Levítico 24
David Guzik · Citado em PreceptAustin
Levítico 24
Guzik applies evening and morning - Jesus never stopped being the light of the world (John 8:12); He never took a break from it. As well, we are never to take a break from being the light of the world (Matthew 5:14), but we can only do this as we are continually supplied with oil (the Holy Spirit) and have our wicks trimmed (undergo training through trials). Leviticus 24:4 "He shall keep the lamps in order on the pure gold lampstand before the Lord continually. the pure. Ex. 25:31–39; 31:8; 37:17–24; 39:37. Nu. 3:31; 4:9. 1 Ki. 7:49. 1 Ch. 28:15. Je. 52:19. Zec. 4:2, 3, 11–14. He. 9:2. Re. 1:20; 2:1, 5; 11:4. The golden lampstand - (See Menorah) The lampstand was the seven-branched menorah that lit the Holy Place of the tabernacle (Ex 25:31-40). HCSB Study Bible - The light represented the presence of God with His people. In the Bible, light also represents God or His Word (Ps 27:1; 36:9; 119:105). Jesus' affirmation that He was the light of the world was a polemic against those who put their faith in a menorah that was only the symbol of a greater reality... Then Jesus again spoke to them, saying, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.” (Jn 8:12). “While I am in the world, I am the Light of the world.” (Jn 9:5). Mark Rooker on lamps...before the Lord continually - This law for the perpetual kindling of lamps had been given to Moses earlier in Exod 27:20–21. Here the igniting of the lamps is actually being implemented. This practice was to be a ḥuqqat ʿôlām, “a lasting ordinance” or “perpetual statute” (24:3b). The phrase “lasting ordinance” refers to the unmitigating observance of this law in Israel’s history until its typological fulfillment in Christ was realized. Later in Israel’s history the lampstand was in fact captured by Titus. On the arch of Titus the Roman soldiers are displayed carrying the lampstand from Jerusalem. The lampstand came to be one of the best known symbols of Judaism, and its depiction has been found on a coin from the reign of Antigonus (40–37 B.C.). (New American Commentary)
Levítico 24
Guzik - This bread of the tabernacle speaks of fellowship and communion with God—a symbolic “breaking bread” with God, and speaks of the continual fellowship God wanted with Israel.. This bread is called showbread in Exodus 25:30, which literally means “bread of the face” in the sense of it being eaten in the presence or before the face of God. Bramer on Loaves of bread (hallot)—The "bread of presence" was conceived of as a "grain offering" (cf. Lev. 2:1-16) and numbered 12 to represent all the tribes of Israel. Since this is so, this bread would have been unleavened bread (see Lev. 2:4), which would have been appropriate since these loaves would be eaten by the priests after an entire week in the tabernacle (Lev. 24:8-9). By eating this bread the priests would signify their belief, based on the ritual they had performed that week, that the 12 tribes of Israel were in spiritual fellowship with the LORD." (Bible Knowledge Key Word Study) Leviticus 24:6 "You shall set them in two rows, six to a row, on the pure gold table before the Lord. two rows. 1 Co. 14:40. pure. Ex. 25:23, 24. 37:10–16; 39:36; 40:22, 28. 1 Ki. 7:48. 2 Ch. 4:19; 13:11. He. 9:2. Guzik - This bread of the tabernacle speaks of fellowship and communion with God—a symbolic “breaking bread” with God, and speaks of the continual fellowship God wanted with Israel. HCSB Study Bible - . They were a constant reminder of God's provision for the Israelites every day and especially during the wilderness period. The 12 loaves represented the 12 tribes of Israel, pointing to the totality of God's provision. Jesus affirmed that He was the Bread of Life (Jn 6:33,35,48,51), satisfying the spiritual hunger of humanity. Jesus testified He was the Bread that gives eternal life... “For the bread of God is that which comes down out of heaven, and gives life to the world.” (John 6:33) Jesus said to them, “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. (John 6:35) “I am the bread of life. (John 6:48) “I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which "I will give for the life of the world is My flesh.” (John 6:51) Some do not see the Bread of the Presence (or Showbread) as a picture of Jesus because they say there were 12 loaves and not just one loaf. I personally think the Bread that was Before the Lord depicts Jesus Who today is "before" the Father continually interceding for us (Heb 7:25, Ro 8:34). Leviticus 24:7 "You shall put pure frankincense on each row that it may be a memorial portion for the bread, even an offering by fire to the Lord. pure. Lev 2:2. Ep. 1:6. He. 7:25. Re. 8:3, 4. the bread. John 6:35, 51. a memorial. Ge. 9:16. Ex. 12:14; 13:9; 17:14. Ac. 10:4, 31. 1 Co. 11:23–25. Leviticus 2:2-note ‘He shall then bring it to Aaron’s sons the priests; and shall take from it his handful of its fine flour and of its oil with all of its frankincense. And the priest shall offer [it] up in smoke [as] its memorial portion on the altar, an offering by fire of a soothing aroma to the LORD. Frankincense (wikipedia) was placed either on the loaves, or possibly between the rows of bread, for later burning at the altar of incense. Since a portion of this bread was to be burned as a representative offering (see Lev 2:2), it would have been unleavened or made without yeast. In chapter 2 Moses wrote "No grain offering, which you bring to the LORD, shall be made with leaven, for you shall not offer up in smoke any leaven or any honey as an offering by fire to the LORD. (Lev 2:11). Leviticus 24:8 "Every Sabbath day he shall set it in order before the Lord continually; it is an everlasting covenant for the sons of Israel. Nu. 4:7. 1 Ch. 9:32; 23:29. 2 Ch. 2:4. Ne. 10:33. Mat. 12:3–5. AN EVERLASTING COVENANT Guzik - Significantly, God wanted the fellowship fresh. He didn’t want a stale communion with His people, but a fresh, new relationship. The loaves memorialized Israel continually before the Lord. F B
