1 Nadab and Abihu, the sons of Aaron, each took his censer, and put fire in it, and laid incense on it, and offered strange fire before Yahweh, which he had not commanded them.
2 Fire came out from before Yahweh, and devoured them, and they died before Yahweh.
3 Then Moses said to Aaron, “This is what Yahweh spoke of, saying, ‘I will show myself holy to those who come near me, and before all the people I will be glorified.’” Aaron held his peace.
4 Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said to them, “Draw near, carry your brothers from before the sanctuary out of the camp.”
5 So they came near, and carried them in their tunics out of the camp, as Moses had said.
6 Moses said to Aaron, and to Eleazar and to Ithamar, his sons, “Don’t let the hair of your heads go loose, and don’t tear your clothes, so that you don’t die, and so that he will not be angry with all the congregation; but let your brothers, the whole house of Israel, bewail the burning which Yahweh has kindled.
7 You shall not go out from the door of the Tent of Meeting, lest you die; for the anointing oil of Yahweh is on you.” They did according to the word of Moses.
8 Then Yahweh said to Aaron,
9 “You and your sons are not to drink wine or strong drink whenever you go into the Tent of Meeting, or you will die. This shall be a statute forever throughout your generations.
10 You are to make a distinction between the holy and the common, and between the unclean and the clean.
11 You are to teach the children of Israel all the statutes which Yahweh has spoken to them by Moses.”
12 Moses spoke to Aaron, and to Eleazar and to Ithamar, his sons who were left, “Take the meal offering that remains of the offerings of Yahweh made by fire, and eat it without yeast beside the altar; for it is most holy;
13 and you shall eat it in a holy place, because it is your portion, and your sons’ portion, of the offerings of Yahweh made by fire; for so I am commanded.
14 The waved breast and the heaved thigh you shall eat in a clean place, you, and your sons, and your daughters with you: for they are given as your portion, and your sons’ portion, out of the sacrifices of the peace offerings of the children of Israel.
15 They shall bring the heaved thigh and the waved breast with the offerings made by fire of the fat, to wave it for a wave offering before Yahweh. It shall be yours, and your sons’ with you, as a portion forever, as Yahweh has commanded.”
16 Moses diligently inquired about the goat of the sin offering, and, behold, it was burned. He was angry with Eleazar and with Ithamar, the sons of Aaron who were left, saying,
17 “Why haven’t you eaten the sin offering in the place of the sanctuary, since it is most holy, and he has given it to you to bear the iniquity of the congregation, to make atonement for them before Yahweh?
18 Behold, its blood was not brought into the inner part of the sanctuary. You certainly should have eaten it in the sanctuary, as I commanded.”
19 Aaron spoke to Moses, “Behold, today they have offered their sin offering and their burnt offering before Yahweh; and such things as these have happened to me. If I had eaten the sin offering today, would it have been pleasing in Yahweh’s sight?”
20 When Moses heard that, it was pleasing in his sight.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 10:1–3Hereupon an affliction befell Aaron, considered as a man and a father, but was undergone by him with true fortitude; for he had indeed a firmness of soul in such accidents, and he thought this calamity came upon him according to God's will: for whereas he had four sons, as I said before, the two elder of them, Nadab and Abihu, did not bring those sacrifices which Moses bade them bring, but which they used to offer formerly, and were burnt to death.
Hereupon an affliction befell Aaron, considered as a man and a father, but was undergone by him with true fortitude; for he had indeed a firmness of soul in such accidents, and he thought this calamity came upon him according to God's will: for whereas he had four sons, as I said before, the two elder of them, Nadab and Abihu, did not bring those sacrifices which Moses bade them bring, but which they used to offer formerly, and were burnt to death.
Josephus, Antiquities of the Jews, Antiquities 3.8.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 10:6–7Now the multitude lamented them, and were deeply affected at this their death, which so unexpectedly befell them. But Moses entreated their brethren and their father not to be troubled for them, and to prefer the honor of God before their grief about them; for Aaron had already put on his sacred garments.
