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Leviticus 24:10 [study!]

American Standard Version (ASV 1901) [2]
— And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelitish woman and a man of Israel strove together in the camp:
King James Version (KJV 1769)
— And the son of an Israelitish woman, whose father [was] an Egyptian, went out among the children of Israel: and this son of the Israelitish [woman] and a man of Israel strove together in the camp;
New American Standard Bible (NASB ©1995)
— Now the son of an Israelite woman, whose father was an Egyptian, went out among the sons of Israel; and the Israelite woman’s son and a man of Israel struggled with each other in the camp.
Webster's Revision of the KJB (WEB 1833)
— And the son of an Israelitish woman whose father [was] an Egyptian, went out among the children of Israel; and this son of the Israelitish [woman] and a man of Israel strove together in the camp;
Darby's Translation (DBY 1890)
— And the son of an Israelitish woman—but withal the son of an Egyptian,—went out among the children of Israel; and this son of the Israelitess and a man of Israel strove together in the camp;
Rotherham's Emphasized Bible (EBR 1902)
— And forth went the son of a woman of Israel—he, being the son of a man of Egypt—in the midst of the sons of Israel;
Young's Literal Translation (YLT 1898)
— And a son of an Israelitish woman goeth out (and he [is] son of an Egyptian man), in the midst of the sons of Israel, and strive in the camp do the son of the Israelitish woman and a man of Israel,
Douay-Rheims Challoner Revision (DR 1750)
— And behold there went out the son of a woman of Israel, whom she had of an Egyptian, among the children of Israel: and fell at words in the camp with a man of Israel.
Original King James Bible (AV 1611) [2]
— And the sonne of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this sonne of the Israelitish woman, and a man of Israel stroue together in the campe.
Brenton Greek Septuagint (LXX, Restored Names)
— And there went forth a son of an Israelitish woman, and he was son of a Mizraimite{gr.Egyptian} man among the sons of Israel; and they fought in the camp, the son of the Israelitish woman, and a man who was an Israelite.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And the son of a Yisreelith woman, whose father [was] a Mitzri, went out among the children of Yisrael: and this son of the Yisreelith [woman] and a man of Yisrael strove together in the camp;

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And the son 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of a Yi$rl יִשׂרְאֵלִית 3482
{3482} Prime
יִשְׂרְאֵלִית
Yisr@'eliyth
{yis-reh-ay-leeth'}
Feminine of H3481; a Jisreelitess or female descendant of Jisrael.
woman, 802
{0802} Prime
אִשָּׁה
'ishshah
{ish-shaw'}
The first form is the feminine of H0376 or H0582; the second form is an irregular plural; a woman (used in the same wide sense as H0582).
whose x1931
(1931) Complement
הוּא
huw'
{hoo}
The second form is the feminine beyond the Pentateuch; a primitive word, the third person pronoun singular, he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are.
father 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
x376
(0376) Complement
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
[was] a Mixr מִצרִי, 4713
{4713} Prime
מִצְרִי
Mitsriy
{mits-ree'}
From H4714; a Mitsrite, or inhabitant of Mitsrajim.
y376
[0376] Standard
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
went out 3318
{3318} Prime
יָצָא
yatsa'
{yaw-tsaw'}
A primitive root; to go (causatively bring) out, in a great variety of applications, literally and figuratively, direct and proximate.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
among 8432
{8432} Prime
תָּוֶךְ
tavek
{taw'-vek}
From an unused root meaning to sever; a bisection, that is, (by implication) the centre.
the children 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of Yi$rl יִשׂרָאֵל: 3478
{3478} Prime
יִשְׂרָאֵל
Yisra'el
{yis-raw-ale'}
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
y3481
[3481] Standard
יִשְׂרְאֵלִי
Yisr@'eliy
{yis-reh-ay-lee'}
Patronymic from H3478; a Jisreelite or descendant of Jisrael.
and this son 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
of the Yi$rl יִשׂרְאֵלִית 3482
{3482} Prime
יִשְׂרְאֵלִית
Yisr@'eliyth
{yis-reh-ay-leeth'}
Feminine of H3481; a Jisreelitess or female descendant of Jisrael.
[woman] and a man 376
{0376} Prime
אִישׁ
'iysh
{eesh}
Contracted for H0582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation.).
of Yi$rl יִשׂרָאֵל y3478
[3478] Standard
יִשְׂרָאֵל
Yisra'el
{yis-raw-ale'}
From H8280 and H0410; he will rule as God; Jisrael, a symbolical name of Jacob; also (typically) of his posterity.
x3481
(3481) Complement
יִשְׂרְאֵלִי
Yisr@'eliy
{yis-reh-ay-lee'}
Patronymic from H3478; a Jisreelite or descendant of Jisrael.
strove together 5327
{5327} Prime
נָצָה
natsah
{naw-tsaw'}
A primitive root; properly to go forth, that is, (by implication) to be expelled, and (consequently) desolate; causatively to lay waste; also (specifically), to quarrel.
z8735
<8735> Grammar
Stem - Niphal (See H8833)
Mood - Imperfect (See H8811)
Count - 1602
in the camp; 4264
{4264} Prime
מַחֲנֶה
machaneh
{makh-an-eh'}
From H2583; an encampment (of travellers or troops); hence an army, whether literally (of soldiers) or figuratively (of dancers, angels, cattle, locusts, stars; or even the sacred courts).
Jamieson-Fausset-Brown Commentary

