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Leviticus 10
New English Translation

Nadab and Abihu

10 Then[a] Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire[b] before the Lord, which he had not commanded them to do. 2 So fire went out from the presence of the Lord[c] and consumed them so that they died before the Lord. 3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy,[d] and in the presence of all the people I will be honored.’”[e] So Aaron kept silent. 4 Moses then called to Mishael and Elzaphan, the sons of Uzziel, Aaron’s uncle, and said to them, “Come near, carry your brothers from the front of the sanctuary to a place outside the camp.” 5 So they came near and carried them away in their tunics to a place outside the camp just as Moses had spoken. 6 Then Moses said to Aaron and to Eleazar and Ithamar his other two sons, “Do not[f] dishevel the hair of your heads[g] and do not tear your garments, so that you do not die and so that wrath does not come on the whole congregation. Your brothers, all the house of Israel, are to mourn the burning that the Lord has caused,[h] 7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.

Perpetual Statutes the Lord Spoke to Aaron

8 Then the Lord spoke to Aaron, 9 “Do not drink wine or strong drink, you and your sons with you, when you enter into the Meeting Tent, so that you do not die. This is a perpetual statute throughout your generations,[i] 10 as well as[j] to distinguish between the holy and the common, and between the unclean and the clean,[k] 11 and to teach the Israelites all the statutes that the Lord has spoken to them through[l] Moses.”

Perpetual Statutes Moses spoke to Aaron

12 Then Moses spoke to Aaron and to Eleazar and Ithamar, his remaining sons, “Take the grain offering which remains from the gifts of the Lord and eat it unleavened beside the altar, for it is most holy. 13 You must eat it in a holy place because it is your allotted portion[m] and the allotted portion of your sons from the gifts[n] of the Lord, for this is what I have been commanded.[o] 14 Also, the breast of the wave offering and the thigh of the contribution offering you must eat in a ceremonially clean[p] place, you and your sons and daughters with you, for the foods have been given as your allotted portion and the allotted portion of your sons from the peace-offering sacrifices of the Israelites.[q] 15 The thigh of the contribution offering and the breast of the wave offering they must bring in addition to the gifts of the fat parts to wave them as a wave offering before the Lord, and it will belong to you and your sons with you for a perpetual statute just as the Lord has commanded.”

The Problem with the Inaugural Sin Offering

16 Later Moses sought diligently for the sin offering male goat,[r] but it had actually been burnt.[s] So he became angry at Eleazar and Ithamar, Aaron’s remaining sons, saying, 17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation,[t] to make atonement on their behalf before the Lord. 18 See here![u] Its blood was not brought into the Holy Place within![v] You should certainly have eaten it in the sanctuary just as I commanded!” 19 But Aaron spoke to Moses, “See here![w] Just today they presented their sin offering and their burnt offering before the Lord and such things as these have happened to me! If I had eaten a sin offering today would the Lord have been pleased?”[x] 20 When Moses heard this explanation, he was satisfied.[y]