Now the multitude lamented them, and were deeply affected at this their death, which so unexpectedly befell them. But Moses entreated their brethren and their father not to be troubled for them, and to prefer the honor of God before their grief about them; for Aaron had already put on his sacred garments.
Josephus, Antiquities of the Jews, Antiquities 3.8.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 10:1–2A memorable circumstance is here recorded, from whence it appears how greatly God abominates all the sins whereby the purity of religion is corrupted. Apparently it was a light transgression to use strange fire for burning incense; and again their thoughtlessness would seem excusable, for certainly Nadab and Abihu did not wantonly or intentionally desire to pollute the sacred things, but, as is often the case in matters of novelty, when they were setting about them too eagerly, their precipitancy led them into error. … Besides, it was necessary that their religion should be sanctioned at its very commencement; for if God had suffered the sons of Aaron to transgress with impunity, they would have afterwards carelessly neglected the whole Law. … The "strange fire" is distinguished from the sacred fire which was always burning upon the altar … Now, God had forbidden any other fire to be used in the ordinances, in order to exclude all extraneous rites, and to shew His detestation of whatever might be derived from elsewhere.
A memorable circumstance is here recorded, from whence it appears how greatly God abominates all the sins whereby the purity of religion is corrupted. Apparently it was a light transgression to use strange fire for burning incense; and again their thoughtlessness would seem excusable, for certainly Nadab and Abihu did not wantonly or intentionally desire to pollute the sacred things, but, as is often the case in matters of novelty, when they were setting about them too eagerly, their precipitancy led them into error. … Besides, it was necessary that their religion should be sanctioned at its very commencement; for if God had suffered the sons of Aaron to transgress with impunity, they would have afterwards carelessly neglected the whole Law. … The "strange fire" is distinguished from the sacred fire which was always burning upon the altar … Now, God had forbidden any other fire to be used in the ordinances, in order to exclude all extraneous rites, and to shew His detestation of whatever might be derived from elsewhere.
John Calvin, Commentaries, on 10:1; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 10:8–11Aaron having been very observant of what God said to him by Moses, now God does him the honour to speak to him immediately (Lev 10:8): The Lord spoke unto Aaron, and the rather because what was now to be said Aaron might perhaps have taken amiss from Moses, as if he had suspected him to have been a gluttonous man and a wine-bibber, so apt are we to resent cautions as accusations; therefore God saith it himself to him, Do not drink wine, nor strong drink, when you go into the tabernacle, and this at their peril, lest you die, Lev 10:9. Probably they had seen the ill effect of it in Nadab and Abihu, and therefore must take warning by them. … They must be sure to keep sober, (1.) That they might themselves be able to distinguish, in their ministrations, between that which was sacred and that which was common, and might never confound them, Lev 10:10. … (2.) That they might be able to teach the people (Lev 10:11), for that was a part of the priests' work
Aaron having been very observant of what God said to him by Moses, now God does him the honour to speak to him immediately (Lev 10:8): The Lord spoke unto Aaron, and the rather because what was now to be said Aaron might perhaps have taken amiss from Moses, as if he had suspected him to have been a gluttonous man and a wine-bibber, so apt are we to resent cautions as accusations; therefore God saith it himself to him, Do not drink wine, nor strong drink, when you go into the tabernacle, and this at their peril, lest you die, Lev 10:9. Probably they had seen the ill effect of it in Nadab and Abihu, and therefore must take warning by them. … They must be sure to keep sober, (1.) That they might themselves be able to distinguish, in their ministrations, between that which was sacred and that which was common, and might never confound them, Lev 10:10. … (2.) That they might be able to teach the people (Lev 10:11), for that was a part of the priests' work
