Leviticus 22 32

Leviticus 22:32 kjv

Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you,

Leviticus 22:32 nkjv

You shall not profane My holy name, but I will be hallowed among the children of Israel. I am the LORD who sanctifies you,

Leviticus 22:32 niv

Do not profane my holy name, for I must be acknowledged as holy by the Israelites. I am the LORD, who made you holy

Leviticus 22:32 esv

And you shall not profane my holy name, that I may be sanctified among the people of Israel. I am the LORD who sanctifies you,

Leviticus 22:32 nlt

Do not bring shame on my holy name, for I will display my holiness among the people of Israel. I am the LORD who makes you holy.

Leviticus 22 verses

Leviticus 22 32 Meaning

This verse declares that the people of Israel must not profane or dishonor God’s holy name through their actions, but rather His name is to be sanctified and treated with utmost reverence among them. It emphasizes God’s inherent holiness and His self-identification as the one who uniquely sets Israel apart and makes them holy for Himself. This establishes a foundational principle for their conduct and worship: their lives are to reflect God's own sacred character.

Leviticus 22 32 Context

Leviticus 22, the chapter containing this verse, lays out strict regulations regarding the consumption of holy things by priests and their families, as well as the types of animals acceptable for sacrifice. The preceding verses (Lev 22:17-30) specify the stringent requirements for sacrificial animals, emphasizing that offerings to the Lord must be without blemish, perfect, and brought willingly, recognizing their sacredness. This reflects God's demand for holiness in all that approaches Him. Verse 32 concludes this section, elevating the ceremonial and dietary laws to a higher, overarching principle: the sanctity of God's Name. The practical rules are rooted in the fundamental truth that God is holy and His name (representing His character and being) must not be profaned, but hallowed, by the people whom He Himself sanctifies. Historically, the nation of Israel was distinct from surrounding pagan nations through these divine laws, designed to demonstrate God's unique holiness to the world and protect His people from idolatry and moral corruption, thereby hallowing His Name.

Leviticus 22 32 Word analysis

• And you shall not profane (vəlo' ṭeḥallelū):

  • Ḥālal (חָלַל): The Hebrew root means to defile, pollute, desecrate, make common or ordinary, violate, or break faith. It is the antonym of "qādash" (to make holy). The command "you shall not profane" implies that profanation is an active, often deliberate, act that dishonors God's name and character. It includes actions that render something common or accessible that should be set apart as sacred.
  • This is an imperative negative, a strong prohibition against conduct that treats God's holy presence or reputation as unimportant or impure.

• My holy name (šəmī qodshī):

  • šēm (שֵׁם): "Name" in biblical usage goes beyond a mere label; it encapsulates a person's character, reputation, authority, and presence. "My Name" refers to God's revealed being, Yahweh, and all that He has made known about Himself.
  • Qōdeš (קֹדֶשׁ): "Holy," meaning set apart, distinct, unique, pure, utterly separated from the common and defiled. God's name is holy because He Himself is holy. Any action that suggests God is not separate, pure, or distinct from pagan deities or human depravity profanes His name.

• but I will be hallowed (vəniqdaštī):

  • Niphal (passive-reflexive) stem of qādaš (קָדַשׁ): To be sanctified, be set apart, be treated as holy, or reveal oneself as holy. While the command is for Israel to actively hallow Him, this passive form suggests that God will ensure His holiness is recognized, either through Israel's obedience or, if they fail, through His judgments (as seen in Ezekiel). It emphasizes God's sovereign intent for His name to be revered.
  • This also highlights that ultimately, it is God who is the subject and object of holiness; humans cannot make God holy in essence, but they can acknowledge and manifest His inherent holiness.

• among the children of Israel (betokh bənē Yiśrā'ēl):

  • Specifies the direct audience and responsibility: the covenant people of God. Their conduct collectively affects how God's name is perceived and honored, especially among the nations. It underscores a corporate responsibility to uphold God's sanctity.

