SEV Biblia, Chapter 24:10
¶ En aquella sazón el hijo de una mujer israelita, el cual era hijo de un hombre egipcio, salió entre los hijos de Israel; y el hijo de la israelita y un varón de Israel rińeron en el real.
Clarke's Bible Commentary - Leviticus 24:10
Verse 10. The son of an Israelitish woman, whose father was an Egyptian, &c.] This is a very obscure account, and is encumbered with many difficulties. 1. It seems strange that a person proceeding from such an illegal mixture should have been incorporated with the Israelites. 2. What the cause of the strife between this mongrel person and the Israelitish man was is not even hinted at. The rabbins, it is true, supply in their way this deficiency; they say he was the son of the Egyptian whom Moses slew, and that attempting to pitch his tent among those of the tribe of Dan, to which he belonged by his mother's side, ver. 11, he was prevented by a person of that tribe as having no right to a station among them who were true Israelites both by father and mother. In consequence of this they say he blasphemed the name of the Lord. But, 3. The sacred text does not tell us what name he blasphemed; it is simply said µŤh ta bqyw vaiyihkob eth hashshem, he pierced through, distinguished, explained, or expressed the name. (See below, article 10.) As the Jews hold it impious to pronounce the name hwhy Yehovah, they always put either ynda Adonai, Lord, or µŤh hashshem, THE NAME, in the place of it; but in this sense hashshem was never used prior to the days of rabbinical superstition, and therefore it cannot be put here for the word Jehovah. 4.
Blaspheming the name of the Lord is mentioned in ver. 16, and there the proper Hebrew term is used hwhy µŤ shem Yehovah, and not the rabbinical µŤh hashshem, as in ver. 11. 5. Of all the manuscripts collated both by Kennicott and Deuteronomy Rossi, not one, either of the Hebrew or Samaritan, has the word Jehovah in this place. 6. Not one of the ancient VERSIONS, Targum of Onkelos, Hebraeo-Samaritan, Samaritan version, Syriac, Arabic, Septuagint, or Vulgate Latin, has even attempted to supply the sacred name. 7. Houbigant supposes that the Egypto-Israelitish man did not use the name of the true God at all, but had been swearing by one of his country gods; and if this was the case the mention of the name of a strange god in the camp of Israel would constitute a very high crime, and certainly expose to the punishment mentioned in ver. 14. 8. Probably the word µŤh hashshem was the proper name of some Egyptian deity. 9. The fifteenth verse seems to countenance the supposition that the god whose name was produced on this occasion was not the true God, for it is there said, whosoever curseth his god, wyhla elohaiv, shall bear his sin - shall have the punishment due to him as an idolater; but he that blasphemeth the name of the LORD, hwhy µŤ shem Yehovah, shall surely be put to death - when he blasphemeth the name ( µŤ shem) he shall die, ver. 16. 10. The verb bqn nakab, which we translate blaspheme, signifies to pierce, bore, make hollow; also to EXPRESS or DISTINGUISH by NAME; see Isa. lxii. 2; Num. i. 17; 1 Chron. xii. 31; xvi. 41; xxviii. 15; or, as the Persian translator has it, sherah kerd, mir an nam, he expounded or interpreted the name. Hence all that we term blasphemy here may only signify the particularizing some false god, i. e., naming him by his name, or imploring his aid as a helper, and when spoken of the true God it may signify using that sacred name as the idolaters did the names of their idols. On blaspheming God, and the nature of blasphemy, see the notes on "Matt. ix. 3". In whatever point of view we consider the relation which has been the subject of this long note, one thing is sufficiently plain, that he who speaks irreverently of God, of his works, his perfections, his providence, &c., is destitute of every moral feeling and of every religious principle, and consequently so dangerous to society that it would be criminal to suffer him to be at large, though the longsuffering of God may lead him to repentance, and therefore it may be consistent with mercy to preserve his life.
John Gill's Bible Commentary
Ver. 10. And the son of an Israelitish woman , etc.] Whose name, and the name of his mother, are afterwards given; whose father [was] an Egyptian ; Jarchi says, this is the Egyptian whom Moses slew, ( Exodus 2:12); and so others in Abendana: went out among the children of Israel ; went out of Egypt with them, according to the Targum of Jonathan, and so was one of the mixed multitude, which came from thence with them, which is not improbable; some say he went out of Moses’s court of judicature; but it is more likely that the meaning is, he went out of his tent, so Aben Ezra, into the midst of the camp, to claim his rank and place among the people of Israel; though the Jewish writers, as Jarchi and Aben Ezra, take this phrase, “among the children of Israel”, to signify that he was a proselyte, and became a Jew, or had embraced the Jewish religion in all respects: and this son of the Israelitish [woman] and a man of Israel strove together in the camp ; which man of Israel, according to the Targum of Jonathan, was of the tribe of Dan, as was the mother of the man he strove with; what they strove about is not easy to say; Aben Ezra suggests, because this stands connected with the above laws, as if this man had said some things in a reviling way about the shewbread, the oil, and the offerings, and so a dispute arose between them, concerning them; but Jarchi says, it was about the business of the camp, and it is more commonly received that this man claimed a place to fix his tent on in the tribe of Dan, in right of his mother; but the other urged, that the order of fixing tents was according to the genealogies, and with the ensigns of their father’s house, and therefore he had no right to rank with them, his father being an Egyptian, and perhaps from words they came to blows, (see Exodus 21:22); though the Jewish writers understand it of their contending, at least of its issuing in a judiciary way, before a court of judicature: so it is said, when Israel dwelt in the wilderness, he (the son of the Egyptian) sought to spread his tent in the midst of the tribe of Dan, and they would not suffer it, because the ranks of the children of Israel were, every man according to his rank, with the ensigns according to the genealogy of their fathers; and they began and contended in the camp, wherefore they went into the court of judicature, the son of the woman of the daughter of Israel, and the man, a son of Israel, who was of the tribe of Dan f849 .
Matthew Henry Commentary
Verses 10-23 - This offender was the son of an Egyptian father, and an Israelitis mother. The notice of his parents shows the common ill effect of mixe marriages. A standing law for the stoning of blasphemers was made upo this occasion. Great stress is laid upon this law. It extends to the strangers among them, as well as to those born in the land. Strangers as well as native Israelites, should be entitled to the benefit of the law, so as not to suffer wrong; and should be liable to the penalty of this law, in case they did wrong. If those who profane the name of God escape punishment from men, yet the Lord our God will not suffer the to escape his righteous judgments. What enmity against God must be in the heart of man, when blasphemies against God proceed out of his mouth. If he that despised Moses' law, died without mercy, of what punishment will they be worthy, who despise and abuse the gospel of the Son of God! Let us watch against anger, do no evil, avoid all connexions with wicked people, and reverence that holy name whic sinners blaspheme __________________________________________________________________
Original Hebrew
ויצא 3318 בן 1121 אשׁה 802 ישׂראלית 3482 והוא 1931 בן 1121 אישׁ 376 מצרי 4713 בתוך 8432 בני 1121 ישׂראל 3478 וינצו 5327 במחנה 4264 בן 1121 הישׂראלית 3482 ואישׁ 376 הישׂראלי׃ 3481