Footnotes

  1. Leviticus 10:1 tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the Lord’s fire that consumed the offerings at the end of Lev 9. Thus, for example, the “sin offering” male goat referred to in Lev 10:16-19 is the very one referred to in Lev 9:15.
  2. Leviticus 10:1 tn The expression “strange fire” (אֵשׁ זָרָה, ʾesh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (ʾish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qetoret zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).
  3. Leviticus 10:2 tn See the note on 9:24a.
  4. Leviticus 10:3 tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁ, nif. 1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the Lord himself had indeed shown himself to be holy by the way he responded to the illegitimate incense offering of Nadab and Abihu. They had not treated the Lord as holy, so the Lord acted on his own behalf to show that he was indeed holy.
  5. Leviticus 10:3 tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבד, nif. 3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the Lord shows himself to be holy as he has done in 10:1-2, this results in him being honored (i.e., reverenced, feared, treated with respect) among the people. This suggests the passive rendering. It is possible, however, that one should use the reflexive rendering here as in the previous clause. If so, the passage means that the Lord showed both his holiness and his glory in one outbreak against Nadab and Abihu.
  6. Leviticus 10:6 tc Smr has “you must not” (לֹא, loʾ) rather than the MT’s “do not” (אַל, ʾal; cf. the following negative לֹא, loʾ, in the MT).
  7. Leviticus 10:6 tn Heb “do not let free your heads.” Some have taken this to mean, “do not take off your headgear” (cf. NAB, NASB), but it probably also involves leaving one’s hair unkempt as a sign of mourning (see J. Milgrom, Leviticus [AB], 1:608-9; cf. NCV, TEV, CEV, NLT).
  8. Leviticus 10:6 tn Heb “shall weep [for] the burning which the Lord has burned”; NIV “may mourn for those the Lord has destroyed by fire.”
  9. Leviticus 10:9 tn Heb “a perpetual statute for your generations”; NAB “a perpetual ordinance”; NRSV “a statute forever”; NLT “a permanent law.” The Hebrew grammar here suggests that the last portion of v. 9 functions as both a conclusion to v. 9 and an introduction to vv. 10-11. It is a pivot clause, as it were. Thus, it was a “perpetual statute” to not drink alcoholic beverages when ministering in the tabernacle, but it was also a “perpetual statue” to distinguish between holy and profane and unclean and clean (v. 10) as well as to teach the children of Israel all such statutes (v. 11).
  10. Leviticus 10:10 tn Heb “and,” but regarding the translation “as well as,” see the note at the end of v. 9.
  11. Leviticus 10:10 sn The two pairs of categories in this verse refer to: (1) the status of a person, place, thing, or time—“holy” (קֹדֶשׁ, qodesh) versus “common” (חֹל, khol); as opposed to (2) the condition of a person, place, or thing—“unclean” (טָמֵא, tameʾ) versus “clean” (טָהוֹר, tahor). Someone or something could gain “holy” status by being “consecrated” (i.e., made holy; e.g., the Hebrew Piel קִדֵּשׁ (qiddesh) in Lev 8:15, 30), and to treat someone or something that was holy as if it were “common” would be to “profane” that person or thing (the Hebrew Piel הִלֵּל [hillel], e.g., in Lev 19:29 and 22:15). Similarly, on another level, someone or something could be in a “clean” condition, but one could “defile” (the Hebrew Piel טִמֵּא [timmeʾ], e.g., in Gen 34:5 and Num 6:9) that person or thing and thereby make it “unclean.” To “purify” (the Hebrew Piel טִהֵר [tiher], e.g., in Lev 16:19 and Num 8:6, 15) that unclean person or thing would be to make it “clean” once again. With regard to the animals (Lev 11), some were by nature “unclean,” so they could never be eaten, but others were by nature “clean” and, therefore, edible (Lev 11:2, 46-47). The meat of clean animals could become inedible by too long of a delay in eating it, in which case the Hebrew term פִּגּוּל (piggul) “foul, spoiled” is used to describe it (Lev 7:18; 19:7; cf. also Ezek 4:14 and Isa 65:4), not the term for “unclean” (טָהוֹר, tahor). Strictly speaking, therefore, unclean meat never becomes clean, and clean meat never becomes unclean.
  12. Leviticus 10:11 tn Heb “by the hand of” (so KJV).
  13. Leviticus 10:13 tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”
  14. Leviticus 10:13 tn For the rendering of the Hebrew אִשֶּׁה (ʾisheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.
  15. Leviticus 10:13 sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.
  16. Leviticus 10:14 tn The word “ceremonially” has been supplied in the translation to clarify that the cleanness of the place specified is ritual or ceremonial in nature.
  17. Leviticus 10:14 sn Cf. Lev 7:14, 28-34 for these regulations.
  18. Leviticus 10:16 sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).
  19. Leviticus 10:16 tn Heb “but behold, it had been burnt” (KJV and NASB both similar).
  20. Leviticus 10:17 sn This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12-15). Lev 10:16-18, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).
  21. Leviticus 10:18 tn Or “Behold!” (so KJV, ASV, NASB).
  22. Leviticus 10:18 sn The term here rendered “within” refers to the bringing of the blood inside the Holy Place for application to the altar of incense rather than to the altar of burnt offering in the courtyard of the tabernacle (cf. Lev 4:7, 16-18; 6:30 [23 HT]).
  23. Leviticus 10:19 tn Or “Behold!” (so KJV, ASV, NASB); NRSV “See.”
  24. Leviticus 10:19 tn Heb “today they presented their sin offering and their burnt offering before the Lord, and like these things have happened to me, and (if) I had eaten sin offering today would it be good in the eyes of the Lord?” The idiom “would it be good in the eyes of [the Lord]” has been translated “would [the Lord] have been pleased.” Cf. NRSV “would it have been agreeable to the Lord?”; CEV, NLT “Would the Lord have approved?”
  25. Leviticus 10:20 tn Heb “it was good in his eyes” (an idiom). Cf. KJV “he was content”; NLT “he approved.”
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Leviticus 10
Amplified Bible

