TRV
Translation
King James Version
And Moses spake to the children of Israel, that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the LORD commanded Moses.
KJV (with Strong's)
Complete Jewish Bible
So Moshe spoke to the people of Isra'el, and they took the man who had cursed outside the camp and stoned him to death. Thus the people of Isra'el did as ADONAI had ordered Moshe. see readings for Parashah 41]
Berean Standard Bible
Then Moses spoke to the Israelites, and they took the blasphemer outside the camp and stoned him. So the Israelites did as the LORD had commanded Moses.
American Standard Version
And Moses spake to the children of Israel; and they brought forth him that had cursed out of the camp, and stoned him with stones. And the children of Israel did as Jehovah commanded Moses.
World English Bible Messianic
Moses spoke to the children of Israel; and they brought out him who had cursed out of the camp, and stoned him with stones. The children of Israel did as the LORD commanded Moses.
Geneva Bible (1599)
Then Moses tolde the children of Israel, and they brought the blasphemer out of the hoste, and stoned him with stones: so the children of Israel did as the Lord had commanded Moses.
Young's Literal Translation
And Moses speaketh unto the sons of Israel, and they bring out the reviler unto the outside of the camp, and stone him with stones; and the sons of Israel have done as Jehovah hath commanded Moses.
In the KJVVerse 3,470 of 31,102
Study This Verse
Commentary on Leviticus 24 verses 10–23
10 ¶ And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp;
11 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:)
12 And they put him in ward, that the mind of the LORD might be shewed them.
13 And the LORD spake unto Moses, saying,
14 Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him.
15 And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin.
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.
17 And he that killeth any man shall surely be put to death.
18 And he that killeth a beast shall make it good; beast for beast.
19 And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him;
20 Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again.
21 And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death.
22 Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the LORD your God.
23 And Moses spake to the children of Israel, that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the LORD commanded Moses.
Evil manners, we say, beget good laws. We have here an account of the evil manners of a certain nameless mongrel Israelite, and the good laws occasioned thereby.
I. The offender was the son of an Egyptian father and an Israelitish mother (Lev 24:10); his mother was of the tribe of Dan, Lev 24:11. Neither he nor his father is named, but his mother only, who was an Israelite. This notice is taken of his parentage either, 1. To intimate what occasioned the quarrel he was engaged in. The Jews say, "He offered to set up his tent among the Danites in the right of his mother, but was justly opposed by some or other of that tribe, and informed that his father being an Egyptian he had no part nor lot in the matter, but must look upon himself as a stranger." Or, 2. To show the common ill effect of such mixed marriages. When a daughter of Israel would marry an idolatrous malignant Egyptian, what could be the fruit of such a marriage but a blasphemer? For the children will be apt to take after the worse side, whichsoever it is, and will sooner learn of an Egyptian father to blaspheme than of an Israelitish mother to pray and praise.
II. The occasion of the offence was contention: He strove with a man of Israel. The mixed multitude of Egyptians that came up with Israel (Exo 12:38) were in many ways hurtful to them, and this was one, they were often the authors of strife. The way to preserve the peace of the church is to preserve the purity of it. In this strife he broke out into ill language. Note, When quarrels begin we know not what mischief they will make before they end, nor how treat a matter a little fire may kindle. When men's passion is up they are apt to forget both their reason and their religion, which is a good reason why we should not be apt either to give or to resent provocation, but leave off strife before it be meddled with, because the beginning of it is as the letting forth of water.