• I am the Lord ('ănī YHWH):

  • A common divine self-attestation, particularly prominent in Leviticus. YHWH (Yahweh), the revealed, covenantal name of God. This declaration serves as the foundational authority and motivation for all divine commands. It reminds Israel of His sovereign, immutable character, and His fidelity to His covenant. It emphasizes His exclusive divinity and authority.

• who sanctifies you (məqaddēšĕḵem):

  • Qādaš (קָדַשׁ) in the Piel (causative) participle: "He who causes you to be holy," or "He who makes you holy." This crucial phrase indicates that Israel's ability to be holy, and therefore to hallow God's name, stems from God's gracious act of sanctifying them. He sets them apart as His own, provides the means for their holiness (e.g., laws, sacrifices, the tabernacle), and enables them to live holy lives. This shifts the focus from human effort to divine initiation and enablement in holiness. It underscores that God is not just demanding holiness, but also empowering it.

Words-group analysis:

• "And you shall not profane My holy name, but I will be hallowed...": This contrasts human responsibility ("not profane") with God's sovereign determination ("I will be hallowed"). It implies that if Israel profanes His name, God Himself will take action to ensure His name is nonetheless recognized as holy, often through corrective judgment or divine vindication.
• "...among the children of Israel. I am the Lord who sanctifies you.": This concluding phrase grounds the commandment in God's covenant relationship with Israel. He sets them apart, and because of this special relationship and His sanctifying power, they are called to live in a way that honors His name. It provides both the theological basis and the practical enablement for obedience.

Leviticus 22 32 Bonus section

The concept of "profaning the Name" (חָלַל שֵׁם) is crucial throughout the Old Testament. It signifies any act by God's people that diminishes His honor, portrays Him falsely to the world, or makes His presence appear common or weak. This goes beyond mere blasphemy; it includes moral and ethical failures. For example, injustice towards others, violating covenant stipulations, or performing religious rituals without true devotion are all forms of profaning God's name because they misrepresent His righteousness and holiness to those inside and outside the covenant community. This idea foreshadows the strong rebukes found in the Prophets, particularly Ezekiel, who extensively uses the phrase to describe Israel's consistent disobedience and God's ultimate zeal to "hallow" His name among the nations, often through judgment that demonstrates His sovereign power and unwavering holiness. The reciprocal relationship here is vital: God makes Israel holy (sanctifies them) so that Israel might in turn make His name holy (hallow Him) through their conduct. This covenant expectation ultimately finds its complete fulfillment in Christ and the New Covenant, where believers are sanctified by the Holy Spirit to live lives that glorify God the Father (1 Pet 2:9-12).

Leviticus 22 32 Commentary

Leviticus 22:32 serves as a pinnacle theological statement, connecting all the detailed regulations of holiness (especially regarding sacrifices and priestly conduct) to the core truth of God's holy character. The directive not to profane God's name transcends ritualistic adherence; it encompasses every action and attitude that either brings dishonor to or disrespects the character of the Divine. To profane God’s name means to treat what is sacred as common, to misrepresent His character, or to cause others to think ill of Him. This can manifest through disobedience, injustice, idolatry, or any conduct that contradicts God's revealed will.

Conversely, for God to be "hallowed" implies that He is set apart, revered, and honored through the obedience and lives of His people. Their actions should attest to His unique sacredness and separate nature. The latter part of the verse, "I am the Lord who sanctifies you," is profoundly significant. It reveals that Israel's holiness is not self-achieved but is a divine gift and an ongoing work of God Himself. He initiates their sanctification by choosing them, delivering them, and giving them His law. Because He is their sanctifier, they are obligated and empowered to live in a manner that reflects His holiness and glorifies His name. This establishes a foundational principle for covenant living: the call to holiness is not a burden but a response to God's gracious work of setting His people apart for Himself, making them witnesses to His divine purity and glory in the world.