The Sin of Nadab and Abihu

10 Now Nadab and Abihu, the sons of Aaron, took their respective [ceremonial] censers, put fire in them, placed incense on it and offered [a]strange (unauthorized, unacceptable) fire before the Lord, [an act] which He had not commanded them to do. 2 And fire came out from the presence of the Lord and devoured them, and they died before the Lord. 3 Then Moses said to Aaron, “This is what the Lord said:

‘I will be treated as holy by those who approach Me,
And before all the people I will be honored.’”

So Aaron, therefore, said nothing.

4 Moses called Mishael and Elzaphan, the sons of Uzziel who was Aaron’s uncle, and said to them, “Come here, carry your relatives away from the front of the sanctuary and take them outside the camp.” 5 So they came forward and carried them, still in their undertunics, outside the camp, as Moses had said. 6 Then Moses said to Aaron and to his [younger] sons Eleazar and Ithamar, “Do not [b]uncover your heads nor let your hair hang loose nor tear your clothes [as expressions of mourning], so that you will not die [also] and so that He will not express His wrath and anger toward all the congregation. But your relatives, the whole house of Israel, may mourn the burning which the Lord has brought about. 7 You shall not even go out of the doorway of the Tent of Meeting, or you will die; for the Lord’s anointing oil is upon you.” So they did [everything] according to the word of Moses.

8 Then the Lord spoke to Aaron, saying, 9 “[c]Do not drink wine or intoxicating drink, neither you nor your sons with you, when you come into the Tent of Meeting, so that you will not die—it is a permanent statute throughout your generations— 10 and to make a distinction and recognize a difference between the holy (sacred) and the common (profane), and between the [ceremonially] unclean and the clean;(A) 11 and you are to teach the Israelites all the statutes which the Lord has spoken to them [d]through Moses.”

12 Then Moses said to Aaron, and to his surviving sons, Eleazar and Ithamar, “Take the grain offering that is left over from the offerings by fire to the Lord, and eat it unleavened beside the altar, for it is most holy. 13 You shall eat it in a holy place, because it is your portion and your sons’ portion, from the offerings by fire to the Lord; for so I have been commanded. 14 But the breast of the wave offering and the thigh of the heave offering you may eat in a clean place, you and your sons and daughters with you; for the breast and the thigh are your portion and your sons’ portion, given out of the sacrifices of the peace offerings of the Israelites. 15 They shall bring the thigh presented by lifting up and the breast presented by waving, along with the offerings by fire of the fat, to present as a wave offering before the Lord. This shall be yours and your sons’ with you, as your perpetual portion, just as the Lord has commanded.”

16 But Moses diligently tried to find the goat [that had been offered] as the sin offering, and discovered that it had been burned up [as waste, not eaten]! So he was angry with Aaron’s surviving sons Eleazar and Ithamar, saying, 17 “Why did you not eat the sin offering in the holy place? For it is most holy; and God gave it to you to remove the guilt of the congregation, to make atonement for them before the Lord. 18 Behold, its blood was not brought into the Holy Place; you certainly should have eaten the goat in the sanctuary, just as I commanded.” 19 Then Aaron said to Moses, “This very day they have [obediently] presented their sin offering and their burnt offering before the Lord, but [such terrible things] as these have happened to me [and to them]; if I [and my sons] had eaten a sin offering today would it have been acceptable and pleasing in the sight of the Lord?”(B) 20 When Moses heard that, he was satisfied.

Footnotes

  1. Leviticus 10:1 What made the fire “strange” cannot be determined. They may have taken the fire from an unauthorized source, or used incense that did not meet the divine specifications. In any case, God’s laws and requirements are not subject to modification by man.
  2. Leviticus 10:6 Lit unbind.
  3. Leviticus 10:9 This prohibition may imply that intoxication precipitated the irreverent behavior that resulted in the death of Aaron’s two older sons.
  4. Leviticus 10:11 Lit by the hand of.
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