Lev 24:10-16, 1Ki 21:10, 13, Job 1:11, 2:9 | TSK

Leviticus 24:10-16

blasphemed.

15,16; Ex 20:7; 2Sa 12:14; 1Ki 21:10,13; 2Ki 18:30,35,37

2Ki 19:1-3,6,10,22; 2Ch 32:14-17; Ps 74:18,22; Mt 26:65

Ac 6:11-13; Ro 2:24; 1Ti 1:13; Re 16:11,21

the name.Houbigant and others think that the name which this man blasphemed was the name of the god of his native land. But that {hashshem} THE NAME, denotes Jehovah, appears from its being used in the latter part of verse 16, as equivalent to "the name of Jehovah," in the former part. The Jews also frequently use {hashshem} for Jehovah.

cursed.

Job 1:5,11,22; 2:5,9,10; Isa 8:21

brought him.

Ex 18:22,26; Nu 15:33-35

that the mind of the Lord might be shewed them. Heb. toexpound unto them according to the mouth of the Lord.

Ex 18:15,16,23; Nu 27:5; 36:5,6

without.

13:46; Nu 5:2-4; 15:35

all that.

De 13:9; 17:7

let all the.

20:2,27; Nu 15:35,36; De 13:10; 21:21; 22:21; Jos 7:25; Joh 8:59

Joh 10:31-33; Ac 7:58,59

bear his sin.

5:1; 20:16,17; Nu 9:13

blasphemeth.As the word {nakav} not only signifies to curse, or blaspheme, but also to express, or distinguish by name, (Nu 1:17. 1 Ch 12:31. Isa 62:2,) hence the Jews, at a very early period, understood this law as prohibiting them from uttering the name Jehovah, on any other than sacred occasions. The Septuagint, which was made at least 250 years before Christ, renders it [Onomazon de to onoma Kyriou, thanato thanatoustho,] "Whosoever nameth the name of the Lord, let him die;" from which we see that the Jews at this time were accustomed to pronounce {adonay,} or Lord, instead of Jehovah; for in place of it the Septuagint always put [Lo Kyrios.]

Ex 20:7; 1Ki 21:10-13; Ps 74:10,18; 139:20; Mt 12:31; Mr 3:28,29

Joh 8:58,59; 10:33-36; Ac 26:11; 1Ti 1:13; Jas 2:7

1 Kings 21:10

two men.

De 19:15; Mt 26:59,60; Ac 6:11

sons of Belial.

De 13:13; Jud 19:22

Thou didst blaspheme.Some, with Parkhurst, would render the original, {bairachta elohim wamailech,} "Thou hast blessed the gods and Molech;" a sense, however, which seems extremely forced, and is not acknowledged by any of the ancient versions, though the LXX. and Vulgate render {bairachta} by [eulogese,] {benedixit,} "blessed." It is no unusual thing for a word to have opposite senses.

Ex 22:28; Le 24:15; Mt 26:59-66; Joh 10:33; Ac 6:13