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Leviticus
Chapter Ten
New King James Version (NKJV)
INTRODUCTION TO LEVITICUS 10
This
chapter begins with the sin and punishment of two sons of Aaron
Nadab and
Abihu
Leviticus 10:1 for
whose death Aaron and his sons are commanded not to mourn
nor to depart from
the tabernacle
Leviticus 10:6 and
an order is given
prohibiting the priests from drinking wine when they went
into it
Leviticus 10:8 the
law of eating holy things
both those that were more
and those that were less
holy
is enjoined
Leviticus 10:12 and
the flesh of the sin offering not being eaten
but burnt
Aaron's sons are
blamed for it
for which he makes an apology to the satisfaction of Moses
Leviticus 10:16.
Leviticus 10:1. Then
Nadab and Abihu
the sons of Aaron
each took his censer and put fire in it
put incense on it
and offered profane fire before the Lord
which He had
not commanded them.
YLT 1And the sons of Aaron
Nadab and Abihu
take
each his censer
and put in them fire
and put on it perfume
and bring near
before Jehovah strange fire
which He hath not commanded them;
And Nadab and Abihu
the sons of Aaron
.... His two
eldest sons
as seems from Exodus 6:23
took either of them his censer; a vessel in which coals
of fire were put
and incense upon them
and burnt it
and so it follows:
and put fire therein
and put incense thereon; which
as
Aben Ezra says
was on the eighth day
that is
of their consecration
the day
after their consecration was completely finished
and the same day that Aaron
had offered the offerings for himself and for the people
see Leviticus 9:1
and offered strange fire before the Lord; upon the
golden altar of incense
which stood in the holy place right against the vail
within which were the ark
mercy seat
and cherubim
the symbol and seat of the
divine Majesty: this fire was not that which came down from heaven
and
consumed the sacrifice
as related at the end of the preceding chapter Leviticus 9:24
but
common fire
and therefore called strange; it was not taken off of the altar of
burnt offering
as it ought to have been
but
as the Targum of Jonathan
from
under the trivets
skillets
or pots
such as the flesh of peace offerings were
boiled in
in the tabernacle:
which he commanded not; yea
forbid
by sending
fire from heaven
and ordering coals of fire for the incense to be taken off of
the altar of burnt offering; and this
as Aben Ezra observes
they did of their
own mind
and not by order. It does not appear that they had any command to
offer incense at all at present
this belonged to Aaron
and not to them as
yet; but without any instruction and direction they rushed into the holy place
with their censers
and offered incense
even both of them
when only one priest
was to offer at a time
when it was to be offered
and this they also did with
strange fire. This may be an emblem of dissembled love
when a man performs
religious duties
prays to God
or praises him without any cordial affection to
him
or obeys commands not from love
but selfish views; or of an ignorant
false
and misguided zeal
a zeal not according to knowledge
superstitious and
hypocritical; or of false and strange doctrines
such as are not of God
nor
agree with the voice of Christ
and are foreign to the Scriptures; or of human
ordinances
and the inventions of men
and of everything that man brings of his
own
in order to obtain eternal life and salvation.
Leviticus 10:2.
2 So fire went out from the Lord and devoured
them
and they died before the Lord.
YLT 2and fire goeth out from before Jehovah
and
consumeth them
and they die before Jehovah.
And there went out fire from the Lord
.... They
sinned by fire
and they were punished by fire
either from heaven
or from the
most holy place
where the Lord dwelt between the cherubim; this was of the
nature of lightning
as appears by what follows:
and devoured them; not reduced them to ashes
for neither
their bodies nor their clothes were burnt with this fire
as is clear from Leviticus 10:4 but
their lives were destroyed
they were lifeless
their souls were separated from
their bodies by it
and they died; which is often the case by the lightning
that the clothes of those who are killed with it are untouched
and scarce any
marks of violence on their bodies; and so the Targum of Jonathan says of these
their bodies were not burnt:
and they died before the Lord; upon the spot where they
were offering incense
in the holy place
over against the most holy place.
