God's name, both essential for maintaining a holy relationship with God.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Blasphemed (Hebrew, _nâqab'_):** The Hebrew verb נָקַב (_nâqab_) literally means "to puncture," "to perforate," or "to specify/designate." In this context, it signifies a deliberate, pointed, and explicit verbal assault or piercing insult directed against the sacred name of the LORD. It implies a conscious act of profanation, a direct and intentional "piercing" of the divine honor and character, rather than a casual or unintentional misuse. This is not merely speaking ill of God, but specifically and intentionally using His sacred name in a way that dishonors or defiles it, often in the context of a curse or defiance, thereby striking through His reputation.
* **Cursed (Hebrew, _qâlal'_):** The verb קָלַל (_qâlal_) means "to be light," "to be trifling," or "to treat with contempt," and in its Piel stem, "to curse." When paired with "blasphemed," it intensifies the nature of the offense, indicating not just a verbal abuse but a profound act of contempt and disdain for God. To "curse" God implies wishing evil upon Him or treating Him as insignificant, thereby attempting to diminish His glory and authority. This word underscores the active, aggressive, and contemptuous nature of the verbal assault, seeking to make God "light" or worthless in the eyes of others.
* **Name (Hebrew, _shêm'_):** The Hebrew word שֵׁם (_shêm_) refers to an appellation, a mark or memorial of individuality. In ancient thought, a name was inextricably linked to the essence, character, honor, and authority of the one named. To blaspheme or curse the "Name of the LORD" (YHWH) was therefore not merely an offense against a word, but a direct affront to God's very being, His holiness, His power, and His covenant relationship with Israel. It was an attack on His divine reputation and sovereignty, considered the ultimate act of rebellion against the Most High, as His name embodies His manifest presence and character.

#### Verse Breakdown
* **"And the Israelitish woman's son blasphemed the name [of the LORD], and cursed."**: This opening clause precisely identifies the perpetrator and the dual nature of his heinous offense. The preceding verse (Leviticus 24:10) established his mixed heritage, subtly highlighting the universality of God's law within the covenant community. The act itself is described as a direct, deliberate, and public verbal assault on the divine character, involving both a specific profanation of God's sacred name and a general act of cursing, demonstrating profound contempt and defiance. This was a direct violation of the Third Commandment, striking at the very core of God's identity.
* **"And they brought him unto Moses:"**: This indicates the immediate and decisive reaction of the community. The people recognized the extreme gravity of the offense, understanding that such a profound violation of divine holiness could not be dealt with by ordinary means or human judgment alone. Bringing the offender to Moses, God's appointed mediator, signifies their immediate appeal to divine authority for arbitration and judgment, acknowledging the unprecedented nature of the sin and the urgent need for a divinely revealed verdict to maintain the purity of the camp.
* **"(and his mother's name [was] Shelomith, the daughter of Dibri, of the tribe of Dan:)"**: This parenthetical detail provides specific genealogical information about the offender's mother. While seemingly incidental, it serves several important functions: it grounds the narrative in historical reality, providing precise details for a significant legal precedent; it emphasizes the human element within the broader divine judgment, showing that this was a real person from a known family; and it potentially underscores the impartiality of God's law, as this individual, despite his mixed parentage, was fully accountable within the Israelite community. The mention of the tribe of Dan further solidifies the factual basis of the account and reinforces the idea that this incident involved a known individual within the Israelite community, making the subsequent judgment a clear and public example for all.

#### Literary Devices
The passage employs several potent literary devices to underscore the gravity of the event and its implications. **Juxtaposition** is powerfully evident in the placement of this narrative immediately after detailed instructions for Tabernacle rituals. This abrupt shift from sacred service to a profane act powerfully highlights that reverence for God's name is not merely one law among many, but the foundational principle upon which all worship and communal life rest, demonstrating that external rituals are meaningless without internal reverence. The detailed genealogical note regarding the mother's name and tribe serves as a form of **Verisimilitude**, lending an air of historical authenticity and specificity to the account, emphasizing that this was a real event with real consequences for a known individual, not a mere parable. Furthermore, the immediate action of "bringing him unto Moses" functions as **Foreshadowing**, signaling that this offense is of such magnitude that it will require direct divine intervention and will lead to the establishment of a significant, perhaps capital, legal precedent, which is indeed revealed in the subsequent verses of [Leviticus 24](/leviticus/24 "Leviticus 24 - Laws and Punishments").

