The son of the Israelite womanThis phrase highlights the mixed heritage of the individual involved, as he is the son of an Israelite woman and an Egyptian father (as noted in the broader context of
Leviticus 24:10). This mixed lineage may have contributed to tensions within the community, reflecting the broader theme of Israel's struggle to maintain purity and distinctiveness from surrounding nations. The mention of his mother being an Israelite emphasizes the importance of maternal lineage in Jewish identity.
blasphemed the Name with a curse
Blasphemy, particularly against the divine Name of God (YHWH), was considered a grave sin in Israelite society. The "Name" refers to the sacred and ineffable name of God, which was held in the highest reverence. This act of blasphemy is significant as it directly violates the Third Commandment (Exodus 20:7), which prohibits taking the Lord's name in vain. The severity of this sin is underscored by the prescribed punishment of death (Leviticus 24:16), illustrating the holiness and sanctity attributed to God's name.
So they brought him to Moses
Moses, as the leader and mediator between God and the Israelites, was responsible for adjudicating serious matters such as this. Bringing the blasphemer to Moses indicates the need for divine guidance in handling such a serious offense. This action reflects the theocratic nature of Israelite society, where civil and religious laws were intertwined, and Moses served as the primary judge and lawgiver.
(His mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)
The inclusion of the mother's name and her tribal affiliation serves several purposes. It provides a specific historical and genealogical context, emphasizing the importance of tribal identity in Israel. The tribe of Dan, one of the twelve tribes of Israel, had its own unique history and challenges, including issues of idolatry and faithfulness (Judges 18). Naming Shelomith and her father Dibri personalizes the narrative, highlighting the communal impact of individual actions. This detail also underscores the biblical theme of accountability and the consequences of sin within the community.
Persons / Places / Events
1.
The Israelite Woman's SonThe central figure in this verse, he is the son of an Israelite woman and an Egyptian father. His actions lead to a significant legal and moral discussion among the Israelites.
2.
ShelomithThe mother of the blasphemer, identified as the daughter of Dibri, from the tribe of Dan. Her lineage is mentioned to highlight the mixed heritage of her son.
3.
The CampThe setting where the event takes place, representing the community of Israel and the place where God's laws are to be upheld.
4.
Blasphemy IncidentThe event where the son of the Israelite woman blasphemes the Name of God, leading to his arrest and the subsequent legal proceedings.
5.
MosesAlthough not directly mentioned in this verse, Moses is the leader who will later be consulted for God's judgment on the matter.
Teaching Points
The Sanctity of God's NameGod's name is holy and must be revered. The incident in
Leviticus 24:11 underscores the importance of respecting God's name and the consequences of failing to do so.
Community ResponsibilityThe community's involvement in addressing the blasphemy highlights the collective responsibility to uphold God's laws and maintain holiness within the camp.
Mixed Heritage and IdentityThe mention of the blasphemer's mixed heritage invites reflection on identity and the challenges of living faithfully in a diverse community.
Legal Precedents in ScriptureThis event sets a legal precedent for dealing with blasphemy, emphasizing the need for clear guidelines and divine guidance in legal matters.
The Role of LeadershipMoses' role in seeking God's judgment illustrates the importance of godly leadership in resolving complex moral and legal issues.
Bible Study Questions and Answers
1.What is the meaning of Leviticus 24:11?
2.What does Leviticus 24:11 teach about the seriousness of blasphemy against God?
3.How can we apply the community's response to blasphemy in our lives today?
4.What other Scriptures emphasize the importance of revering God's name?
5.How does understanding Leviticus 24:11 deepen our respect for God's holiness?
6.In what ways can we guard our speech to honor God's name daily?
7.Why was blasphemy punished so severely in Leviticus 24:11?
8.How does Leviticus 24:11 reflect God's justice and mercy?
9.What historical context influenced the laws in Leviticus 24:11?
10.What are the top 10 Lessons from Leviticus 24?
11.What does 'strain at a gnat, swallow a camel' mean?
12.What are the Bible's teachings on sexual ethics?
13.How do the Old and New Covenants differ?
14.Is blood essential for life?What Does Leviticus 24:11 Mean
The son of the Israelite woman• “Among the Israelites was a son whose father was an Egyptian and whose mother was an Israelite” (Leviticus 24:10). This mixed heritage highlights that everyone living inside God’s camp—native-born or sojourner—was accountable to the same covenant standards (Exodus 12:49;Numbers 15:15-16).
• Scripture often recounts how non-Israelites joined the community (Exodus 12:38;Ruth 1:16), underscoring that privilege in God’s people always carries responsibility.
• The text reminds us that God sees each individual, not just the masses (Psalm 33:13-15;Luke 12:7).
blasphemed the Name with a curse• “He blasphemed the Name with a curse” (Leviticus 24:11 a). “The Name” points unmistakably to the LORD Himself (Exodus 3:15;Psalm 8:1).
• The third commandment is explicit: “You shall not misuse the name of the LORD your God” (Exodus 20:7). Treating God’s name lightly assaults His character, which is why Scripture equates blasphemy with high treason against heaven (Isaiah 37:23;Revelation 13:6).
• Leviticus later spells out the penalty: “Whoever curses his God shall bear the consequences of his sin” (24:15-16). The seriousness is echoed inMatthew 12:36-37, where Jesus warns that “men will give account for every careless word.”
• Practical take-away: our speech is a spiritual barometer (James 3:9-10;Ephesians 4:29).
So they brought him to Moses• Rather than taking private revenge, the community brings the offender “to Moses” (Leviticus 24:11 b). This models orderly appeal to God-appointed authority (Exodus 18:13-16;Deuteronomy 17:8-9).
• Moses regularly sought the LORD for verdicts in unprecedented cases (Numbers 27:5; 15:34), illustrating that divine law, not personal feeling, governs justice.
• Today, Christ fulfills the mediating role Moses pictured (Hebrews 3:1-6;1 Timothy 2:5), yet the principle of submitting disputes to righteous judgment remains (1 Corinthians 6:1-3).
His mother’s name was Shelomith daughter of Dibri, of the tribe of Dan• God records the mother’s name—“Shelomith”—and her lineage (Leviticus 24:11 c). Scripture often preserves such details to show that sin never happens in a vacuum; families and tribes feel the impact (Joshua 7:24-25;Proverbs 10:1).
• Mentioning Dan reminds us that no tribe is exempt from discipline (Genesis 49:16-17;Judges 18:30-31). Holiness is a community mandate.
• The account also affirms that individual identity matters to God (Genesis 16:13;Isaiah 43:1), even when the story is cautionary.
summaryLeviticus 24:11 confronts us with the gravity of dishonoring God’s name. A man of mixed parentage, fully subject to Israel’s covenant, utters a curse and is promptly brought to Moses for divine judgment. The narrative underscores that everyone in God’s community is answerable to His statutes, that blasphemy is a direct assault on the LORD Himself, and that justice must follow God-ordained process. By recording the offender’s maternal lineage, Scripture shows the personal and communal dimensions of sin. The passage calls believers today to revere God’s name in every word and to uphold His standards with humble obedience.
(11)
Blasphemed the name of the Lord, and cursed.--Better,
cursed the Name and reviled.In accordance with the above interpretation, this happened after sentence was given against him, and when they had left the court. Being vexed with the Divine enactments which excluded him from encamping in the tribe of his mother, he both cursed God who gave such law, and reviled the judges who pronounced judgment against him. The expression, "the Name," which in after times was commonly used instead of the Ineffable Jehovah, has been substituted here for the Tetragrammaton by a transcriber who out of reverence would not combine cursing with it. The same shyness on the part of copyists has been the cause of inserting the word Lord (
Adona?) and God (
Eloh?m) for Jehovah in sundry passages of the Old Testament. During the second Temple, however, this passage was rendered, "
he pronounced the Nameand cursed." Hence it was enacted that the simple pronunciation of the Tetragrammaton was criminal. In accordance with the ancient interpretation, the Chaldee version translates this part of the verse, "And when they came out of the house of judgment, having been condemned, the son of the Israelitish woman pronounced and reviled the great and glorious name of manifestation which had been heard on Sinai, and he was defiant and annoying."
And they brought him unto Moses.--The contention about his right to pitch his tent among the tribe to which his mother belonged being a minor point, came within the jurisdiction of the rulers, according to the advice of Jethro (Exodus 18:22); whilst blaspheming God was considered too serious an offence, and hence the criminal was brought to Moses.
And his mother's name was Shelomith.--Whether we accept the traditional explanation, that Shelomith was no consenting party to her union with the Egyptian, or whether we regard her as having voluntarily married him, the fact that both her personal and tribal names are here so distinctly specified, indicates that the record of this incident is designed to point out the ungodly issue of so unholy an alliance, and to guard the Hebrew women against intermarriage with heathen.
Verse 11. - In the course of the straggle
the Israelitish woman's son blasphemed the name of the Lord,
and cursed. The word
nakav is here rightly translated
blasphemeth (cf. verses 14, 16, 23), but the words
of the Lord should be omitted, as they are not found in the original, and are not required. The LXX. have rendered
nakav by a word meaning
pronounced, and on this misunderstanding, adopted by the Jews, has been founded the Jewish precept forbidding the utterance of the Divine Name. Owing to that prohibition, the true pronunciation of the word written and called "Jehovah" has been lost. Wherever the Name occurred in Scripture, that of
Adoring, meaning
Lord, was substituted for it in public reading, the consonants only of the original name, Y H V H, being preserved in the written text, and the vowels of
Adonai, namely a o a, being written underneath them in lieu of the original vowels. From the consonants Y H Y H and the vowels a o a would be formed Yahovah or Jahovah, but the laws of the Hebrew language required the first a to be changed into e, and hence the name Jehovah. It is almost certain that the original vowels were a and e, which would form the name Yahveh, the Samaritans having always so pronounced it, according to the testimony of Theodoret. It is said that the high priest continued to utter the very name Yahveh on the Day of Atonement long after it had ceased to be used in the reading of the Scriptures, and that when he did so, those who heard it prostrated themselves, saying, "Blessed be the Name!" After a time, however, he ceased to pronounce it aloud on that day also, lest it should be learnt and used for magical purposes. In consequence, perhaps, of the substitution of
Adonai for
Yahveh, the Septuagint version always reads for Yahveh,
Κύριος: and the English version
the LORD. In French and other versions the name is represented by
the Eternal, and it has been proposed to substitute the latter rendering for
the Loud in our own version. But it is more than doubtful whether we should then come nearer to the true sense of the original Yahveh, although at first sight it appears that this would be the case. For the word Yahveh is part of the causative form of the verb
havah, or
hayah, to be; but this verb is not used to express unchangeable or absolute existence, but rather an occurrence: its causative form, therefore, would signify that which brings about events; and the substantive derived from that causative form would signify, not one that eternally exists, but one that providentially governs. For an induction of instances for the further proof of the above meaning of the word Yahveh, we refer the reader to Sir William Martin's essay 'On the Divine Name' ('Semitic Languages,' part 2), from which we transcribe the concluding paragraph. "This view of the Divine Name, to which we are led by the evidence of the Hebrew language itself, is in full conformity with the general religious teaching of the Old Testament, which is practical and moral; setting forth in form readily intelligible, the character of God in his relations to man. It does not concern itself with those problems which philosophy has ever been seeking to solve. It addresses itself to human needs and human duties, and not to abstract inquiries. Not that the highest abstract truths were unknown or untaught. Lawgiver and prophet and psalmist set before the people the greatness and the eternity of God in language most clear and impressive. Yet the Name whereby he was put before them as the object of their daily worship, was not one which would exalt him to the utmost above the frail and changeful and transitory lives of his worshippers, and thereby remove him far away from them into the height of a Being beyond man's search or comprehension; but rather a Name which should bring him nigh to them, as One ever mindful of them, ever carrying forward his great purpose for their good, working for their deliverance in every time of need; as One 'whose providence ordereth all things in heaven and on earth.' If this Name did convey to the mind of a Hebrew hearer the thought above expressed, it follows that the old rendering
Adonai,
Κύριος, or
Lord, is to be preferred to that which has of late been substituted for it."
And they brought the blasphemer unto Moses. This was in accordance with the counsel of Jethro, accepted by Moses (
Exodus 18:13-26): "Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: 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:... and they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves."
Parallel Commentaries ...
Hebrew
The sonבֶּן־(ben-)Noun - masculine singular construct
Strong's 1121:A sonof the Israeliteהַיִּשְׂרְאֵלִ֤ית(hay·yiś·rə·’ê·lîṯ)Article | Noun - proper - feminine singular
Strong's 3482:Israelite -- female descendant of Israelwomanהָֽאִשָּׁ֨ה(hā·’iš·šāh)Article | Noun - feminine singular
Strong's 802:Woman, wife, femaleblasphemedוַ֠יִּקֹּב(way·yiq·qōḇ)Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine singular
Strong's 5344:To puncturethe Nameהַשֵּׁם֙(haš·šêm)Article | Noun - masculine singular
Strong's 8034:A nameand cursed.וַיְקַלֵּ֔ל(way·qal·lêl)Conjunctive waw | Verb - Piel - Consecutive imperfect - third person masculine singular
Strong's 7043:To be slight, swift or triflingSo they broughtוַיָּבִ֥יאוּ(way·yā·ḇî·’ū)Conjunctive waw | Verb - Hifil - Consecutive imperfect - third person masculine plural
Strong's 935:To come in, come, go in, gohim toאֶל־(’el-)Preposition
Strong's 413:Near, with, among, toMoses.מֹשֶׁ֑ה(mō·šeh)Noun - proper - masculine singular
Strong's 4872:Moses -- a great Israelite leader, prophet and lawgiver(His mother’sאִמּ֛וֹ(’im·mōw)Noun - feminine singular construct | third person masculine singular
Strong's 517:A mother, )nameוְשֵׁ֥ם(wə·šêm)Conjunctive waw | Noun - masculine singular construct
Strong's 8034:A namewas Shelomithשְׁלֹמִ֥ית(šə·lō·mîṯ)Noun - proper - feminine singular
Strong's 8019:Shelomith -- the name of several Israelitesdaughterבַּת־(baṯ-)Noun - feminine singular construct
Strong's 1323:A daughterof Dibri,דִּבְרִ֖י(diḇ·rî)Noun - proper - feminine singular
Strong's 1704:Dibri -- a Daniteof the tribeלְמַטֵּה־(lə·maṭ·ṭêh-)Preposition-l | Noun - masculine singular construct
Strong's 4294:A staff, rod, shaft, branch, a tribeof Dan.)דָֽן׃(ḏān)Noun - proper - masculine singular
Strong's 1835:Dan -- 'judge', a son of Jacob, also a place in Northern Israel
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OT Law: Leviticus 24:11 The son of the Israelite woman blasphemed (Le Lv Lev.) 