Leviticus 24:10

_ _ the son of an Israelitish woman, etc. — This passage narrates the enactment of a new law, with a detail of the circumstances which gave rise to it. The “mixed multitude” [Exodus 12:38] that accompanied the Israelites in their exodus from Egypt creates a presumption that marriage connections of the kind described were not infrequent. And it was most natural, in the relative circumstances of the two people, that the father should be an Egyptian and the mother an Israelite.

Matthew Henry's Commentary

Leviticus 24:10-23

_ _ Evil manners, we say, beget good laws. We have here an account of the evil manners of a certain nameless mongrel Israelite, and the good laws occasioned thereby.

_ _ I. The offender was the son of an Egyptian father and an Israelitish mother (Leviticus 24:10); his mother was of the tribe of Dan, Leviticus 24:11. Neither he nor his father is named, but his mother only, who was an Israelite. This notice is taken of his parentage either, 1. To intimate what occasioned the quarrel he was engaged in. The Jews say, “He offered to set up his tent among the Danites in the right of his mother, but was justly opposed by some or other of that tribe, and informed that his father being an Egyptian he had no part nor lot in the matter, but must look upon himself as a stranger.” Or, 2. To show the common ill effect of such mixed marriages. When a daughter of Israel would marry an idolatrous malignant Egyptian, what could be the fruit of such a marriage but a blasphemer? For the children will be apt to take after the worse side, whichsoever it is, and will sooner learn of an Egyptian father to blaspheme than of an Israelitish mother to pray and praise.

_ _ II. The occasion of the offence was contention: He strove with a man of Israel. The mixed multitude of Egyptians that came up with Israel (Exodus 12:38) were in many ways hurtful to them, and this was one, they were often the authors of strife. The way to preserve the peace of the church is to preserve the purity of it. In this strife he broke out into ill language. Note, When quarrels begin we know not what mischief they will make before they end, nor how treat a matter a little fire may kindle. When men's passion is up they are apt to forget both their reason and their religion, which is a good reason why we should not be apt either to give or to resent provocation, but leave off strife before it be meddled with, because the beginning of it is as the letting forth of water.