Levítico 24
Guzik - He committed the crime of blasphemy, which is to attack someone—especially God—with your words. It is somewhat like the modern idea of “verbal abuse,” but usually directed at God. “In the Near East the name of a person was bound up intimately with his character, so that in the case of God, blasphemy was in effect an act of repudiation.” (Harrison) It seems that it was common for Egyptians to curse their many gods. The root of this man’s sin is he considers the LORD God of Israel on the same level as the petty Egyptian gods. Ross comments on the importance of it was the NAME this man blasphemed - The name (haššēm) is crucial in biblical theology. God’s personal name is Yahweh (which modern versions represent by LORD). God revealed its meaning with the enigmatic ʾehyeh ʾăšer ʾehyeh (“I AM who I AM”) and then told Moses to tell the people that Yahweh had sent him to them (Exod. 3:14). In Israel a name represents the whole person and thus becomes a powerful force, as powerful as the person named. A name could be blotted out, redeemed, praised, prayed to, preserved for an inheritance, made famous, win battles, or dwell among individuals. The “name of the LORD” is clearly a force to be reckoned with in the Old Testament because it represents the divine nature, all that God is known to be (Exod. 34:4–7; Isa. 9:6–7). To sanctify the name of the LORD does not simply mean to use the name carefully; it means to sanctify the LORD himself. And in this passage the improper use of the name was no mere utterance of a name, but the outward expression of contempt for the person of God. Blasphemed...and cursed - These seem to be essentially synonymous verbs. The verb to curse (Heb - qalal - see below) means to treat lightly, treat with contempt, consider unimportant (cp Lev 20:9). NET NOTE on blasphemed and cursed - The two verbs together may form a hendiadys, "he pronounced by cursing blasphemously" (B. A. Levine, Leviticus [JPSTC], 166), the idea being one of the following: (1) he pronounced the name "Yahweh" in a way or with words that amounted to "some sort of verbal aggression against Yahweh himself" (E. S. Gerstenberger, Leviticus [OTL], 362), (2) he pronounced a curse against the man using the name "Yahweh" (N. H. Snaith, Leviticus and Numbers [NCBC], 110; G. J. Wenham, Leviticus [NICOT], 311), or (3) he pronounced the name "Yahweh" and thereby blasphemed, since the "Name" was never to be pronounced (a standard Jewish explanation). In one way or another, the offense surely violated Exod 20:7, one of the ten commandments, and the same verb for cursing is used explicitly in Exod 22:28 (27 HT) prohibition against "cursing" God. Blasphemed (05344)(naqab) means to utter a curse against. To speak in an irreverent and impious manner. To speak ill of another with slander and insults, with a focus on designating or marking one’s reputation and so doing harm to it. Gilbrant - It is used of Balaam practicing divination to curse Israel (Num. 22:11, 17; 23:8, 11, 13, 25, 27; 24:10). It is used of Job who cursed the day of his birth (Job 3:8) and the habitation of fools (Job 5:3). Solomon indicated that people curse those who withhold grain from the hungry (Prov. 11:26) and those who declare the wicked righteous (Prov. 24:24). (Complete Biblical Library) Bramer - Blasphemed (wayyiqqa)—Literally "and blasphemed and cursed the NAME" this phrase uses two parallel verbs, qbb (as in Lev. 24:16) ("blaspheme, curse") and fill ("to curse"). For the latter see Lev. 19:14. The verb qbb ("curse, blaspheme") "connotes the act of uttering a formula designed to undo its object" (L. Coppes, TWOT, 2:783). It is used most frequently in Nu. 22-24 in the incident of Balaam and Balak. It is difficult to tell, because of the limited context in the incident here in Leviticus, if the young man was using any sort of mystical formula to curse the LORD God. It appears, in light of the reference in the previous verse to his mixed parentage, that he may have sought to bring dishonor in some manner upon the God of the Israelites in a fit of rage. Here the LORD is referred to simply as "the NAME" (cf. Deut. 28:58, "this glorious and awesome name—the LORD your God"). (For the concept of "profaning" the name of the LORD see Lev. 18:21; for the concept of "swearing falsely" by the name of the LORD see Lev. 19:12.) (The Bible Knowledge Key Word Study) Note that naqab was classified by Strong listed under one number (05344) but is difficult to classify for it appears to have two major distinctions as summarized by Swanson in the Semantic Domains entry: MEANING I. נָקַב (nā·qǎḇ): v.; ≡ Str 5344; TWOT 1409— 1.