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 24:11 profoundly establishes the non-negotiable sanctity of God's name, revealing that it embodies His very character, authority, and presence. To blaspheme or curse this name is the ultimate act of defiance against the divine, a direct assault on God's holiness and sovereignty. This incident underscores the absolute seriousness with which God regards irreverence, demonstrating that maintaining the purity of His name is foundational to the covenant relationship and the moral order of Israel. It also highlights the impartiality of divine justice, as the law applies equally to all within the community, regardless of background, and emphasizes the necessity of divine revelation for judgments concerning matters of ultimate holiness and sin, particularly when no prior legal precedent exists. The incident serves as a stark reminder that God's name is not to be trifled with, but is to be held in utmost reverence and awe.

* [Exodus 20:7](/exodus/20-7 "Exodus 20:7 - The Third Commandment")
* [Deuteronomy 5:11](/deuteronomy/5-11 "Deuteronomy 5:11 - The Third Commandment Reiteration")
* [Leviticus 24:16](/leviticus/24-16 "Leviticus 24:16 - The Law for Blasphemy")

### REFLECTION AND APPLICATION
While the specific judicial penalties of ancient Israel are not directly applied in contemporary society, the timeless principles embedded in [Leviticus 24:11](/leviticus/24-11 "Leviticus 24:11 - The Blasphemer") remain profoundly relevant for believers today. This passage calls us to cultivate a deep and abiding reverence for the name of God, recognizing that His name encapsulates His glorious character, infinite power, and covenant faithfulness. Our speech, thoughts, and actions should consistently reflect this awe and respect. This means not only refraining from explicit cursing or blasphemy, but also avoiding the casual, flippant, or vain use of God's name in everyday conversation, ensuring our words always reflect His majesty. It challenges us to consider whether our lives truly honor the One whose name we bear as Christians, ensuring that our words are seasoned with grace and our conduct brings glory to Him. We are called to uphold the sanctity of God's name by living in a manner worthy of His calling, demonstrating His holiness to a watching world, and consciously seeking to hallow His name in all we do.

#### Questions for Reflection
* **In what ways might we, perhaps unintentionally, "take the name of the LORD in vain" in our modern context, beyond explicit cursing?**
* **How does our daily speech, including our casual expressions and online interactions, reflect our reverence for God's character and authority?**
* **What practical steps can we take to cultivate a deeper sense of awe and respect for God's holy name in our personal lives and within our communities?**
* **How does the impartiality of God's law, as seen in this passage where lineage did not exempt the offender, inform our understanding of justice and accountability today, both for ourselves and for others?**

### FAQ

**Why is the mother's name and tribe specifically mentioned in this verse?**

Answer: The specific mention of Shelomith, daughter of Dibri, of the tribe of Dan, serves several important purposes. First, it grounds the narrative in historical reality, providing concrete details for what became a foundational legal precedent in Israel. This specificity lends credibility and weight to the ensuing divine judgment. Second, it highlights the impartiality of God's law; despite the individual's mixed heritage (Israelitish mother, Egyptian father, as noted in [Leviticus 24:10](/leviticus/24-10 "Leviticus 24:10 - The Blasphemer's Background")), he was subject to the same divine laws as any full-blooded Israelite once he was part of the community. This detail underscores that covenant membership, not ancestry, determined legal accountability. Finally, it provides a clear and precise record for future generations, emphasizing the seriousness and specificity of the incident that led to the establishment of the capital punishment for blasphemy, making it a memorable and undeniable case study.

