Leviticus 22:32

Lev 22:32 Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I [am] the LORD which hallow you,

Ver. 32. My holy name.] "Holy, and" therefore "reverend." {Psa 111:9} Holiness hath honour.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lev 22:32. I will be hallowed — Or, sanctified, either by you, in keeping my holy commands, or upon you, in executing my holy and righteous judgments. I will manifest myself to be a holy God, that will not bear the transgression of my laws. I am the Lord who hallow you — Who have separated you to myself as a special people.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

For whosoever doth otherwise than God commandeth polluted his Name.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 32. Neither shall ye profane my holy name] God's name is profaned or rendered common when we treat his commands as we often do those of our fellows, when they do not appear to have self-interest to recommend them. He therefore profanes God's holy name who does not both implicitly believe and conscientiously obey all his words and all his precepts.

I will be hallowed among the children of Israel] The words children of Israel, בני ישראל beney Yishrael, which so frequently occur, should be translated either the descendants or posterity of Israel, or the people of Israel. The word children has a tendency to beget a false notion, especially in the minds of young people, and lead them to think that children, in the proper sense of the word, i. e., little ones, are meant.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

That brought you out of the land of Egypt, to be your God,.... Whereby he showed himself to be their covenant God and Father, who had a kind and gracious regard unto them, and which laid them under obligation to fear, serve, and worship him as their God:

I am the Lord; that hath sovereign right unto them, and claim upon them, and therefore they ought to be subject to his will, and observe his laws ordinances.

Next: Leviticus Chapter 23

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Neither shall ye profane my holy name; either by despising me and my command yourselves, or by giving others occasion to profane them.

Hallowed, or sanctified: either by you in keeping my holy commands, or upon you in executing my holy and righteous judgments, Lev 10:3; Isa 26:15. I will manifest myself to be a holy God, that will not bear the transgression of my laws.

Which hallow you, by separating you from all the world unto myself and service, by giving you holy laws, and my Holy Spirit to enable and incline you to keep them; and therefore you have the more reason to hallow me and keep my commands, and are the more inexcusable if you transgress them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

32. I will be hallowed — “Reverence is the very basis of lofty character, and is the guarantee of the purity of society. When our worship falls, our conduct will go down along with it. The loftier the prayer, the tenderer will be the common speech of the day. If the children of God do not hallow him, the enemy never will. God, so to say, depends upon the loyalty of his own people for his position (reputation) in the world.” — Joseph Parker. I will be regarded in your hearts, and treated in your worship, as infinitely glorious and perfectly holy. A threefold motive is applied. First, the sovereignty of Jehovah, the author of the covenant and the God of salvation. Secondly, which hallow you — The calling of Israel from polytheism to monotheism, the giving of God’s holy law on Sinai, and the revelation of his own holy character as a model, were strong incentives to obedience and purity. In addition to these motives there follows a third.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Hallowed, or sanctified, either by you in keeping my holy commands, or upon you in executing my holy and righteous judgments. I will manifest myself to be an holy God that will not bear the transgression of my laws.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

ולא תחללו YE SHALL NOT PROFANE [MY HOLY NAME], by transgressing My commands willfully. Having regard to what is implied in the statement: You shall not profane [My holy name] (viz., that it must be hallowed), what is the meaning of ונקדשתי? But, this implies a positive act of sanctification: Abandon yourself to martyrdom and hallow My name! I might think that this command applies even to the Israelite when he is alone (i. e., when no other Israelites are present when the heathen bids him transgress a Divine command)! Scripture, however, states: בתוך בני ישראל [AND I SHALL BE SANCTIFIED] AMIDST THE CHILDREN OF ISRAEL. — And when offering oneself to martyrdom, one should offer himself with the firm determination (lit., under the condition) to die if necessary, for he who abandons himself on condition (i. e. cherishing the hope) that God will not exact the sacrifice and that a miracle will happen to save him will have no miracle wrought for him; for thus we find in the case of Chananyah, Mishael and Azariah that they did not offer themselves for martyrdom expecting a miracle, as it is said (Daniel 3:17, 18) “[And God whom we serve is able to deliver us from the burning fiery furnace and He will deliver us out of thy hand, O king]. But if not, be it known unto thee that we will not serve thy gods etc. — Whether He saves us or whether he does not save, “be it known unto thee etc.” (Sifra, Emor, Chapter 9 5)

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND I WILL BE HALLOWED AMONG THE CHILDREN OF ISRAEL. The meaning thereof according to the opinion of our Rabbis 9:4: “When it states, And I will be hallowed it means: ‘be ready to die and hallow My Name.’” is that it constitutes a positive commandment, that we sanctify His Name by observing the commandments, and that [under certain circumstances] we submit to death rather than transgress them. This is the explanation of the following verse, That brought you out of the land of Egypt to be your G-d, which is a reason including all the commandments, meaning that it is fitting for them to sanctify His Name because we are His servants whom He has redeemed from Egypt.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.