(qal) bore, i.e., pierce an object and create relatively large opening (2Ki 12:9; 18:21; Job 40:24, 41:2; Isa 36:6; Hab 3:14+); (qal pass.) have a hole (Hag 1:6+); 2. (qal) name, designate, bestow, i.e., call out a designation giving correspondency between a name and a person or circumstance (Ge 30:28; Isa 62:2+); (qal pass.) be notable (Am 6:1+); (nif) be designated, be registered (Nu 1:17; 1Ch 12:31; 16:41; 2Ch 28:15; 31:19; Ezr 8:20 MEANING II. נָקַב (nā·qǎḇ): v.; ≡ Str 5344; TWOT 1409— (qal) blaspheme, i.e., speak ill of another with slander and insults, with a focus on designating or marking one’s reputation and so doing harm to it (Lev 24:11, 16) The TWOT has this note - The basic physical sense of the verb nāqab is demonstrated in the context of Joash’s temple repair project. The priest Jehoida bored a hole in the lid of a chest for contributions. Elsewhere, Haggai 1:6 speaks figuratively of the futility of work which fails to honor the Lord, saying that the wages earned have been placed into a bag with holes. The other senses attributed to this verb in passages which themselves indicate different usage constitute a striking demonstration of the semantic flexibility of Semitic languages. The ingenuity of modern lexicographers is indeed taxed. Does the verb “pierce” mean, secondarily, appoint, designate, name by way of the physical notion of ticking or marking an individual as distinctive (a cognate Arabic noun means ‘leader, chief’), or is the select individual the one who ‘scrutinizes’ and thereby distinguishes himself.’ The former explanation seems the more satisfactory. But this verb also translates curse, blaspheme. Is this so because one is thereby distinguishing another as bad (so Koehler), or is there not a closer tie with piercing, striking through? Some lexicographers (BDB) consider this last sense of nāqab to be a different root naqab II, a by-form of the root qābab “curse,” found only in Num 22 and 23, but the reverse relationship could as likely be the Interestingly, this word is used in the Siloam inscription for “piercing through,” i.e. digging the tunnel. Gesenius Definition - properly to hollow out, to excavate (1) to bore (a hole), 2 Kings 12:10, to perforate, Job 40:24, 26 Job 40:26 2 Kings 18:21; Haggai 1:6 = “a bag with holes in it.” Also to thrust through (with a spear), Habakkuk 3:14 = “thou didst thrust through the heads of their leaders.” (2) to separate, to distinguish; and hence to declare distinctly, to specify, to call by name, Genesis 30:28 = “specify to me thy wages;” Isaiah 62:2. Part. pass. נְקֻבִים the named, i.e. the chiefs, nobles of the people, as if it were אַנְשֵׁי שֵׁמוֹת Amos 6:1, opp. to the common people, בְּלִי שֵׁם Job 30:8 (3) to curse (properly to pierce, like سبّ to cut, to bore; metaphorically to curse), e.g. the name of God, Leviticus 24:11, 16 Leviticus 24:16 = “he that curseth the name of Jehovah shall surely die” (from this place has arisen the superstitious idea of the Jews that it is forbidden to pronounce (No. 2) the name of Jehovah, see יְהֹוָה ); Nu 23:8, 25 Nus 23:25; Job 3:8, 5:3 Prs 11:26. Niphal, pass. of No. 2, to be called by name (compare Arab. لَقَّب to name, n and l being interchanged), Numbers 1:17, “these men אֲשֶׁר נִקְּבוּ בֵּשֵׁמוֹת who were called by their names;” 1 Chronicles 12:31, 16:41 2 Chronicles 28:15, 31:19. Naqab - 14x in 13v in the NAS - Usage: blasphemed(1), curse(10), curse them at all(1), cursed(2). Lev. 24:11; Num. 22:11; Num. 22:17; Num. 23:8; Num. 23:11; Num. 23:13; Num. 23:25; Num. 23:27; Num. 24:10; Job 3:8; Job 5:3; Prov. 11:26; Prov. 24:24 Naqab - 25x in 24v in the KJV - Usage: - curse 6, expressed 6, blaspheme 3, bore 2, name 2, pierce 2, Appoint 1, holes 1, pierce through 1, strike through 1; 25. The KJV meaning = 1) to pierce, perforate, bore, appoint 1a) (Qal) 1a1) to pierce, bore 1a2) to prick off, designate 1b) (Niphal) to be pricked off, be designated, be specified 2) (Qal) to curse, blaspheme. Here are the 25 uses in 24 verses in the KJV Gen. 30:28; Lev. 24:11; Lev. 24:16; Num. 1:17; Num. 23:8; Num. 23:25; 2 Ki. 12:9; 2 Ki. 18:21; 1 Chr. 12:31; 1 Chr. 16:41; 2 Chr. 28:15; 2 Chr. 31:19; Ezr. 8:20; Job 3:8; Job 5:3; Job 40:24; Job 41:2; Prov. 11:26; Prov. 24:24; Isa. 36:6; Isa. 62:2; Amos 6:1; Hab. 3:14; Hag. 1:6 Cursed (07043)(qalal) means first of all to be slight, to be trivial, to be trifling, to be swift. There are a number of nuances of this verb but most reflect somehow upon the main idea of slightness or lightness and thus the first use of galal in Ge 8:8, 11 refer to the flood waters being abated (receding, becoming "slight" if you will). In Ge 8:21 in the third use of galal God promises to "never again curse the ground on account of man." Over 1/2 of the uses of galal are rendered as some variation of to curse. One of the more famous uses is in Ge 12:3 where Jehovah promises "I will bless those who bless you, and the one who curses (qalal) you I will curse (arar - 0779)." Sarah "despised (considered slight so to speak)" Hagar when the latter became pregnant with Abram's child Ishmael (Ge 16:4, 5). Moses would receive help judging the people so it would "be easier for" him (Ex 18:22). Gilbrant summarizes the various nuances of qalal - The verb qālal means "to be small," "to be light," in weight or account. In the story of the Flood, Noah sent a dove from the ark and she returned with an olive branch. Then