This was very awful
like the case of Ananias and Sapphira
and may seem
severe: it was for the terror of others in the priesthood
or who should come
after
to take care that they performed their office according to the divine
precepts
and brought in no innovation into their service. And when it is
considered that these were the sons of the high priest
newly invested with an
high and honourable office
and just had the laws of the priesthood delivered
unto them
and yet deviated from them as soon as in their office
and very
probably
from what follows
went drunk into their service
their sin will
appear aggravated
and the punishment less severe. This shows there is nothing
in carnal descent
these were the sons of Aaron the high priest
that acted
this part
and came to this end; the proneness of men to transgress the laws of
God as soon as given them; thus the people of Israel fell into idolatry as soon
as the moral law was given; and here the priests
as soon as the ceremonial
laws
relating to the priesthood
were delivered to them; and also that the law
made sinful men priests
and that the Levitical priesthood was imperfect; and
that no order of men are free from sin
or exempt from punishment: and the
whole of the divine conduct in this affair may lead us to observe how jealous
God is in matters of worship; how much he dislikes hypocrites
and formal
professors; how severe he will be against such who bring in strange doctrines;
what will be the fate of the contemners of Gospel doctrines and ordinances; and
how much he resents those who trust in themselves
and their works
and bring
in anything of their own in the business of salvation
which is strange fire
sparks of their own kindling
a burning incense to their own drag
and
sacrificing to their own net.
Leviticus 10:3.
3 And Moses said to Aaron
“This is what the Lord
spoke
saying:
‘By those who come near Me I must be regarded
as holy; And before all the people
I must be glorified.’” So Aaron held his peace.
YLT 3And Moses saith unto Aaron
`It [is] that
which Jehovah hath spoken
saying
By those drawing near to Me I am sanctified
and in the face of all the people I am honoured;' and Aaron is silent.
And Moses said unto Aaron
.... Upon this awful
occasion
and in order to quiet and humble him under the mighty hand of God:
this is it that the Lord spoke
saying; but when he
spoke it
and where it is said and recorded
is not so very clear; it might
have been said
and yet not recorded
or the substance of it may be recorded
though not in the express words here delivered; it may refer
as some think
to
Exodus 19:22 or
else to Exodus 29:43 which
seems to come nearest to what follows
so Jarchi:
I will be sanctified in them that come nigh me; in the
priests that drew nigh to him
and offered sacrifice and burnt incense to him;
by these he expected to be sanctified
not to be made holy
but to be declared
to be so
and obeyed and worshipped as such; as he is
when his commands and
ordinances are observed
as he would have them be
in faith and fear
which
were not done by these sons of Aaron; and therefore the Lord
by the punishment
he inflicted
showed himself to be an holy
righteous
and jealous God:
and before all the people I will be glorified; as he is when
he is believed and trusted in; when his worship is carried on in his own house
according to his will; when his ordinances are kept as they were delivered
and
when he is reverenced in the assembly of his saints; all which were wanting in
this case. And this may also have respect to the glory of divine justice
in
the public punishment of the sin of those men
that since he was not glorified
by them before the people in the way of their duty
he would glorify himself in
their punishment:
and Aaron held his peace: was in a stupor
as the
Septuagint
quite amazed
thunderstruck
as we say; he was silent
said not one
word against what was done; murmured not at the providence
nor complained of
any severity
but was patient under the hand of God
and resigned to his will;
and since God was sanctified and glorified
he was contented.
Leviticus 10:4. 4 Then
Moses called Mishael and Elzaphan
the sons of Uzziel the uncle of Aaron
and
said to them
“Come near
carry your brethren from before the sanctuary out of
the camp.”