III. The offence itself was blasphemy and cursing, Lev 24:11. It is supposed that his cause came to be heard before the judges, who determined that he had no right to the privileges of an Israelite, his father being an Egyptian, and that, being enraged at the sentence, 1. He blasphemed the name of the Lord. He blasphemed the name, that is, he blasphemed God, who is known by his name only, not by his nature, or any similitude. Not as if God were a mere name, but his is a name above every name. The translators add of the Lord, which is implied, but not expressed, in the original, for the greater reverence of the divine Majesty: it is a shame that it should be found on record that the very name of Jehovah should be blasphemed; tell it not in Gath. It is a fond conceit of the superstitious Jews that his blasphemy was in pronouncing the name of Jehovah, which they call ineffable: he that made himself known by that name never forbade the calling of him by that name. It is probable that finding himself aggrieved by the divine appointment, which separated between the Israelites and strangers, he impudently reproached both the law and the Law-maker, and set him at defiance. 2. He cursed either God himself (and then his cursing was the same with blaspheming) or the person with whom he strove. Imprecations of mischief are the hellish language of hasty passion, as well as of rooted malice. Or perhaps he cursed the judges that gave sentence against him; he flew in the face of the court, and ridiculed the processes of it; thus he added sin to sin.
IV. The caution with which he was proceeded against for this sin. The witnesses or inferior judges brought him and his case (which was somewhat extraordinary) unto Moses (Lev 24:11), according to the order settled (Exo 18:22), and Moses himself would not give judgment hastily, but committed the offender into custody, till he had consulted the oracle in this case. Note, Judges must deliberate; both those that give the verdict and those that give the sentence must consider diligently what they do, and do nothing rashly, for the judgment is God's (Deu 1:17), and before him there will be a rehearing of the cause. They waited to know what was the mind of the Lord, whether he was to be put to death by the hand of the magistrate or to be left to the judgment of God: or, rather, they wanted to know whether he should be stoned, as those were to be that only cursed their parents (Jdg 20:9), or whether, the crime being so much greater, some sorer punishment should be inflicted on him. Note, Those that sit in judgment should sincerely desire, and by prayer and the use of all good means should endeavour to know the mind of the Lord, because they judge for him (Ch2 19:6) and to him they are accountable.
V. Sentence passed upon this offender by the righteous Judge of heaven and earth himself: Let all the congregation stone him, v. 14. God could have cut him off by an immediate stroke from heaven, but he would put this honour upon the institution of magistracy to make use of it for the supporting and vindicating of his own glory in the world. Observe, 1. The place of execution appointed: Bring him forth without the camp. To signify their detestation of the crime, they must thus cast out the criminal as an abominable branch, and separate him from them as an unclean thing and unworthy a place in the camp of Israel. 2. The executioners: Let all the congregation do it, to show their zeal for the honour of God's name. Every man should have a stone to throw at him that blasphemes God, reckoning himself nearly concerned in the reproaches cast on God, Psa 69:9. Thus also the greater terror would be cast upon the congregation; those that once helped to stone a blasphemer would ever after dread every thing that bordered upon blasphemy, that looked like it or looked towards it. 3. The solemnity of the execution; before the congregation stoned him, the witnesses were to lay their hands upon his head. The Jews say that this was used in the execution of no criminals but blasphemers; and that it was done with words to this purport, "Thy blood be upon thy own head, for thou thyself hast occasioned it. Let no blame be laid on the law, judges, juries, or witnesses; if thou scornest, thou alone shalt bear it."
VI. A standing law made upon this occasion for the stoning of blasphemers, Lev 24:15, Lev 24:16. Magistrates are the guardians of both tables, and ought to be as jealous for the honour of God against those that speak contemptuously of his being and government as for the public peace and safety against the disturbers of them. 1. A great stress is laid upon this law, as in no case to be dispensed with: He shall surely be put to death; they shall certainly stone him. Those that lightly esteemed God's honour might think it hard to make a man an offender for a word (words are but wind); but God would let them know that they must not make light of such words as these, which come from malice against God in the heart of him that speaks, and must occasion either great guilt or great grief to those that hear. 2. It is made to extend to the strangers that sojourned among them, as well as those that were born in the land. God never made any law to compel strangers to be circumcised and embrace the Jewish religion (proselytes made by force would be no honour to the God of Israel), but he made a law to restrain strangers from speaking evil of the God of Israel. 3. He that was put to death for blasphemy is said to bear his sin, in the punishment of it; no sacrifice being appointed, on the head of which the sin might be transferred, he himself was to bear it upon his own head, as a sacrifice to divine justice. So his own tongue fell upon him (Psa 64:8), and the tongue of a blasphemer will fall heavily.