Noah knew that "the waters were abated [flowed away] from off the face of the ground" (Gen. 8:11). The inhabitants of Nineveh were called vile by the prophet Nahum because of their idolatry (Nah. 1:14), and Job considered himself vile when he met God face-to-face and heard the explanation of creation (Job 40:4). Here the infinitive is used as a noun to mean "ignominy," "disgrace," as in Jeremiah's prophetic condemnation of Samaria. The similar concept of "to be of no account in the eyes of" appears in Hagar's attitude toward her mistress Sarah. Abraham's wife was despised by Hagar because Abraham had a son, Ishmael, by the Egyptian slave woman, yet Sarah remained barren (Gen. 16:5). When Eli's sons disobeyed the commands of God, a prophet came to condemn the priest. God promised in that prophecy that "them that honour me I will honour, and they that despise me shall be lightly esteemed" (1 Sam. 2:30). Perhaps the primary meaning of qālal is "to be swift." David eulogized Saul and Jonathan as "swifter than eagles" (2 Sam. 1:23); the Babylonian horses that carried the conquerors of Judah were called "swifter than the leopards" (Hab. 1:8); Job's journey into hopelessness evoked his cry that his days were "swifter than a weaver's shuttle" (Job 7:6; cf. 9:25). In the Niphal, qālal means "to be light." This meaning appears in the prophecies of Jeremiah when God condemns the false prophets and priests who try to heal "the hurt of the... people slightly, saying, Peace, peace; when there is no peace" (Jer. 6:14; 8:11). Clearly, false declarations have very little healing power, whereas the true word of the Lord brings complete healing. The people in Judah in Jeremiah's time hurt from fear and dread of the Babylonian attack, but their hurts could not be healed except by repentance from sin and turning to the Lord, which they would not do. When the Niphal form is followed by a personal dative, the meaning becomes "to be easy to anyone," such as the proverb, "Knowledge is easy unto him that understands" (Prov. 14:6); or when Hezekiah realized that, for a sign from God, having a sundial's shadow go down ten degrees would be too "light" (easy) a thing, he asked that "the shadow return backward ten degrees" (2 Ki. 20:10). Another Niphal application means "to be of little account" and is followed by beʿênê (HED #904, 6084), as in David's attitude toward the possibility of marriage to King Saul's daughter: "Seem it to you a light thing to be a king's son-in-law, seeing that I am a poor man, and lightly esteemed?" (1 Sam. 18:23). Isaiah described the messianic Servant Who is raised up by God to restore Israel, "It is a light thing that you should be my servant to raise up the tribes of Jacob" (Isa. 49:6), as well as in Ezekiel's visions when God shows him the abominations committed by Israel: "Is it a light thing to the house of Judah that they commit the abominations which they commit here?" (Ezek. 8:17). When his wife Michal criticized his dancing before the Lord, David retorted that if she thought he was "vile" in this one event, he would be yet more lightly esteemed because God ruled Israel, not himself, and he would always praise and honor the Lord over his kingship (2 Sam. 6:22). Finally, another Niphal usage occurs in Isaiah's prophecies. Judah had claimed ability to escape the judgment of God by riding away on "swift" horses. Therefore, God would send conquerors whose horses were swifter and would overtake Judah to their destruction (Isa. 30:16). The Piel forms mean "to consider to be light," thus, by extension, "to curse," "to execrate." When King David escaped from Jerusalem in the wake of Absalom's treachery, a man of Saul's family, Shimei, hurled stones and curses upon him. David kept his armed guards from executing Shimei for such indignity (2 Sam. 16:5-12). After the Flood, God declared that He would not curse the ground again because of humanity's evil, but would ensure the regular seasons, days and yearly cycles until the end of the earth (Gen. 8:21f). As well, God promised to curse anyone who cursed Abraham or his descendants, through whom all the world would be blessed with the oracles, prophets, laws and Messiah (Gen. 12:2f). Under the Law, anyone who cursed his father or mother was to incur the death penalty (Exo. 21:17). If someone cursed a deaf man, the action was considered a form of mockery toward a helpless person, that is, social cruelty (Lev. 19:14). The verb can have the reflexive force of "to curse oneself" or "bring a curse upon oneself." Eli the priest received the prophetic condemnation of God because his sons were disobedient and adulterous priests. Eli did not restrain them though he knew their sins, but he was punished because he knew that his sons had brought a curse upon themselves (1 Sam. 3:13). The Pual can mean "to be declared cursed," "to be cursed," "one who is cursed." Isaiah described the glorious new age, when God would create the new heaven and the new earth, by using a figure of speech: "There shall be no more thence an infant of days, nor an old man that has not filled his days; for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed" (Isa. 65:20). This allusion refers to the vitality of the new life: people would no longer die young, but someone who lived so long in sin would suffer the effects of accursedness. The entire picture perhaps