YLT 4And Moses calleth unto Mishael and unto
Elzaphan
sons of Uzziel
uncle of Aaron
and saith unto them
`Come near
bear
your brethren from the front of the sanctuary unto the outside of the camp;'
And Moses called Mishael and Elzaphan
the sons of Uzziel
the
uncle of Aaron
.... Uzziel was a son of Kohath
a brother of Amram
the father
of Aaron
and so Aaron's uncle
as here; he had four sons
two of which are
here mentioned as called by Moses; these were first cousins to Aaron
and
second to his sons; see Exodus 6:18
and said unto them
come near; it is very probable they
were in the court of the tabernacle
being Kohathites
of the tribe of Levi;
but not being priests
had no right to go into the holy place
where the two
sons of Aaron lay dead
without a special order for it
which they here had for
this time
and upon this occasion:
carry your brethren from before the sanctuary
out of the camp; the sons of
Aaron are called their brethren
though but cousins
it being usual to call any
relations brethren
and even if only of the same tribe
yea
of the same
nation. Now these were ordered to take the dead bodies of Aaron's sons out of
the holy place
and out of the tabernacle
even from before it
which
as Aben
Ezra says
was the court over against the camp; and they were to carry them out
of the camp into some field
or place adjacent
and there bury them; it not
being usual in those times to bury in cities and towns
and much less in places
devoted to sacred worship
as the tabernacle was; and therefore they were
carried from both the sanctuary and the camp: it is an observation of Aben
Ezra
that"some say the incense was before the altar of burnt offering
and the Levites entered there;'but if by incense is meant the altar of incense
the place where these sons of Aaron offered theirs
that was in the holy place
and not in the court
where stood the altar of burnt offering: but they seem to
mean as if their incense was offered in another place
and not on the altar
somewhere in the court
and before you come to the altar of burnt offering; and
so the persons Moses called could come in thither
and take up their bodies
there fallen: but the same writer observes
that others say
that"it was
upon the altar of incense (i.e. that their incense was offered)
and Moses
brought them out of the tabernacle of the congregation
'and then called these
men to carry them from thence without the camp.
Leviticus 10:5. 5 So
they went near and carried them by their tunics out of the camp
as Moses had
said.
YLT 5and they come near
and bear them in their
coats unto the outside of the camp
as Moses hath spoken.
So they went near
.... To the place where the bodies lay
having an order from Moses so to do
let them have been where they will:
and carried them in their coats out of the camp
as Moses had said; or bid them
do; they took them up in their clothes as they found them
and carried them in
them; not that these men carried them in their own coats
but in the coats of
the dead
as Jarchi expresses it; and had them without the camp
and there
buried them
probably in their coats in which they had sinned
and in which
they died: the Targum of Jonathan says
they carried them on iron hooks in
their coats
and buried them without the camp.
Leviticus 10:6. 6 And
Moses said to Aaron
and to Eleazar and Ithamar
his sons
“Do not uncover your
heads nor tear your clothes
lest you die
and wrath come upon all the people.
But let your brethren
the whole house of Israel
bewail the burning which the Lord has kindled.
YLT 6And Moses saith unto Aaron
and to Eleazar
and to Ithamar his sons
`Your heads ye do not uncover
and your garments ye do
not rend
that ye die not
and on all the company He be wroth; as to your
brethren
the whole house of Israel
they bewail the burning which Jehovah hath
kindled;
And Moses said unto Aaron
and unto Eleazar
and unto Ithamar
his
sons
.... His two younger sons
which yet remained; and so the
Septuagint version adds
as in Leviticus 10:12.
uncover not your heads; that is
do not take off
your mitre
as the Septuagint version; or the bonnets which they wore in the
time of their ministry; for the Jewish priests always had their mitres and
bonnets on when they sacrificed; in imitation of which
the Heathens had their
heads covered when they offered their sacrificesF11"Purpureo
velare comas"
&c. Virgil. Aeneid. l. 3. Vid. Kipping. Rom. Antiqu. l.
1. c. 12. sect. 17. p. 495. : now it was the way
or custom of a mourner
as
Ben Melech observes
to remove his mitre
bonnet
or tiara
from his head; but
in this case
that no sign of mourning might be shown
Aaron and his sons are
forbid to uncover the head: the Targum of Onkelos is
"do not increase the
hair
'or nourish it
or suffer it to grow
as Jarchi and Ben Gersom interpret
it: now in times of distress and mourning they used to let the hair grow
whether on the head or beard
see 2 Samuel 19:24 and
in this the Jews were imitated by the Egyptians
contrary to other nations; the
priests of the gods in other places
says HerodotusF12Euterpe sive
l. 2. c. 36.
took care of their hair (or wore their hair)
in Egypt they are
shaved; with others the custom is
for the head immediately to be shaved at
funerals; but the Egyptians
at death
suffer their hair to grow in the parts
before shaved; but this custom with the Jews
though at other times used
is
here forbid Aaron and his sons:
neither rend your clothes
which was sometimes done
at the report of the death of near relations
as children
in token of
mourning
Genesis 37:34 but
here it is forbid
that there might be no sign of it: it is a particular word
that is here used: Ben Melech says
there is a difference between rending and
tearing; tearing is in the body of a garment where there is no seam
but
rending (which is what is here meant) where there is a seam: the priests
rending their garments was after this manner
according to the Jewish canonsF13Misn.