_ _ III. The offence itself was blasphemy and cursing, Leviticus 24:11. It is supposed that his cause came to be heard before the judges, who determined that he had no right to the privileges of an Israelite, his father being an Egyptian, and that, being enraged at the sentence, 1. He blasphemed the name of the Lord. He blasphemed the name, that is, he blasphemed God, who is known by his name only, not by his nature, or any similitude. Not as if God were a mere name, but his is a name above every name. The translators add of the Lord, which is implied, but not expressed, in the original, for the greater reverence of the divine Majesty: it is a shame that it should be found on record that the very name of Jehovah should be blasphemed; tell it not in Gath. It is a fond conceit of the superstitious Jews that his blasphemy was in pronouncing the name of Jehovah, which they call ineffable: he that made himself known by that name never forbade the calling of him by that name. It is probable that finding himself aggrieved by the divine appointment, which separated between the Israelites and strangers, he impudently reproached both the law and the Law-maker, and set him at defiance. 2. He cursed either God himself (and then his cursing was the same with blaspheming) or the person with whom he strove. Imprecations of mischief are the hellish language of hasty passion, as well as of rooted malice. Or perhaps he cursed the judges that gave sentence against him; he flew in the face of the court, and ridiculed the processes of it; thus he added sin to sin.

_ _ IV. The caution with which he was proceeded against for this sin. The witnesses or inferior judges brought him and his case (which was somewhat extraordinary) unto Moses (Leviticus 24:11), according to the order settled (Exodus 18:22), and Moses himself would not give judgment hastily, but committed the offender into custody, till he had consulted the oracle in this case. Note, Judges must deliberate; both those that give the verdict and those that give the sentence must consider diligently what they do, and do nothing rashly, for the judgment is God's (Deuteronomy 1:17), and before him there will be a rehearing of the cause. They waited to know what was the mind of the Lord, whether he was to be put to death by the hand of the magistrate or to be left to the judgment of God: or, rather, they wanted to know whether he should be stoned, as those were to be that only cursed their parents (Judges 20:9), or whether, the crime being so much greater, some sorer punishment should be inflicted on him. Note, Those that sit in judgment should sincerely desire, and by prayer and the use of all good means should endeavour to know the mind of the Lord, because they judge for him (2 Chronicles 19:6) and to him they are accountable.

_ _ V. Sentence passed upon this offender by the righteous Judge of heaven and earth himself: Let all the congregation stone him, v. 14. God could have cut him off by an immediate stroke from heaven, but he would put this honour upon the institution of magistracy to make use of it for the supporting and vindicating of his own glory in the world. Observe, 1. The place of execution appointed: Bring him forth without the camp. To signify their detestation of the crime, they must thus cast out the criminal as an abominable branch, and separate him from them as an unclean thing and unworthy a place in the camp of Israel. 2. The executioners: Let all the congregation do it, to show their zeal for the honour of God's name. Every man should have a stone to throw at him that blasphemes God, reckoning himself nearly concerned in the reproaches cast on God, Psalms 69:9. Thus also the greater terror would be cast upon the congregation; those that once helped to stone a blasphemer would ever after dread every thing that bordered upon blasphemy, that looked like it or looked towards it. 3. The solemnity of the execution; before the congregation stoned him, the witnesses were to lay their hands upon his head. The Jews say that this was used in the execution of no criminals but blasphemers; and that it was done with words to this purport, “Thy blood be upon thy own head, for thou thyself hast occasioned it. Let no blame be laid on the law, judges, juries, or witnesses; if thou scornest, thou alone shalt bear it.

_ _ VI. A standing law made upon this occasion for the stoning of blasphemers, Leviticus 24:15, Leviticus 24:16. Magistrates are the guardians of both tables, and ought to be as jealous for the honour of God against those that speak contemptuously of his being and government as for the public peace and safety against the disturbers of them. 1. A great stress is laid upon this law, as in no case to be dispensed with: He shall surely be put to death; they shall certainly stone him. Those that lightly esteemed God's honour might think it hard to make a man an offender for a word (words are but wind); but God would let them know that they must not make light of such words as these, which come from malice against God in the heart of him that speaks, and must occasion either great guilt or great grief to those that hear. 2. It is made to extend to the strangers that sojourned among them, as well as those that were born in the land. God never made any law to compel strangers to be circumcised and embrace the Jewish religion (proselytes made by force would be no honour to the God of Israel), but he made a law to restrain strangers from speaking evil of the God of Israel. 3. He that was put to death for blasphemy is said to bear his sin, in the punishment of it; no sacrifice being appointed, on the head of which the sin might be transferred, he himself was to bear it upon his own head, as a sacrifice to divine justice. So his own tongue fell upon him (Psalms 64:8), and the tongue of a blasphemer will fall heavily.