more precisely implies the eternal conditions of life after the resurrection of all humans: the righteous will live in eternal abundant life, but the condemned, accursed unrighteous will suffer forever. Job adds further illumination to the picture of the life of a sinner. After describing some of their sinful activities, he presents the reality of the inner life of the sinner—one of terror, darkness and dishonor. The sinner's life and reputation are accursed even while he lives on the earth; his eternal condemnation and destitution await him as well: "For the morning is to them even as the shadow of death: if one know them, they are in the terrors of the shadow of death.... their portion is cursed in the earth" (Job 24:17f). David uses the participle of qālal in Ps. 37:22 to denote the one who is accursed: "They that be cursed of him shall be cut off." In the Hiphil, qālal means "to make light," "to lighten," "to reckon lightly," "to despise," "to bring to contempt." The wiser, older men appealed to the young King Rehoboam to treat his subjects with kindness and generosity (1 Ki. 12:1-7). Instead, Rehoboam listened to his younger friends who encouraged him to treat the people more harshly even than Solomon, his father. When the Philistines defeated Israel and made off with the Ark of the Covenant during the time of Samuel before Saul, God smote them with diseases, which they rightly attributed to their theft of Israel's seat of worship. As they counseled one another about solutions to their plagues, one of their priestly caste devised a remedy. Send the Ark back with gifts of golden images, he advised. The Hiphil form sometimes means "lighten from off thee" burdens or business, "to make the situation lighter," as in the actions of the sailors in the Book of Jonah who lightened their ship by casting cargo into the sea (Jon. 1:5). However, until they cast a human cargo, Jonah himself, into the sea, the storm did not abate, which resulted in their worship of the God of Jonah, the only true God (Jon. 1:15f). Another use of the Hiphil occurs in the story of David's reentry to Jerusalem as king after the successful conclusion to Absalom's rebellion. At least half of the ten tribes of Israel, who would later rebel against Solomon's son, had not participated in David's return. They argued with Judah, David's tribe, accusing them of despising the tribes who were not part of David's lineage. This fierce disagreement set the stage for Israel's rebellion against Rehoboam after Solomon's reign (2 Sam. 19:40-43). The inhabitants of Jerusalem were condemned by the prophecies of Ezekiel for many reasons, one of which was disrespect (Ezek. 22:7). Making light of, or considering unimportant, the laws and ways of God brings devastating punishment. The Pilpel form means "to move to and fro," "to shake together," "to make smooth," "to polish," "to sharpen," "to whet the edges." To prophesy the coming of the Babylonian armies to conquer Judah, Ezekiel pictured the king of Babylon consulting the rites of his magicians and soothsayers, one of which is the shaking (moving back and forth) of a bunch of arrows, as an individual would shake dice or lots to cast as signs or portents on which to make decisions (Ezek. 21:21). The concept of sharpening occurs in Ecclesiastes, as a proverb of common wisdom exhorts a man to whet the edge of his ax if it is dull, lest he have to work harder to use it (Ecc. 10:10). The intent of this illustration is to recommend that a man plan ahead before he takes action. Finally, the Hithpalpel stem means "to be shaken back and forth," "to be moved" or "shaken together" and occurs only once in the OT. Jeremiah saw the destruction that was to come on Jerusalem and lamented the disaster. One of the momentous events which God witnesses is the creation of the earth, part of which is the trembling of the mountains and the shaking back and forth of the hills under the power of his creative might (Jer. 4:24). (Complete Biblical Library Hebrew-English Dictionary) Qalal - 83x in 79v - As noted above their is quite a variety of nuances with this Hebrew verb - abated(2), accursed(1), brought a curse(1), contempt(1), contemptible(1), curse(15), cursed(16), curses(8), cursing(2), despise(1), despised(2), ease(1), easier(1), easy(2), insignificant(1), light a thing(1), lighten(5), lightly esteemed(2), make it lighter(2), moved to and fro(1), shakes(1), sharpen(1), slight thing(1), small a thing(1), superficially(2), swift(1), swifter(5), treat us with contempt(1), treated(1), treated and lightly(1), trivial(1), trivial thing(1). Gen. 8:8; Gen. 8:11; Gen. 8:21; Gen. 12:3; Gen. 16:4; Gen. 16:5; Exod. 18:22; Exod. 21:17; Exod. 22:28; Lev. 19:14; Lev. 20:9; Lev. 24:11; Lev. 24:14; Lev. 24:15; Lev. 24:23; Deut. 23:4; Jos. 24:9; Jdg. 9:27; 1 Sam. 2:30; 1 Sam. 3:13; 1 Sam. 6:5; 1 Sam. 17:43; 1 Sam. 18:23; 2 Sam. 1:23; 2 Sam. 6:22; 2 Sam. 16:5; 2 Sam. 16:7; 2 Sam. 16:9; 2 Sam. 16:10; 2 Sam. 16:11; 2 Sam. 16:13; 2 Sam. 19:21; 2 Sam. 19:43; 1 Ki. 2:8; 1 Ki. 12:4; 1 Ki. 12:9; 1 Ki. 12:10; 1 Ki. 16:31; 2 Ki. 2:24; 2 Ki. 3:18; 2 Ki. 20:10; 2 Chr. 10:4; 2 Chr. 10:9; 2 Chr. 10:10; Neh. 13:2; Neh. 13:25; Job 3:1; Job 7:6; Job 9:25; Job 24:18; Job 40:4; Ps. 37:22; Ps. 62:4; Ps. 109:28; Prov. 14:6; Prov. 20:20; Prov. 30:10; Prov. 30:11; Eccl. 7:21; Eccl. 7:22; Eccl. 10:10; Eccl. 10:20; Isa. 8:21; Isa. 