Horayot
c. 3. sect. 5.
"an high priest rends below and a common priest
above;'that is
as one of their commentatorsF14Bartenora in ib.
interprets it
the former rends the extreme part of his garment next the feet
and the latter at the breast near the shoulder; but in this case no rent at all
was to be made:
lest ye die
and lest wrath come upon all the people; so very
provoking to God would be any signs of mourning in Aaron and his sons
on this
account:
but let your brethren
the whole house of Israel
bewail the
burning which the Lord hath kindled: though Aaron and his
sons might not mourn on this occasion
the whole body of the people might
though not bewail so much the death of the persons
as the cause of it; and be
concerned for the awful judgment of God
and for the wrath that was sone forth
lest it should proceed and destroy others also
all being sinners.
Leviticus 10:7. 7 You
shall not go out from the door of the tabernacle of meeting
lest you die
for
the anointing oil of the Lord
is upon you.” And they did according to the word of Moses.
YLT 7and from the opening of the tent of meeting
ye do not go out
lest ye die
for the anointing oil of Jehovah [is] upon you;'
and they do according to the word of Moses.
And ye shall not go out from the door of the tabernacle of the
congregation
lest ye die
.... That is
they were not to relinquish
the service of the sanctuary
on the account of the death of these relations of
theirs
and through grief for it
but go on in it; not Aaron on account of his
children
nor his sons on account of their brethren: from hence
says Ben
Gersom
we learn
that whatsoever priest leaves his service
and goes out of
the sanctuary
is guilty of death: some think the seven days of consecration
were not quite over
during which time Aaron and his sons were obliged to
continue there
on pain of death
Leviticus 8:33 but
it is pretty plain those days were over
and that it was the day after the
consecration was finished; see Leviticus 9:1 and
See Gill on Leviticus 10:2
wherefore this respects their continuance in the tabernacle on the day the
above affair happened
and they were obliged to continue in and go through the
service of the day
notwithstanding that:
for the anointing oil of the Lord is upon you; a learned manF15Clayton's
Chronology of the Hebrew Bible
p. 353. infers from hence
that this affair
happened within the days of consecration
they being every day afresh anointed
with oil
at least had it
with the blood of the sacrifices
sprinkled on them
on their garments
taking it in the strict sense
for the oil being still upon
them; whereas it seems only to signify
that inasmuch as they were consecrated
with oil to the priest's office
they were under obligation to continue and
perform their service without being let or hindered by what had happened:
and they did according to the word of Moses; they showed
no tokens of mourning on account of the dead
and did not offer to go out of
the tabernacle and leave their service.
Leviticus 10:8. 8 Then
the Lord
spoke to Aaron
saying:
YLT 8And Jehovah speaketh unto Aaron
saying
And the Lord spake unto Aaron
.... Because he was a
prophet
Aben Ezra says; but the reason rather seems to be
because be was the
high priest
and now invested with his office
and in the execution of it
and
therefore the following law respecting the priest's drinking of wine was given:
some say
as the same writer observes
that God spake to him by Moses; but it
rather seems that he spoke to Aaron immediately: according to Jarchi
this
order was delivered to him as a reward for his silence
and to do honour to him
on that account: saying; as follows.