Matthew Henry, Commentary on the Whole Bible, on 10:8–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Leviticus 10:19–20He said no more, he did not proceed in blaming him and his sons, but was satisfied with the answer returned; he considered the grief and trouble of mind that attended Aaron, which might not only cause him to disregard food, but even to forget what was commanded to be done in this case; and besides he might observe, that there was some difficulty attending it; in some cases the flesh of the sin offering was to be eaten, and not burnt; in others, to be burnt, and not eaten; and this being the first time of offering one, the mistake might be the more easily made; … moreover, what Aaron had done appeared to be not out of any wilful neglect of the command of God, but with a good design, as judging it would be unacceptable to him, should he have eaten of it in his circumstances. Moses upon the whole thought him excusable, at least insisted no more upon the blame. The Jewish writers make the mistake to lie on the side of Moses and not Aaron; and which the former acknowledged, according to the Targums of Jonathan and Jerusalem
He said no more, he did not proceed in blaming him and his sons, but was satisfied with the answer returned; he considered the grief and trouble of mind that attended Aaron, which might not only cause him to disregard food, but even to forget what was commanded to be done in this case; and besides he might observe, that there was some difficulty attending it; in some cases the flesh of the sin offering was to be eaten, and not burnt; in others, to be burnt, and not eaten; and this being the first time of offering one, the mistake might be the more easily made; … moreover, what Aaron had done appeared to be not out of any wilful neglect of the command of God, but with a good design, as judging it would be unacceptable to him, should he have eaten of it in his circumstances. Moses upon the whole thought him excusable, at least insisted no more upon the blame. The Jewish writers make the mistake to lie on the side of Moses and not Aaron; and which the former acknowledged, according to the Targums of Jonathan and Jerusalem
John Gill, An Exposition of the Old and New Testament, on 10:20; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Leviticus 10:3And Aaron held his peace - … and Aaron was dumb. How elegantly expressive is this of his parental affection, his deep sense of the presumption of his sons, and his own submission to the justice of God! The flower and hope of his family was nipped in the bud and blasted; and while he exquisitely feels as a father, he submits without murmuring to this awful dispensation of Divine justice. … It has often been remarked that excessive grief stupefies the mind, so that amazement and deep anguish prevent at once both tears and complaints
And Aaron held his peace - … and Aaron was dumb. How elegantly expressive is this of his parental affection, his deep sense of the presumption of his sons, and his own submission to the justice of God! The flower and hope of his family was nipped in the bud and blasted; and while he exquisitely feels as a father, he submits without murmuring to this awful dispensation of Divine justice. … It has often been remarked that excessive grief stupefies the mind, so that amazement and deep anguish prevent at once both tears and complaints
Adam Clarke, Commentary on the Holy Bible, on 10:3; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 10:6–7Moses prohibited Aaron and his remaining sons from showing any sign of mourning on account of this fatal calamity. … The reason was simply this, that any manifestation of grief on account of the death that had occurred, would have indicated dissatisfaction with the judgment of God; and Aaron and his sons would thereby not only have fallen into mortal sin themselves, but have brought down upon the congregation the wrath of God, which fell upon it through every act of sin committed by the high priest in his official position (Lev 4:3). … Mourning was permitted to the nation, as an expression of sorrow on account of the calamity which had befallen the whole nation in the consecrated priests. … The latter were not to go away from the door (the entrance or court of the tabernacle), sc., to take part in the burial of the dead, lest they should die, for the anointing oil of Jehovah was upon them.