9:1; Isa. 23:9; Isa. 30:16; Isa. 49:6; Isa. 65:20; Jer. 4:13; Jer. 4:24; Jer. 6:14; Jer. 8:11; Jer. 15:10; Ezek. 8:17; Ezek. 21:21; Ezek. 22:7; Jon. 1:5; Nah. 1:14; Hab. 1:8 Gesenius Definition of qalal - קָלַל fut. יֵקַל, יֵקַלּוּ. (1) to be light ( light [not heavy]), see Hiphil. Figuratively (2) to be diminished (Arab. قَلَّ), Genesis 8:11,“the waters were diminished (i.e. had flowed away) from off the earth;” verse. (3) to be despised, contemned, Job 40:4; Nahum 1:14. Compare קָלָה No. II. Inf. used as a noun, קֹל ignominy, disgrace, Jeremiah 3:9 (where קֹל is regarded by others as the same as קוֹל). (4) to be swift, fleet (if indeed this be not the primary signification, compare גָּלַל to roll swiftly), 2 Samuel 1:23; Habakkuk 1:8; Job 7:6, 9:25. Niphal נָקַל and נָקֵל, fut. יִקַּלּוּ Isaiah 30:16. (1) to be light. עַל־נְקַלָּה lightly (leichthin), Jeremiah 6:14, 8:11. Followed by a dat. of pers. to be easy to any one, Proverbs 14:6; 2 Kings 20:10. (2) to be of little account, little, followed by בְּעֵינֵי 1 Samuel 18:23. Impers. נָקֵל מִן is it a light thing that, Isaiah 49:6; Ezekiel 8:17. (3) to be lightly esteemed, to be despised, 2 Samuel 6:22; Genesis 16:4, Genesis 16:5. (4) to be swift, Isaiah 30:16. Piel קִלֵּל to curse, to execrate, 2 Samuel 16:7 followed by an acc. Genesis 8:21, 12:3 Exodus 21:17; Leviticus 19:14, 20:9 once followed by בְּ Isaiah 8:21. קִלֵּל לוֹ reflex. to curse oneself, i.e. to bring a curse upon oneself, 1 Samuel 3:13, “because he knew כִּי מְקַלְלִים לָהֶם בָּנָיו that his sons had brought a curse upon themselves.” Pual, to be cursed, Isaiah 65:20; Job 24:18. Part. one who is accursed, Psalms 37:22. Hiphil הֵקֵל, inf. הָקֵל, fut. יָקֵל. (1) to make light, to lighten (a) followed by an acc. of the thing and מֵעַל of pers. to lighten and cast away any thing from any one, 1 Kings 12:10; 1 Samuel 6:5. (b) without the accusative, Exodus 18:22, הָקֵל מֵעָלֶיךָ “lighten from off thee,” sc. the burden, business, make thy business lighter; Jonah 1:5. (c) followed by מֵעַל of the thing, 1 Kings 12:4, הָקֵל מֵעֲבֹדַת אָבִיךָ “lighten (somewhat) from the servitude of thy father,” i.e. remit somewhat of the servitude which thy father imposed upon us; verse 1 Kings 12:9. (2) to reckon lightly, to despise, 2 Sam. 19:44 Ezekiel 22:7 to bring to contempt, Isa. 8:23. Pilpel קִלְקַל (1) to move to and fro, to shake together, Ezekiel 21:26. Arabic قَلْقَلَ Ethiopic እንቀልቀለ፡ to be moved. (2) to make smooth, to polish; hence to sharpen, Ecclesiastes 10:10. The notion of smoothness (which originally does not differ from that of lightness) is also found in the adj. קָלָל. Hithpalpel, to be moved, shaken together, Jeremiah 4:24. Brown-Driver-Briggs Expanded Definition on qalal = verb be slight, swift, trifling — Qal Perfect 2 masculine singular קַלּוֺתָ Nahum 1:14; 1 singular קַלֹּתי Job 40:4; 3 plural קַלּוּGenesis 8:11 +; Imperfect. 3 feminine singular וַתֵּקַל Genesis 16:4; 1 singular וָאֵקַל Genesis 16:5; 3 masculine plural יֵָ֑קלּוּ 1 Samuel 2:30; — 1 be slight, of water, be abated, fr off (מֵעַל) earth Genesis 8:8,11(J). 2 be swift, with מִן compare, of warriors 2 Samuel 1:23, horses Jeremiah 4:13; Habakkuk 1:8; one's days Job 7:6; Job 9:25. 3 trifling, i.e. of little account., of person, Genesis 16:4,5 (J; both with בְּעֵינֶיהָ; 1 Samuel 2:30 (opposed to אֲכַבֵּד). Niph`al Perfect 3 masculine singular נָקֵל (Ges §67t.) 2 Kings 20:30 +, וְנָקַל consecutive 2 Kings 3:18; נָקָ֑ל Proverbs 14:6; 1 singular consecutive וּנְקַלֹּתִי 2 Samuel 6:22; Imperfect 3 masculine plural יִקַּ֫לּוּ Isaiah 30:16; Participle feminine נְקַלָּה (עַלֿ) Jeremiah 6:14: + 2 t; — 1 shew oneself swift Isaiah 30:16 ("" עַלקַֿלנִרְכָּ֑ב). 2 appear trifling, 1 Samuel 18:23 (בְּעֵינֵיכֶם; Infinitive subject, compare Dr), with מִן compare be too trifling Isaiah 49:6, especially of sin 1 Kings 16:31 (Infinitive subject), and (with מִן compare) Ezekiel 8:17; easy 2 Kings 3:18 (בְּעֵנַי), 2 Kings 20:10 (c. Infinitive), Proverbs 14:6; Participle (as substantive) with עַל in adverb phraseעַלנְֿקַלָּה lightly i.e. superficially, Jeremiah 6:14; Jeremiah 8:11. 3 be lightly esteemed 2 Samuel 6:22 ("" שָׁפָל; opposed to אִכָּכֵ֑דָה). Pi`el40 Perfect 3 masculine singular קִלֵּל 2 Samuel 19:22 +, etc.; Imperfect יְקַלֵּל Leviticus 20:9 +, etc : Imperative masculine singular קַלֵּל 2 Samuel 16:10; Infinitive construct קַלֵּל Genesis 8:21: Joshua 24:9, etc.; Participle מְקַלֵּל Exodus 21:17 +; suffixכֻלֹּה מקללוני Jeremiah 15:10, read מְקַלְלַוְנִי! (Baer); error for כֻּלְּהֶם קִלְלוּנִי JDMich Gf Gie Du and others, etc.; — curse (properly make contemptible): 1 with accusative of person homin. Exodus 21:27 (E), Genesis 12:3 (J), Leviticus 19:14 (H), Judges 9:27; 2 Samuel 16:9 16t.; קִלְלַנִי קְלָלָה 1 Kings 2:8; object omitted 2 Samuel 16:5,7,10,11,13; Psalm 62:5; Psalm 109:28 (opposed to בֵּרַךְ); acc person + ב of oath 1 Samuel 17:43; 2 Kings 2:24; with כ of oath alone Isaiah 8:21. 2 with accusative dei Exodus 22:27 (E), Leviticus 24:15 (H), 1 Samuel 3:13 (reading אֱלֹהִים for להֶםᵐ5 Comm.), + (object omitted) Leviticus 24:11,14,23 3 with accusative of thing Genesis 8:21(׳י subject), Job 3:1. Pu`al Imperfect) 3 masculine singular יְקֻלָּ֑ל Isaiah 65:20 be cursed by death; 3 feminine singular תְּקֻלַּל Job 24:18 their portion is cursed; Participle plural suffix מְקֻלָּלָיו Psalm 37:22= those cursed by him (opposed to מְברָכָיו). Hiph`il Perfect 3 masculine singular הֵקַל Isaiah 8:23; 2 masculine singular suffix הֱקִלֹּחַנִי 2 Samuel 19:44 (van d. H. -הֲ); 3 plural הֵקַלּוּ Ezekiel 22:7; Imperfect 3 masculine singular יָקֵל 1 Samuel 6:5; Imperative masculine singular; הָקֵל Exodus 18:22+; Infinitive construct id., Isaiah 23:9; Jonah 1:5; — 1 make light, lighten, יָקֵל אֶתיָֿדוֺ מֵעֲלֵיכֶם 1 Samuel 6:5; he will lighten his hand from upon you; c,. מֵעַל person alone, make light from upon one, lighten one's burden Exodus 18:22 (E), Jonah 1:5; 1 Kings 12:10 2 Chronicles 10:10; + מִן partitive 1 Kings 12:4,9 2 Chronicles 10:4,9. 2 treat with contempt, accusative of person 2 Samuel 19:44; Isaiah 23:9; Ezekiel 22:7; direct causative bring contempt, dishonour Isaiah 8:23 (opposed to הִכְבִּיד). Pilpel Perfect 3 masculine singular 1 shake קִלְקַל בַּחצִּים Ezekiel 21:26 (in divination). 2 (peculiarly) whet Ecclesiastes 10:10 (properly move quickly to and fro). Hithpalpel reflexive of 1 : Perfect 3 plural הִחְקַלְקָ֑לוּ Jeremiah 4:24 hills shook themselves, shook. Leviticus 24:12 They put him in custody so that the command of the Lord might be made clear to them. of the Lord Ex. 18:15, 16, 23 Nu. 27:5; 36:5, 6) Leviticus 24:13 Then the Lord spoke to Moses, saying, Leviticus 24:14 "Bring the one who has cursed outside the camp, and let all who heard him lay their hands on his head; then let all the congregation stone him. without. Lev 13:46. Nu. 5:2–4; 15:35. all that. Dt 13:9; 17:7. let all the. Lev 20:2, 27. Nu. 15:35, 36. Dt 13:10; 21:21; 22:21. Jos. 7:25. John 8:59; 10:31–33. Ac. 7:58, 59) Outside the camp (this exact phrase 28x in 27v in NAS) - Ex 29:14; 33:7; Lev 4:12, 21-note; Lev 6:11-note.; Lev 8:17-note.; Lev 9:11; Lev 13:46-note.; Lev 16:27-note (good note by Richard Phillips).; Lev 17:3-note.; Lev 24:14, 23-note.; Nu 5:3-4; 12:14-15; 15:35-36; 19:3, 9; 31:13, 19; Dt 23:10, 12; Josh 6:23; Heb 13:11-note Heb 13:13-note. and "outside the gate" in Heb 13:12-note. Cursed (07043)(qalal) Lay their hands on his head - That is those who heard a blasphemer curse. As in Dt 17:6-7 (see below) there had to be at least two or three witnesses to assure that the accused was justly accused. It was as if the ones who laid their hands on his head were like the jurors in a modern jury box. NLT Study Note on laying their hands on his head - This indicated their own innocence by symbolically transferring the guilt (see 16:21), as well as their willingness to accept responsibility for the blasphemer’s death. A single witness was not enough to cause a man to die (see Nu 35:30; Dt 17:2–7; Mt 18:16; 2 Cor 13:1; 1 Ti 5:19; Heb 10:28). On the evidence of two witnesses or three witnesses, he who is to die shall be put to death; he shall not be put to death on the evidence of one witness. The hand of the witnesses shall be first against him to put him to death, and afterward the hand of all the people. So you shall purge the evil from your midst. (Dt 17:6-7) Stone him - It is interesting to note that the same penalty for worshiping Molech was given to those who blasphemed God. “You shall also say to the sons of Israel: ‘Any man from the sons of Israel or from the aliens sojourning in Israel who gives any of his offspring to Molech, shall surely be put to death; the people of the land shall stone him with stones. (Lev 20:2) Leviticus 24:15 "You shall speak to the sons of Israel, saying, 'If anyone curses his God, then he will bear his sin. bear his sin. Lev 5:1; 20:16, 17. Nu. 9:13 Anyone - So the death sentence had nothing to do with the fact that the man was half Egyptian. Lev 24:16 emphasizes the non-partial nature of this death penalty which would be for "The alien as well as the native." Leviticus 24:16 'Moreover, the one who blasphemes the name of the Lord shall surely be put to death; all the congregation shall certainly stone him. The alien as well as the native, when he blasphemes the Name, shall be put to death. Ex. 20:7. 1 Ki. 21:10–13. Ps. 74:10, 18; 139:20. Mat. 12:31. Mark 3:28, 29. John 8:58, 59; 10:33–36. Ac. 26:11. 1 Ti. 1:13. Jas. 2:7 STONING FOR BLASPHEMING THE NAME When he blasphemes the Name, shall be put to death - Again "the NAME" stands for Jehovah and here the same penalty is given as when one curses their parents (Ex 21:17, Lev 20:9 Here is an response to the question about stoning one who committed blasphemy. Isn't this too harsh? Why not carry this out in the New Testament? Question: "Didn’t the Old Testament punish blasphemy with death? How is that different from radical Islam?" Answer: Leviticus 24:16 says, “Anyone who blasphemes the name of the LORD must be put to death. The entire assembly must stone him. Whether an alien or native-born, when he blasphemes the Name, he must be put to death.” So, yes, the Mosaic Law did require the death penalty for those who blasphemed the name of God. First, we must remember that the Israelites in the time of Moses lived under a theocracy. God's people in the Old Testament prior to the coming of Christ were identified externally through their adherence to the Law. The theocracy encompassed everything from ceremonial religious rites to civic bylaws. The Law regulated dress code, diets, relationships, contracts, and even benevolence. The Law provided harsh penalties for wrongdoing, including the sin of blasphemy. One of the purposes of the