Leviticus 10:9. 9 “Do
not drink wine or intoxicating drink
you
nor your sons with you
when you go
into the tabernacle of meeting
lest you die. It shall be a statute
forever throughout your generations
YLT 9`Wine and strong drink thou dost not drink
thou
and thy sons with thee
in your going in unto the tent of meeting
and ye
die not -- a statute age-during to your generations;
Do not drink wine or strong drink
.... This law following
upon the affair of Nadab and Abihu has caused some to think
and not without
some reason
that they were drunk with wine or strong drink
when they offered
strange fire; and indeed it is hardly to be accounted for upon any other foot
that they should do it; but having feasted that day upon the peace offerings
and drank freely
it being the first day of their entrance on their office
they were
it may be supposed
elated and merry
and drank more than they
should; wherefore this law was given
to restrain from such a disorderly and
scandalous practice; not only wine
which is inebriating
but strong drink also
is forbidden
which
as Aben Ezra says
is made either of a sort of wheat
or
honey
or dates: and so KimchiF16Sepher Shorashim
Rad. שכר. and Ben Melech on the place after him observe
that
this includes whatsoever inebriates
besides wine; and that their doctors say
whosoever drinks milk or honey (they must mean some strong liquor extracted
from thence)
if he enters into the tabernacle he is guilty:
thou nor thy sons with thee; the Targum of Jonathan
adds
as did thy sons
who died by the burning of fire; that is
he and his
sons were to avoid drinking wine or strong drink to excess
as his two sons had
done
which led them to offer strange fire
for which they suffered death:
when ye go into the tabernacle of the congregation
lest ye die; they might
drink wine at other times
in a moderate manner; but it seems by this they were
not to drink any at all when they were about to go to service
or to enter into
the tabernacle in order to do it: indeed
according to the Jewish canons
every
priest that is fit for service
if he drinks wine
it is forbidden him to enter
in (to the tabernacle
and so) from the altar (of burnt offering) and inward
(into the holy place); and if he goes in and does his service it is profane
(unlawful and rejected)
and he is guilty of death by the hand of heaven; and
he that drinks the fourth part (of a log) of wine at one time
of wine forty
days old; but if he drinks less than a fourth part of wine
or drinks a fourth
part and stops between
and mixes it with water
or drinks wine out of the
press within forty days (i.e. not quite so many days old)
though more than a
fourth part
he is free
and does not profane his service; if he drinks more
than a fourth part of wine
though it is mixed
and though he stops and drinks
little by little
he is guilty of death
and his service is profane (or
rejected); if he is drunk with the rest of liquors that make drunk
he is
forbidden to go into the sanctuary; but if he goes in and serves
and he is
drunk with the rest of liquors that make drunk
whether of milk or of figs (a
strong liquor made of them)
he is to be beaten
but his service is right; for
they are not guilty of death but on account of wine in the hour of service; and
it does not profane service
but being drunken with wineF17Maimon.
Hilchot Biath Hamikdash
c. 1. sect. 1. 2. : in imitation of this
Heathen
priests were forbid wine
and abstained from it
particularly the Egyptian
priests; at whom it is saidF18Chaeremon apud Porphyr. de
Abstinentia
l. 4. c. 6.
some of them never drink any wine
and others taste
but a little of it
because it is said to harm the nerves
to fill the head
or
make it heavy
to hinder invention and excite to lust:
it shall be a statute for
ever throughout all your generations: even to the coming of
the Messiah; and now under the Gospel dispensation
though wine in moderation
is allowed Gospel ministers
yet they are not to be given to it; it is a shame
to any Christian man to be drunk with wine
and more especially a minister
and
still more so when in his service; see Ezekiel 44:21.
Leviticus 10:10. 10 that
you may distinguish between holy and unholy
and between unclean and clean
YLT 10so as to make a separation between the holy
and the common
and between the unclean and the pure;
And that ye may put difference between holy and unholy
.... That
being sober they might be able to distinguish between the one and the other;
which a drunken man
having his mind and senses disturbed
is not capable of;
as between holy and unholy persons
and between holy and unholy things;
particularly
as Aben Ezra interprets it
between a sacred place and one that
is common
and between a holy day and a common week day; the knowledge and
memory of which may be lost through intemperance; and so that may be done in a
place and on a day which ought not to be done
or that omitted on a day and in
a place which ought to be done:
and between unclean and clean; between unclean men and
women
beasts and fowls
and clean ones; and between unclean things in a
ceremonial sense
and those that are clean
which a man in liquor may be no
judge of: hence
as the above writer observes
after this section follow laws
concerning fowls clean and unclean
the purification of a woman after
childbirth
the leprosy in men
garments and houses
and concerning profluvious
and menstruous persons; all which the priests were to be judges of
and
therefore ought to be sober.
Leviticus 10:11. 11 and that you may teach the
children of Israel all the statutes which the Lord has spoken to
them by the hand of Moses.”
YLT 11and to teach the sons of Israel all the
statutes which Jehovah hath spoken unto them by the hand of Moses.'