_ _ VII. A repetition of some other laws annexed to this new law. 1. That murder should be punished with death (Leviticus 24:17, and again Leviticus 24:21), according to an ancient law in Noah's time (Genesis 9:6), and the very law of nature, Genesis 4:10. 2. That maimers should in like manner be punished by the law of retaliation, Leviticus 24:19, Leviticus 24:20. Not that men might in these cases be their own avengers, but they might appeal to the civil magistrate, who should award suffering to the injurious and satisfaction to the injured as should be thought fit in proportion to the hurt done. This law we had before, Exodus 22:4, Exodus 22:5. And it was more agreeable to that dispensation, in which were revealed the rigour of the law and what sin deserved, than to the dispensation we are under, in which are revealed the grace of the gospel and the remission of sins: and therefore our Saviour has set aside this law (Matthew 5:38, Matthew 5:39), not to restrain magistrates from executing public justice, but to restrain us all from returning personal injuries and to oblige us to forgive as we are and hope to be forgiven. 3. That hurt done wilfully to a neighbour's cattle should be punished by making good the damage, Leviticus 24:18, Leviticus 24:21. Thus the divine law took not only their lives, but their goods also under its protection. Those beasts which belonged to no particular person, but were, as our law speaks, ferae naturaeof a wild nature, it was lawful for them to kill; but not those which any man had a property in. Does God take care for oxen? Yes; for our sakes he does. 4. That strangers, as well as native Israelites, should be both entitled to the benefit of this law, so as not to suffer wrong, and liable to the penalty of this law in case they did wrong. And, it should seem, this is it that brings in these laws here, to show how equitable it was that strangers as well as Israelites should be punished for blasphemy, because strangers as well as Israelites were punishable for other crimes. And there may be this further reason for the recognition of these laws here, God would hereby show what provision he had made for man's safety, in punishing those that were injurious to him, which should be an argument with magistrates to be jealous for his honour, and to punish those that blasphemed his name. If God took care for their comfort, they ought to take care for his glory.

_ _ VIII. The execution of the blasphemer. Moses did, as it were, sign the warrant or it: He spoke unto the children of Israel to do it, and they did as the Lord commanded Moses, Leviticus 24:23. This teaches that death is the wages of sin, and that blasphemy in particular is an iniquity to be punished by the judges. But, if those who thus profane the name of God escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgments. This blasphemer was the first that died by the law of Moses. Stephen, the first that died for the gospel, died by the abuse of this law; the martyr and the malefactor suffered the same death: but how vast the difference between them!

John Wesley's Explanatory Notes

Leviticus 24:10

Whose father was an Egyptian — This circumstance seems noted, partly to shew the danger of marriages with persons of wicked principles, and partly by this severity against him who was a stranger by the father, and an Israelite by the mother, to shew that God would not have this sin go unpunished amongst his people, what — soever he was that committed it. Went out — Out of Egypt, being one of that mixed multitude, which came out with the Israelites, Exodus 12:32. It is probable, this was done when the Israelites were near Sinai.

Geneva Bible Translation Notes

Leviticus 24:10

And the son of an Israelitish woman, whose father [was] an Egyptian, went (e) out among the children of Israel: and this son of the Israelitish [woman] and a man of Israel strove together in the camp;

(e) Meaning, out of his tent.

Cross-Reference Topical ResearchStrong's Concordance

Exodus 12:38 And a mixed multitude went up also with them; and flocks, and herds, [even] very much cattle.
Numbers 11:4 And the mixt multitude that [was] among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?
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Ex 12:38. Nu 11:4.

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