VII. A repetition of some other laws annexed to this new law. 1. That murder should be punished with death (Lev 24:17, and again Lev 24:21), according to an ancient law in Noah's time (Gen 9:6), and the very law of nature, Gen 4:10. 2. That maimers should in like manner be punished by the law of retaliation, Lev 24:19, Lev 24:20. Not that men might in these cases be their own avengers, but they might appeal to the civil magistrate, who should award suffering to the injurious and satisfaction to the injured as should be thought fit in proportion to the hurt done. This law we had before, Exo 22:4, Exo 22:5. And it was more agreeable to that dispensation, in which were revealed the rigour of the law and what sin deserved, than to the dispensation we are under, in which are revealed the grace of the gospel and the remission of sins: and therefore our Saviour has set aside this law (Mat 5:38, Mat 5:39), not to restrain magistrates from executing public justice, but to restrain us all from returning personal injuries and to oblige us to forgive as we are and hope to be forgiven. 3. That hurt done wilfully to a neighbour's cattle should be punished by making good the damage, Lev 24:18, Lev 24:21. Thus the divine law took not only their lives, but their goods also under its protection. Those beasts which belonged to no particular person, but were, as our law speaks, ferae naturae - of a wild nature, it was lawful for them to kill; but not those which any man had a property in. Does God take care for oxen? Yes; for our sakes he does. 4. That strangers, as well as native Israelites, should be both entitled to the benefit of this law, so as not to suffer wrong, and liable to the penalty of this law in case they did wrong. And, it should seem, this is it that brings in these laws here, to show how equitable it was that strangers as well as Israelites should be punished for blasphemy, because strangers as well as Israelites were punishable for other crimes. And there may be this further reason for the recognition of these laws here, God would hereby show what provision he had made for man's safety, in punishing those that were injurious to him, which should be an argument with magistrates to be jealous for his honour, and to punish those that blasphemed his name. If God took care for their comfort, they ought to take care for his glory.
VIII. The execution of the blasphemer. Moses did, as it were, sign the warrant or it: He spoke unto the children of Israel to do it, and they did as the Lord commanded Moses, Lev 24:23. This teaches that death is the wages of sin, and that blasphemy in particular is an iniquity to be punished by the judges. But, if those who thus profane the name of God escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgments. This blasphemer was the first that died by the law of Moses. Stephen, the first that died for the gospel, died by the abuse of this law; the martyr and the malefactor suffered the same death: but how vast the difference between them!
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–23. Public domain.
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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.
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SUMMARY
Leviticus 24:23 serves as the climactic conclusion to the narrative of the blasphemer, detailing the swift and decisive execution of divine judgment. This verse powerfully underscores the absolute sanctity of God's Name, the severe consequences of profaning it, and the immediate, collective obedience of the Israelite community in upholding the divine command, thereby purifying the camp from defilement and affirming God's holy presence among His people.
CONTEXT
Literary Context: This verse provides the definitive conclusion to the narrative initiated in Leviticus 24:10, which introduces a man of mixed Israelite and Egyptian parentage who "blasphemed the Name" (YHWH) and "cursed." Following this egregious act, the man was held in custody until a clear divine directive could be obtained from the Lord through Moses (Leviticus 24:11-12). The subsequent divine command, delivered to Moses, explicitly prescribed stoning outside the camp for blasphemy, establishing a foundational legal precedent. This specific case then transitions into a broader set of judicial principles for capital offenses and personal injury, emphasizing the principle of "life for life" and "eye for eye" (Leviticus 24:17-22). Thus, Leviticus 24:23 demonstrates the immediate and unwavering implementation of this newly established divine law, reinforcing the gravity of the transgression within the broader legal framework of the covenant and showcasing the Israelites' prompt obedience.