And that ye may teach the children of Israel all the statutes
.... Laws
precepts
ordinances
moral
ceremonial
and judicial
which was the business
of the priests to do
Malachi 2:7 but one
inebriated with liquor would be incapable of giving instructions about any of
those things:
which the Lord hath spoken unto them by the hand of Moses: particularly
those delivered and recorded in Exodus 20:1 and as
not the priests
so neither any other Israelite might instructF19Maimon.
Hilchot Biath Hamikdash
c. 1. sect. 3.
nor indeed would be capable of
instructing others when in liquor; and therefore excessive drinking
as it
should be carefully avoided by all men
so more especially by those who by
their office are teachers of others; see Proverbs 31:4.
Leviticus 10:12. 12 And
Moses spoke to Aaron
and to Eleazar and Ithamar
his sons who were left: “Take
the grain offering that remains of the offerings made by fire to the Lord
and eat it
without leaven beside the altar; for it is most holy.
YLT 12And Moses speaketh unto Aaron
and unto
Eleazar
and unto Ithamar his sons
who are left
`Take ye the present that is
left from the fire-offerings of Jehovah
and eat it unleavened near the altar
for it [is] most holy
And Moses spake unto Aaron
and unto Eleazar
and unto Ithamar
his
sons that were left
.... Of the burning
as the Targum of Jonathan; who survived his
other two sons that were burnt
who remained alive
not being concerned with
them in their sin
and so shared not in their punishment:
take the meat offering that remaineth of the offerings of the Lord
made by fire; for all but the handful that was burnt of that kind of offerings
belonged to the priests
see Leviticus 6:14 this
meat offering
according to Jarchi
was the meat offering of the eighth day
that is
of the consecration
or the day after it was finished
on which the
above awful case happened
Leviticus 9:17 and
also the meat offering of Nahshon the son of Amminadab
of the tribe of Judah
who offered his offering first at the dedication of the altar
on the day the
tabernacle was set up
which he supposes was on this day
see Numbers 7:1
now
these meat offerings were not as yet eaten
and which may be true of the first
of them
wherefore Aaron and his sons
notwithstanding their mourning
are bid
to take it:
and eat it without leaven beside the altar: the altar of
burnt offering in the court of the tabernacle
as directed See Gill on Leviticus 6:16
for it is most holy: and so might be eaten by
none but holy persons
such as were devoted to sacred services
and only in the
holy place
as follows; within hangings
where the most holy things were eaten
as Jarchi
that is
within the court of the tabernacle
which was made of
hangings.
Leviticus 10:13. 13 You
shall eat it in a holy place
because it is your due and your sons’ due
of the sacrifices made by fire to the Lord; for so I have been
commanded.
YLT 13and ye have eaten it in the holy place
for
it [is] thy portion
and the portion of thy sons
from the fire-offerings of
Jehovah; for so I have been commanded.
And ye shall eat it in the holy place
.... Not in
that which was properly so called
but in the court of the tabernacle; at the
door of the tabernacle of the congregation
as Aben Ezra
in some apartment
there; for it was not to be carried out of the sanctuary
and eaten in their
own houses or tents
as others might
after mentioned:
because it is thy due
and thy sons' due
of the offerings
of the Lord made by fire; and not any others; neither his wife nor his daughters
nor any
other related to him
or whom he might invite
as in other cases
might eat of
it; this none but he and his sons might eat of
and nowhere else but in the
sanctuary:
for so I am commanded; to make known and
declare this as the will of God.
Leviticus 10:14. 14 The
breast of the wave offering and the thigh of the heave offering you shall eat
in a clean place
you
your sons
and your daughters with you; for they are
your due and your sons’ due
which are given from the sacrifices of
peace offerings of the children of Israel.
YLT 14`And the breast of the wave-offering
and the
leg of the heave-offering
ye do eat in a clean place
thou
and thy sons
and
thy daughters with thee; for thy portion and the portion of thy sons they have
been given
out of the sacrifices of peace-offerings of the sons of Israel;
And the wave breast and heave shoulder shall ye eat in a clean
place
.... The breast of the peace offerings that was waved
and the
shoulder of them that was heaved before the Lord; these were given by him to
the priests
towards the maintenance of their families
Leviticus 7:34 and
they might be eaten anywhere
provided the place was clean from all ceremonial
pollution
and in which there were no polluted persons
as leprous ones; they
were to be eaten within the camp
as Jarchi observes
where lepers came not:
for
as he adds
the light holy things
such as these were
might be eaten in
every city; and so it it is said in the MisnahF20Zebachim: c. 5.
sect. 6. & Bartenora in ib.
and by the commentators on it:
thou and thy sons
and thy daughters with thee; these were
not restrained to him and his sons only
as the meat offerings
and the flesh
of the sin offerings were
but were common to the whole family:
for they be thy due
and thy sons' due; for their
service of the sanctuary
and by the appointment and direction of the Lord:
which are given out
of the sacrifices of peace offerings of the children of Israel: of which see Leviticus 7:1 these
are said to be "given out" of them
for the whole was not given
only
the breast and shoulder; and after the fat was burnt
the rest belonged to the
owners
with which they kept a feast of joy and thankfulness.
Leviticus 10:15. 15 The
thigh of the heave offering and the breast of the wave offering they shall
bring with the offerings of fat made by fire
to offer as a wave
offering before the Lord.
And it shall be yours and your sons’ with you
by a statute forever
as the Lord has
commanded.”
YLT 15the leg of the heave-offering
and breast of
the wave-offering
besides fire-offerings of the fat
they do bring in to wave
a wave-offering before Jehovah
and it hath been to thee
and to thy sons with
thee
by a statute age-during
as Jehovah hath commanded.'
The heave shoulder and wave breast shall they bring
.... Not the
priests
but the owners to the priests
Leviticus 7:29
with the offerings made by fire of the fat: upon the
inwards
kidneys
and caul of the liver
which was all burnt:
to wave it for a wave offering before the Lord
the shoulder
was lifted up
and the breast waved to and fro before the Lord of the whole
earth
and towards the several parts of it
to show and own his right to all
they had
and then they were given to the priests as a token of it:
and it shall be thine
and thy sons with thee; both the
shoulder and the breast:
by a statute for ever
to be observed as long
as the ceremonial law and Levitical priesthood lasted
even to the end of the
Jewish age and economy
and the coming of the Messiah:
as the Lord hath commanded; Leviticus 7:33.
Leviticus 10:16. 16 Then
Moses made careful inquiry about the goat of the sin offering
and there it
was—burned up. And he was angry with Eleazar and Ithamar
the sons of Aaron who
were left
saying
YLT 16And the goat of the sin-offering hath Moses
diligently sought
and lo
it is burnt
and he is wroth against Eleazar
and
against Ithamar
sons of Aaron
who are left
saying
And Moses diligently sought the goat of the sin offering
.... The
Targum of Jonathan says
"three goats were offered on that day
the goat of
the new moon
of the sin offering for the people
and of the sin offering
which Nahshon the son of Amminadab offered at the dedication of the altar;
Aaron and his sons
it adds
went and burnt these three
Moses came and sought
&c.'Jarchi also speaks of three goats offered
but says that only one was
burnt
the goat of the new moon; and so Ben Gersom
who gives this reason for
the diligent search after it
because it was always to be offered up
and was
not a temporary affair
as the others were: but it rather seems to be the goat
of the sin offering for the people
for it is not certain that the other goats
were offered on this day
but this was
see Leviticus 9:15 now
according to the law
the flesh of this goat was not to be burnt
but to be
eaten by the priests in the holy place
see Leviticus 6:25.
Moses now suspecting that Aaron and his sons
through their grief for the death
of Nadab and Abihu
had neglected the eating of it
sought diligently after it
and so it proved:
and
behold
it was burnt: as they had no appetite
to it themselves
they burnt it
that it might not be eaten by any others
for
none but they might eat it
and that it might not corrupt:
and he was angry with Eleazar and Ithamar
the sons of Aaron
which
were left alive; when their two elder brothers were killed with lightning for
doing what was not commanded
which should have made them more observant of the
laws of God
to do that which was commanded them: and though they were spared
and survived their brethren
yet they transgressed
in burning the sin offering
of the people
when they should have eaten it. Jarchi observes
that he
expressed his anger not to Aaron
but to his sons
which he did for the honour
of Aaron
laying the blame not on him
who was overwhelmed with grief
but on
his sons:
saying; as follows.
Leviticus 10:17. 17 “Why
have you not eaten the sin offering in a holy place
since it is most
holy
and God has given it to you to bear the guilt of the congregation
to make atonement for them before the Lord?
YLT 17`Wherefore have ye not eaten the sin-offering
in the holy place
for it [is] most holy -- and it He hath given to you to take
away the iniquity of the company
to make atonement for them before Jehovah?
Wherefore have ye not eaten of the sin offering in the holy
place
seeing it is most holy
.... The sin offering was
one of the most holy things
and therefore to be eaten only in the sanctuary;
though this was not the fault they are here charged with that they had eat it
but not in the holy place; for they had not eaten it at all
but burnt it
as
appears from the preceding verse; this is what they are blamed for
particularly
though they are reminded of the whole law concerning it
that it
was to he eaten by them
that it was to be eaten in the holy place
the reason
of which is given; but they had not eaten it any where:
and God hath given it to you
to bear the iniquity of the
congregation
to make atonement for them before the Lord? for by eating
the sin offering
or sin itself
as it is in the original text
see Hosea 4:8 they made
the sins of the people
for whom the offering was
in some sense their own; and
they bore them
and made a typical atonement for them; in which they were types
of Christ
who was made sin for his people
took their sins upon him
and by
imputation they were made his own
and he bore them in his own body on the
tree
and made full satisfaction and atonement for them. Now since the eating
of the sin offering of the people was of so great importance and consequence
the neglect of it by the priests was very blameworthy.
Leviticus 10:18. 18 See!
Its blood was not brought inside the holy place;[a] indeed you
should have eaten it in a holy place
as I commanded.”
YLT 18lo
its blood hath not been brought in unto
the holy place within; eating ye do eat it in the holy place
as I have
commanded.'
Behold
the blood of it was not brought in within the holy place
.... When that
was the case
indeed
the flesh of the sin offering was not to be eaten
but
burnt
see Leviticus 6:30 but
this was not the case now
and therefore its flesh should have been eaten
and
not burnt:
ye should indeed have eaten it in the holy place
as I
commanded
Leviticus 6:26.
Leviticus 10:19. 19 And
Aaron said to Moses
“Look
this day they have offered their sin offering and
their burnt offering before the Lord
and such things have
befallen me! If I had eaten the sin offering today
would it have been
accepted in the sight of the Lord?”
YLT 19And Aaron speaketh unto Moses
`Lo
to-day they
have brought near their sin-offering and their burnt-offering before Jehovah;
and [things] like these meet me
yet I have eaten a sin-offering to-day; is it
good in the eyes of Jehovah?'
And Aaron said unto Moses
.... For what Moses had
said was said in his presence
though not addressed to him directly
but to his
sons; and he was sensible that he was pointed at
and that if there was any
blame in this affair
it lay as much or more on him than on his sons; and
therefore he takes it upon him to give an answer
and to excuse the fact as
well as he could:
behold
this day they have offered their sin offering and
their burnt offering before the Lord; that is
the people of
Israel had brought a kid of the goats for a sin offering
and a calf and a lamb
for burnt offering
and he and his sons assisting him
had offered them for
them
even on the very day his two eldest sons were removed by death in an
awful manner:
and such things have befallen me; at this very time
soon
after the above sacrifices were offered
happened the death of his two sons
which occasioned great anguish and distress
grief and sorrow
so that he could
not eat of the sin offering; he had no appetite for it
and if he had
he
thought in his present circumstances it would not have been right
as follows:
and if I had eaten the sin offering today
should it
have been accepted in the sight of the Lord? he being a mourner. The
Jews sayF21Misn. Horayot
c. 3. sect. 5. Maimon. & Bartenora in
ib.
an high priest may offer
being a mourner
but not eat; a common priest
may neither offer nor eat; and which they illustrate by this passage
that
Aaron offered and did not eat
but his sons did neither.
Leviticus 10:20. 20 So
when Moses heard that
he was content.
YLT 20And Moses hearkeneth
and it is good in his
eyes.
And when Moses heard that
he was content. 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; and fearing one might be made
and especially when Aaron was in
such circumstances
might be the reason Moses so diligently sought after the
goat of the sin offering: 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: see Deuteronomy 26:12.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)