**What exactly does "blasphemed the name [of the LORD]" entail, beyond just cursing?**

Answer: The Hebrew verb for "blasphemed" (_naqav_) suggests a deliberate, intentional act of profanation, a "piercing" or "designating" of God's name in a way that profoundly dishonors it. It goes far beyond a casual or thoughtless misuse of God's name. It implies a direct, willful, and public assault on God's character, authority, and holiness, often in the context of a curse or defiance. When combined with "cursed" (_qalal_), it signifies a profound act of contempt and disdain, actively seeking to diminish God's glory or wishing evil upon Him. This was considered an ultimate act of rebellion against the divine essence, an attack on the very reputation and sovereignty of YHWH, demonstrating a complete lack of reverence and an active desire to defile what is sacred.

**How does this incident relate to the Third Commandment, "You shall not take the name of the LORD your God in vain" ([Exodus 20:7](/exodus/20-7 "Exodus 20:7 - The Third Commandment"))?**

Answer: This incident is a direct and extreme violation of the Third Commandment. While "taking the name in vain" can encompass various forms of irreverence, including casual or insincere oaths, using God's name lightly, or misrepresenting His character, the act of blaspheming and cursing God's name, as seen in [Leviticus 24:11](/leviticus/24-11 "Leviticus 24:11 - The Blasphemer"), represents the most egregious and defiant manifestation of this prohibition. It demonstrates the ultimate contempt for God's holiness and His covenant relationship with Israel, a direct assault on His divine being. The severe penalty prescribed in [Leviticus 24:16](/leviticus/24-16 "Leviticus 24:16 - The Law for Blasphemy") for this act underscores the absolute seriousness with which God views the sanctity of His name, reinforcing the weight and importance of the Third Commandment for the entire community and for all generations.

### CHRIST-CENTERED FULFILLMENT
The profound sanctity of God's name, so rigorously upheld in [Leviticus 24:11](/leviticus/24-11 "Leviticus 24:11 - The Blasphemer") and the subsequent judgment, finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is the very embodiment of God's name and character, the "radiance of God's glory and the exact representation of his being" ([Hebrews 1:3](/hebrews/1-3 "Hebrews 1:3 - Christ's Superiority")). While the Old Testament law prescribed death for blasphemy against YHWH, the New Testament reveals the ultimate blasphemy to be the rejection of God's Son, who perfectly revealed the Father's name to humanity ([John 17:6](/john/17-6 "John 17:6 - Jesus Reveals God's Name")). Ironically, Jesus Himself was accused of blasphemy by those who failed to recognize His divine identity, claiming to be God's Son ([Matthew 26:65](/matthew/26-65 "Matthew 26:65 - Jesus Accused of Blasphemy")), yet it was through His sacrificial death that the Father's name was ultimately glorified and vindicated, demonstrating the depth of divine love and justice. In the New Covenant, the focus shifts from external legal penalties to an internalized reverence for God's name, made possible by the indwelling Holy Spirit, who enables believers to truly hallow God's name. We are now called to honor God's name not merely by avoiding explicit curses, but by living lives that reflect His holiness, by proclaiming the name of Jesus, "the name that is above every name" ([Philippians 2:9](/philippians/2-9 "Philippians 2:9 - The Name Above All Names")), and by recognizing that "there is no other name under heaven given among mortals by which we must be saved" ([Acts 4:12](/acts/4-12 "Acts 4:12 - Salvation Through Christ's Name")). Thus, the ancient law's demand for reverence for God's name is fulfilled in Christ, who not only perfectly honored the Father's name but also made it possible for us to genuinely hallow it through faith in Him, becoming children who bear His glorious 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

Exodus 3:15

And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this [is] my name for ever, and this [is] my memorial unto all generations.

Exodus 18:26

And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.

Exodus 18:22

And let them judge the people at all seasons: and it shall be, [that] every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear [the burden] with thee.

Job 2:5

But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.

Leviticus 24:15

And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.

Leviticus 24:16

And he that blasphemeth the name of the LORD, he shall surely be put to death, [and] all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name [of the LORD], shall be put to death.

Isaiah 8:21

And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward.