Leviticus 24:11
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.)
The son of the Israelite woman
This phrase introduces the central figure in the narrative, emphasizing his mixed heritage. The Hebrew term for "son" (בֵּן, ben) signifies lineage and identity, highlighting the importance of family and tribal connections in Israelite society. The mention of his mother being an Israelite underscores the matrilineal aspect of his identity, which is significant in a patriarchal culture. This detail sets the stage for understanding the communal and legal implications of his actions.

blasphemed the Name
The act of blasphemy is a grave offense in the Israelite community, as it directly violates the sanctity of God's name. The Hebrew word for "blasphemed" (נָקַב, naqav) can mean to pierce or perforate, suggesting a deep violation or desecration. "The Name" (הַשֵּׁם, haShem) is a reverent reference to Yahweh, the covenantal name of God, which was held in utmost respect and often avoided in speech to prevent misuse. This phrase highlights the severity of the transgression, as it attacks the very identity and holiness of God.

with a curse
The addition of "with a curse" (וַיְקַלֵּל, vayqallel) intensifies the offense, indicating that the blasphemy was not accidental but deliberate and malicious. The Hebrew root קלל (qalal) means to make light of or to curse, suggesting a willful act of contempt. This phrase underscores the rebellious nature of the act, which not only dishonors God but also disrupts the moral and spiritual order of the community.

so they brought him to Moses
This action reflects the communal responsibility and theocratic governance of Israel. Bringing the offender to Moses, the appointed leader and mediator, signifies the seriousness of the crime and the need for divine guidance in judgment. The Hebrew verb for "brought" (וַיָּבִיאוּ, vayavi'u) implies a formal presentation, indicating that the community sought a resolution in accordance with God's law. This phrase highlights the role of Moses as a judge and the importance of seeking God's will in matters of justice.

(His mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.)
The inclusion of the mother's name and lineage provides a personal and tribal context to the narrative. "Shelomith" (שְׁלֹמִית, Shelomit) means "peaceful," which contrasts with the discord caused by her son's actions. "Dibri" (דִּבְרִי, Dibri) means "my word" or "my speech," which is ironically fitting given the nature of the offense. The mention of the "tribe of Dan" situates the event within the broader tribal structure of Israel, emphasizing the collective identity and responsibility of the people. This detail serves as a reminder of the interconnectedness of individual actions and communal integrity.

Persons / Places / Events
1. The Israelite Woman's Son
The 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. Shelomith
The 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 Camp
The setting where the event takes place, representing the community of Israel and the place where God's laws are to be upheld.

4. Blasphemy Incident
The event where the son of the Israelite woman blasphemes the Name of God, leading to his arrest and the subsequent legal proceedings.

5. Moses
Although 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 Name
God'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 Responsibility
The 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 Identity
The mention of the blasphemer's mixed heritage invites reflection on identity and the challenges of living faithfully in a diverse community.

Legal Precedents in Scripture
This event sets a legal precedent for dealing with blasphemy, emphasizing the need for clear guidelines and divine guidance in legal matters.

The Role of Leadership
Moses' role in seeking God's judgment illustrates the importance of godly leadership in resolving complex moral and legal issues.
Bible Study Questions
1. How does the incident in Leviticus 24:11 illustrate the importance of respecting God's name, and how can we apply this principle in our daily lives?

2. In what ways does the community's response to the blasphemy incident reflect the collective responsibility of believers today?

3. How can we navigate issues of identity and faithfulness in a diverse community, as seen in the mixed heritage of the blasphemer?

4. What can we learn from Moses' leadership in seeking God's guidance for legal and moral issues, and how can we apply this in our own decision-making processes?

5. How do the legal precedents set in Leviticus 24:11 and similar passages inform our understanding of justice and mercy in the context of God's law?
Connections to Other Scriptures
Exodus 20:7
This verse connects to the third commandment, which prohibits taking the Lord's name in vain, highlighting the seriousness of the blasphemy incident.

Numbers 15:32-36
This passage describes another incident where a man is punished for breaking the Sabbath, illustrating the importance of upholding God's laws.

Matthew 12:31-32
Jesus speaks about the unforgivable sin of blasphemy against the Holy Spirit, providing a New Testament perspective on the gravity of blasphemy.
A Blasphemer PunishedS.R. Aldridge Leviticus 24:10-12
Blaspheming Against God's Holy NameW. H. Jellie.Leviticus 24:10-16
Slaying the BlasphemerW. Wayland, B. A.Leviticus 24:10-16
Stoning the BlasphemerC. Ness.Leviticus 24:10-16
The Crime of BlasphemyR.M. Edgar Leviticus 24:10-16
The NameC. Geikie, D. D.Leviticus 24:10-16
The Sin of ProfanityT. De Witt Talmage.Leviticus 24:10-16
A Suggestive EpisodeW. Clarkson Leviticus 24:10-16, 23
Shelomith's SonJ.A. Macdonald Leviticus 24:10-23
The Law of DeathR.A. Redford Leviticus 24:10-23
People
Aaron, Dan, Dibri, Ephah, Israelites, Israelitess, Moses, Shelomith
Places
Teman
Topics
Blasphemed, Bring, Curse, Cursed, Curses, Dan, Danite, Daughter, Dibri, Evil, Execrateth, Holy, Israelite, Israelitish, Mother's, Revileth, Shelomith, Shelo'mith, Tribe, Woman's
Dictionary of Bible Themes
Leviticus 24:11

     1235   God, the LORD

Leviticus 24:10-16

     4366   stones
     5800   blasphemy

Library
The Doctrine of Non-Resistance to Evil by Force Has Been Professed by a Minority of Men from the Very Foundation of Christianity. Of the Book "What
CHAPTER I. THE DOCTRINE OF NON-RESISTANCE TO EVIL BY FORCE HAS BEEN PROFESSED BY A MINORITY OF MEN FROM THE VERY FOUNDATION OF CHRISTIANITY. Of the Book "What I Believe"--The Correspondence Evoked by it-- Letters from Quakers--Garrison's Declaration--Adin Ballou, his Works, his Catechism--Helchitsky's "Net of Faith"--The Attitude of the World to Works Elucidating Christ's Teaching--Dymond's Book "On War"--Musser's "Non-resistance Asserted"--Attitude of the Government in 1818 to Men who Refused to
Leo Tolstoy—The Kingdom of God is within you

Feast of the Dedication. The Jews Attempt to Stone Jesus and He Retires to Peræa.
(Jerusalem and Beyond Jordan.) ^D John X. 22-42. ^d 22 And it was the feast of the dedication at Jerusalem: 23; it was winter; and Jesus walked in the temple in Solomon's porch. [The feast of dedication was one of eight days' duration and began upon the 25th Chisleu, which, according to the calculation of M. Chevannes, fell upon the nineteenth or twentieth of December, a.d. 29. The feast was kept in honor of the renovation and purification of the temple in the year b.c. 164, after it had been desecrated
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Disciples who Pluck Grain on the Sabbath.
(Probably While on the Way from Jerusalem to Galilee.) ^A Matt. XII. 1-8; ^B Mark II. 23-28; ^C Luke VI. 1-5. ^b 23 And ^c 1 Now it came to pass ^a 1 At that season ^b that he ^a Jesus went { ^b was going} on the { ^c a} ^b sabbath day through the grainfields; ^a and his disciples were hungry and began ^b as they went, to pluck the ears. ^a and to eat, ^c and his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda
J. W. McGarvey—The Four-Fold Gospel

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations
John Bunyan—The Works of John Bunyan Volumes 1-3

Third Stage of the Roman Trial. Pilate Reluctantly Sentences Him to Crucifixion.
(Friday. Toward Sunrise.) ^A Matt. XXVII. 15-30; ^B Mark XV. 6-19; ^C Luke XXIII. 13-25; ^D John XVIII. 39-XIX 16. ^a 15 Now at the feast [the passover and unleavened bread] the governor was wont { ^b used to} release unto them ^a the multitude one prisoner, whom they would. { ^b whom they asked of him.} [No one knows when or by whom this custom was introduced, but similar customs were not unknown elsewhere, both the Greeks and Romans being wont to bestow special honor upon certain occasions by releasing
J. W. McGarvey—The Four-Fold Gospel

Voluntary Suffering
I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. T hat which often passes amongst men for resolution, and the proof of a noble, courageous spirit, is, in reality, the effect of a weak and little mind. At least, it is chiefly owing to the presence of certain circumstances, which have a greater influence upon the conduct, than any inherent principle. Thus may persons who appear to set death and danger at defiance in the hour
John Newton—Messiah Vol. 1

A Divine Saviour.
"Thou art the Christ, the Son of the living God." (Matthew xvi. 1; John vi. 69.) We meet with a certain class of Enquirers who do not believe in the Divinity of Christ. There are many passages that will give light on this subject. In 1 Corinthians xv. 47, we are told: "The first man is of the earth earthy: the second man is the Lord from heaven." In 1 John v. 20: "We know that the Son of God is come, and hath given us an understanding, that we may know Him that is true; and we are in Him that is
Dwight L. Moody—The Way to God and How to Find It

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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