Moses prohibited Aaron and his remaining sons from showing any sign of mourning on account of this fatal calamity. … The reason was simply this, that any manifestation of grief on account of the death that had occurred, would have indicated dissatisfaction with the judgment of God; and Aaron and his sons would thereby not only have fallen into mortal sin themselves, but have brought down upon the congregation the wrath of God, which fell upon it through every act of sin committed by the high priest in his official position (Lev 4:3). … Mourning was permitted to the nation, as an expression of sorrow on account of the calamity which had befallen the whole nation in the consecrated priests. … The latter were not to go away from the door (the entrance or court of the tabernacle), sc., to take part in the burial of the dead, lest they should die, for the anointing oil of Jehovah was upon them.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 10:6–7; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 10:16–20Moses rested satisfied with this answer. Aaron acknowledged that the flesh of the sin-offering ought to have been eaten by the priest in this instance (according to Lev 6:19), and simply adduced, as the reason why this had not been done, the calamity which had befallen his two eldest sons. And this might really be a sufficient reason, as regarded both himself and his remaining sons, why the eating of the sin-offering should be omitted. For the judgment in question was so solemn a warning, as to the sin which still adhered to them even after the presentation of their sin-offering, that they might properly feel "that they had not so strong and overpowering a holiness as was required for eating the general sin-offering" (M. Baumgarten). This is the correct view, though others find the reason in their grief at the death of their sons or brethren, which rendered it impossible to observe a joyous sacrificial meal. But this is not for a moment to be thought of, simply because the eating of the flesh of the sin-offering was not a joyous meal at all
Moses rested satisfied with this answer. Aaron acknowledged that the flesh of the sin-offering ought to have been eaten by the priest in this instance (according to Lev 6:19), and simply adduced, as the reason why this had not been done, the calamity which had befallen his two eldest sons. And this might really be a sufficient reason, as regarded both himself and his remaining sons, why the eating of the sin-offering should be omitted. For the judgment in question was so solemn a warning, as to the sin which still adhered to them even after the presentation of their sin-offering, that they might properly feel "that they had not so strong and overpowering a holiness as was required for eating the general sin-offering" (M. Baumgarten). This is the correct view, though others find the reason in their grief at the death of their sons or brethren, which rendered it impossible to observe a joyous sacrificial meal. But this is not for a moment to be thought of, simply because the eating of the flesh of the sin-offering was not a joyous meal at all
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 10:19–20; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Leviticus 10
Leviticus 10:1–20, World English Bible
Leviticus 10 in the Bible · Told in the Story: Chapter 14, Fire from the Lord, Chapter 15, Clean and Unclean, Chapter 16, The Day of Atonement
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 10:1–3Hereupon an affliction befell Aaron, considered as a man and a father, but was undergone by him with true fortitude; for he had indeed a firmness of soul in such accidents, and he thought this calamity came upon him according to God's will: for whereas he had four sons, as I said before, the two elder of them, Nadab and Abihu, did not bring those sacrifices which Moses bade them bring, but which they used to offer formerly, and were burnt to death.
Josephus, Antiquities of the Jews, Antiquities 3.8.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 10:6–7Now the multitude lamented them, and were deeply affected at this their death, which so unexpectedly befell them. But Moses entreated their brethren and their father not to be troubled for them, and to prefer the honor of God before their grief about them; for Aaron had already put on his sacred garments.
Josephus, Antiquities of the Jews, Antiquities 3.8.7; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 10:1–2A memorable circumstance is here recorded, from whence it appears how greatly God abominates all the sins whereby the purity of religion is corrupted. Apparently it was a light transgression to use strange fire for burning incense; and again their thoughtlessness would seem excusable, for certainly Nadab and Abihu did not wantonly or intentionally desire to pollute the sacred things, but, as is often the case in matters of novelty, when they were setting about them too eagerly, their precipitancy led them into error. … Besides, it was necessary that their religion should be sanctioned at its very commencement; for if God had suffered the sons of Aaron to transgress with impunity, they would have afterwards carelessly neglected the whole Law. … The "strange fire" is distinguished from the sacred fire which was always burning upon the altar … Now, God had forbidden any other fire to be used in the ordinances, in order to exclude all extraneous rites, and to shew His detestation of whatever might be derived from elsewhere.