Historical & Cultural Context: The events of Leviticus 24 unfold during Israel's encampment in the wilderness, a pivotal period following the giving of the Law at Mount Sinai and preceding their entry into the Promised Land. In ancient Near Eastern cultures, a name was not merely an identifier but represented the very essence, character, and authority of the person or deity. To "blaspheme the Name of the LORD" (YHWH) was therefore not merely an insult but a direct, intentional, and profound assault on God's holy character, His covenant relationship with Israel, and His supreme authority. This act constituted a severe violation of the Third Commandment, which strictly prohibits taking the Lord's Name in vain. Stoning, as a form of capital punishment, was a communal act in ancient Israel, symbolizing the entire community's rejection of the offender and their collective participation in removing defilement. The execution "outside the camp" further emphasized the critical need to purge impurity from the sacred space where God's presence dwelled, thereby protecting the community from divine wrath and maintaining its holiness.
Key Themes: This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the theme of God's Absolute Holiness and Purity, which permeates the entire book. The severe penalty for blasphemy underscores that God's Name is sacred and His character is inviolable, demanding ultimate reverence. Closely related is the theme of Maintaining Communal Purity and Sanctity. The act of removing the blasphemer "out of the camp" before execution highlights the necessity of purging defilement from the midst of God's people to ensure His continued presence and blessing, as seen in other commands for removing the unclean (Numbers 5:2-3). The narrative also exemplifies The Authority and Immutability of Divine Law, demonstrating that God's commands are to be obeyed without question or delay, establishing a precedent for justice within the covenant community. Finally, the collective obedience of the Israelites reinforces the theme of Covenant Faithfulness and Corporate Responsibility, showing the community's commitment to upholding God's standards and their shared accountability for the holiness of the nation.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 24:23 employs several potent literary devices to convey its profound message. Narrative Progression is paramount, as the verse brings the incident of the blasphemer to its swift and definitive conclusion, demonstrating the immediate and direct application of divine law after its pronouncement. The phrase "And the children of Israel did as the LORD commanded Moses" functions as a Formulaic Conclusion, a common literary pattern in legal and narrative texts within the Pentateuch, signaling the successful and complete execution of a divine directive and affirming Israel's obedience. Symbolism is profoundly present in the act of stoning "out of the camp," representing both the communal expulsion of defilement and the public condemnation of the sin, thereby ensuring the purity and sanctity of the holy community. Furthermore, the entire narrative, culminating in this verse, serves as a Case Law Example, illustrating the concrete application of the broader principle of reverence for God's Name and the severe consequences for its profanation, thereby serving as a deterrent and an instruction for future generations.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully encapsulates several core theological truths: the absolute holiness of God, the gravity of sin against His divine character, and the necessity of communal obedience to maintain the purity of His covenant people. The execution of the blasphemer was not merely punitive but served as a profound object lesson in the sanctity of God's Name, demonstrating that any direct affront to His character demanded the most severe consequences. It underscored God's unwavering righteousness and His commitment to upholding His moral order within the covenant community, ensuring that His holy presence could remain among them without defilement. This act of judgment was an essential component of maintaining the covenant relationship and teaching Israel the profound reverence due to their God.
REFLECTION AND APPLICATION
While modern legal systems do not apply capital punishment for blasphemy, the underlying principles of profound respect, reverence, and awe for God remain eternally vital for believers. This passage calls us to a deep introspection regarding how we regard and use God's Name, urging us to avoid its casual, irreverent, or manipulative use. It reminds us that sin, particularly that which directly assaults God's holiness, carries serious consequences, both in this life and eternally, and that God's justice is an immutable aspect of His character. Furthermore, the immediate and collective obedience of the Israelites serves as a powerful model for the church today: to live lives that reflect God's holiness, to actively seek to remove spiritual defilement from our personal lives and communities, and to uphold God's revealed will with unwavering commitment. Our reverence for God should manifest not only in our words but also in our actions, reflecting His purity and righteousness in a world that often disregards Him, demonstrating that we truly hallow His Name in every aspect of our existence.