Law was to establish the conviction that God is holy. God’s name, as an expression of His nature, is also holy (Psalm 99:3; Luke 1:49). The coming of Christ signaled a transition in how God's people are identified. They had been previously identified through the Jewish culture and a theocratic marriage of “church” and state. With Jesus came the New Covenant, and God’s people were identified internally: “The kingdom of God is within you” (Luke 17:21). In order to provide open access to God, Jesus fulfilled the Old Testament Law (Matthew 5:17-commentary-See also Got Questions?). No longer were sacrifices necessary because He was the once-for-all sacrifice. No longer were specific dress requirements necessary. And no longer were God’s people identified by a state under theocratic rule. Certainly, the spread of the gospel was aided by the fact that it didn’t require an overhaul of the state governing authorities in other nations. Christianity is not to be associated with revolution on a civil level. This is the problem with Islam. It can only be spread through conquest and forced submission. Faith is not required, only surrender. This is disingenuous and oppressive. Christians are instructed to submit to the governing authorities (Romans 13) and to work within the political system. The government was never intended to be a means of evangelism. The church is. And the church must be flexible enough to adapt to any culture. Christianity translates, whereas Islam dominates. Any religion that relies on the power of the state to ensure adherence obviously has no confidence in the power of its God to rule hearts. Christians do not seek a theocracy nor should the church overly concern itself with civil/legal issues. We can speak on civil issues, but enforcing civil law is not our business. By the same token, respect for God, tithing, church attendance and other outward expressions of personal piety are not civil concerns. Jesus nullified the theocratic approach because it had served its purpose. He in turn established an ecclesiastical approach because only the local church can effectively reach local peoples within the context of their particular customs and circumstances. (Didn’t the Old Testament punish blasphemy with death- How is that different from radical Islam?) Leviticus 24:17 'If a man takes the life of any human being, he shall surely be put to death. he. Ge. 9:5, 6. Ex. 21:12–14. Nu. 35:31. Dt. 19:11, 12 NLT Study Bible - Because human life was patterned after the life of God himself (Gen 1:26, 27), murder was a blasphemous act. It required the same penalty as oral blasphemy (Ge 9:6). We a similar law and its qualifiers in Exodus 21 “He who strikes a man so that he dies shall surely be put to death. But if he did not lie in wait [for him,] but God let [him] fall into his hand, then I will appoint you a place to which he may flee. If, however, a man acts presumptuously toward his neighbor, so as to kill him craftily, you are to take him [even] from My altar, that he may die. (Ex 21:12–14) Leviticus 24:18 'The one who takes the life of an animal shall make it good, life for life. Ex. 21:34–36 LIFE FOR LIFE This is repeated in Leviticus 24:21 ‘Thus the one who kills an animal shall make it good, but the one who kills a man shall be put to death. Leviticus 24:19 'If a man injures his neighbor, just as he has done, so it shall be done to him: Dt. 19:21. Mat. 5:38; 7:2 Leviticus 24:20 fracture for fracture, eye for eye, tooth for tooth; just as he has injured a man, so it shall be inflicted on him. Ex. 21:23–25. Dt. 19:21. Mat. 5:38-39 EYE FOR EYE LEX TALONIS This law was designed to curb exaggerated revenge as in Ge 4:24 (If Cain is avenged sevenfold, Then Lamech seventy-sevenfold.”) Lex Talonis means the law of talion. The English word talion (from the Latin talio) means a retaliation authorized by law, in which the punishment corresponds in kind and degree to the injury = "law of retaliation (Wikipedia)". It was the prerogative of the civil government to maintain order in the nation “But if there is [any further] injury, then you shall appoint [as a penalty] life for life,eye for eye, tooth for tooth, hand for hand, foot for foot, (Exodus 21:23-24) “Thus you shall not show pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot. (Deuteronomy 19:21). Reformation Study Bible Note - Much argument has revolved about this verse. Some contend it is brutal and opposed to New Testament ideas of love and mercy. The phrase “eye for eye” occurs twice more in the Pentateuch (Ex. 21:24; Lev. 24:20). In each case, the verse is in a legal context; it is a principle of public justice—the penalty must fit the crime. There are indications that the term was not taken literally (Ex. 21:18, 26, 27). The only physical penalty mentioned in the law is flogging, and that limited to forty strokes (Deut. 25:3). Christ opposed those who used this verse as an excuse for personal vengeance (Matt. 5:38 note). See notes Ex. 21:24 and Lev. 24:20. In modern governmental actions, the ancient version of Lex Talonis has largely been replaced by monetary damages. HCSB Study Bible - The eye for eye, tooth for tooth principle was a figurative way of pointing to God's justice to show that the punishment should fit the crime. See F B Meyer's related comments on (Matt. 5:38-42) in his discourse entitled The Second Mile