John Calvin, Commentaries, on 10:1; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 10:8–11Aaron having been very observant of what God said to him by Moses, now God does him the honour to speak to him immediately (Lev 10:8): The Lord spoke unto Aaron, and the rather because what was now to be said Aaron might perhaps have taken amiss from Moses, as if he had suspected him to have been a gluttonous man and a wine-bibber, so apt are we to resent cautions as accusations; therefore God saith it himself to him, Do not drink wine, nor strong drink, when you go into the tabernacle, and this at their peril, lest you die, Lev 10:9. Probably they had seen the ill effect of it in Nadab and Abihu, and therefore must take warning by them. … They must be sure to keep sober, (1.) That they might themselves be able to distinguish, in their ministrations, between that which was sacred and that which was common, and might never confound them, Lev 10:10. … (2.) That they might be able to teach the people (Lev 10:11), for that was a part of the priests' work
Matthew Henry, Commentary on the Whole Bible, on 10:8–11; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Leviticus 10:19–20He said no more, he did not proceed in blaming him and his sons, but was satisfied with the answer returned; he considered the grief and trouble of mind that attended Aaron, which might not only cause him to disregard food, but even to forget what was commanded to be done in this case; and besides he might observe, that there was some difficulty attending it; in some cases the flesh of the sin offering was to be eaten, and not burnt; in others, to be burnt, and not eaten; and this being the first time of offering one, the mistake might be the more easily made; … moreover, what Aaron had done appeared to be not out of any wilful neglect of the command of God, but with a good design, as judging it would be unacceptable to him, should he have eaten of it in his circumstances. Moses upon the whole thought him excusable, at least insisted no more upon the blame. The Jewish writers make the mistake to lie on the side of Moses and not Aaron; and which the former acknowledged, according to the Targums of Jonathan and Jerusalem
John Gill, An Exposition of the Old and New Testament, on 10:20; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Leviticus 10:3And Aaron held his peace - … and Aaron was dumb. How elegantly expressive is this of his parental affection, his deep sense of the presumption of his sons, and his own submission to the justice of God! The flower and hope of his family was nipped in the bud and blasted; and while he exquisitely feels as a father, he submits without murmuring to this awful dispensation of Divine justice. … It has often been remarked that excessive grief stupefies the mind, so that amazement and deep anguish prevent at once both tears and complaints
Adam Clarke, Commentary on the Holy Bible, on 10:3; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 10:6–7Moses prohibited Aaron and his remaining sons from showing any sign of mourning on account of this fatal calamity. … The reason was simply this, that any manifestation of grief on account of the death that had occurred, would have indicated dissatisfaction with the judgment of God; and Aaron and his sons would thereby not only have fallen into mortal sin themselves, but have brought down upon the congregation the wrath of God, which fell upon it through every act of sin committed by the high priest in his official position (Lev 4:3). … Mourning was permitted to the nation, as an expression of sorrow on account of the calamity which had befallen the whole nation in the consecrated priests. … The latter were not to go away from the door (the entrance or court of the tabernacle), sc., to take part in the burial of the dead, lest they should die, for the anointing oil of Jehovah was upon them.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 10:6–7; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 10:16–20Moses rested satisfied with this answer. Aaron acknowledged that the flesh of the sin-offering ought to have been eaten by the priest in this instance (according to Lev 6:19), and simply adduced, as the reason why this had not been done, the calamity which had befallen his two eldest sons. And this might really be a sufficient reason, as regarded both himself and his remaining sons, why the eating of the sin-offering should be omitted. For the judgment in question was so solemn a warning, as to the sin which still adhered to them even after the presentation of their sin-offering, that they might properly feel "that they had not so strong and overpowering a holiness as was required for eating the general sin-offering" (M. Baumgarten). This is the correct view, though others find the reason in their grief at the death of their sons or brethren, which rendered it impossible to observe a joyous sacrificial meal. But this is not for a moment to be thought of, simply because the eating of the flesh of the sin-offering was not a joyous meal at all
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 10:19–20; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.