Questions for Reflection
FAQ
Why was the punishment for blasphemy so severe in ancient Israel?
Answer: The severity of the punishment for blasphemy (stoning to death) in ancient Israel stemmed from the profound understanding of God's absolute holiness and the unique nature of His covenant with Israel. In this context, God's Name represented His very essence, character, and authority. To blaspheme His Name was not merely an insult but a direct, intentional assault on God Himself, a rejection of His sovereignty, and a fundamental breach of the covenant (Exodus 20:7). Such an act was considered an ultimate rebellion that could defile the entire community and jeopardize God's holy presence among His people. The punishment was therefore a necessary act of purification, removing the defilement and upholding the sanctity of the camp in the presence of a holy God (Leviticus 24:16). It served as a stark deterrent and a clear declaration of God's righteous standards.
Does this passage apply to believers today, given that we are not under the Old Testament ceremonial law?
Answer: While believers today are not under the Mosaic ceremonial or civil laws in the same way ancient Israel was, the underlying theological principles of Leviticus 24:23 remain profoundly relevant. The passage fundamentally teaches us about the absolute holiness of God, the gravity of sin, and the importance of reverence for His Name. Though the specific legal penalty of stoning for blasphemy is not applied in the New Covenant, the spiritual principle of holding God's Name in the highest esteem and avoiding any form of irreverence or profanity is still commanded (Matthew 6:9; Colossians 3:17). We are called to live lives that honor God's Name and reflect His holiness, understanding that sin still has serious consequences, though now addressed through Christ's atoning sacrifice and the transforming power of the Holy Spirit.
What is the significance of stoning the blasphemer "out of the camp"?
Answer: Stoning the blasphemer "out of the camp" held profound symbolic and practical significance. The Israelite camp was considered a holy space because God's presence dwelt within it, specifically in the Tabernacle. Anything that defiled this holy space, whether ritually or morally, had to be removed to maintain the community's purity and avoid divine wrath. Expelling the offender "out of the camp" before execution symbolized the complete removal of the defilement and the sinner from the consecrated community. It visually represented the community's rejection of the sin and the sinner, ensuring that the holiness of God's dwelling place was preserved and that the entire nation was protected from the consequences of the individual's transgression (Numbers 5:2-3). This act underscored the communal responsibility for maintaining the sanctity of God's dwelling place among His people.
CHRIST-CENTERED FULFILLMENT
Leviticus 24:23, with its stark depiction of judgment for blasphemy and the communal act of purification, finds its ultimate fulfillment in the person and work of Jesus Christ. The blasphemer, cast "out of the camp" and bearing the curse of the community, powerfully foreshadows Christ, who was "brought outside the gate" of Jerusalem to suffer and die, bearing the curse of our sin upon Himself (Hebrews 13:12). The terrifying severity of the punishment for profaning God's Name underscores the infinite holiness of God and the depth of human sin, which required a perfect and ultimate sacrifice. Jesus, the sinless Lamb of God who takes away the sin of the world, became the ultimate substitute, taking upon Himself the curse and judgment that humanity deserved for its rebellion and desecration of God's holiness (Galatians 3:13). Through His atoning death, Christ effectively "purified the camp" of God's people, not by removing an individual sinner, but by removing the very sin that separates humanity from a holy God (2 Corinthians 5:21; Romans 3:23-26). Thus, the terrifying justice of Leviticus 24:23 points to the glorious mercy found in Christ, who perfectly satisfied God's righteous demands and made a way for sinful humanity to be reconciled to the Holy One, offering cleansing and new life to all who believe.