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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The story of this chapter is as sad an interruption to the institutions of the levitical law as that of the golden calf was to the account of the erecting of the tabernacle. Here is, I. The sin and death of Nadab and Abihu, the sons of Aaron, ver. 1, 2. II. The quieting of Aaron under this sore affliction, ver. 3. III. Orders given and observed about the funeral and mourning, ver. 4-7. IV. A command to the priests not to drink wine when they went in to minister, ver. 8-11. V. The care Moses took that they should go on with their work, notwithstanding the agitation produced by this event, ver. 12, &c.
Adam Clarke: Commentary on the Bible - 1831
Nadab and Abihu offer strange fire before the Lord, and are destroyed, Lev 10:1-5. Aaron and his family forbidden to mourn for them, Lev 10:6, Lev 10:7. He and his family are forbidden the use of wine, Lev 10:8-11. Directions to Aaron and his sons concerning the eating of the meat-offerings, etc., Lev 10:12-15. Moses chides Aaron for not having eaten the sin-offering, Lev 10:16-18. Aaron excuses himself, and Moses is satisfied, Lev 10:19, Lev 10:20.
Albert Barnes: Notes on the Bible - 1834
1The events recorded in this chapter must have occurred immediately after the offering of the sacrifices of inauguration, in the evening of the same day. See Lev 10:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lev 10:1, Nadab and Abihu, for offering strange fire, are burnt by fire; Lev 10:6, Aaron and his sons are forbidden to mourn for them; Lev 10:8, The priests are forbidden wine when they are to go into the tabernacle; Lev 10:12, The law of eating the holy things; Lev 10:16, Aaron's excuse for transgressing thereof.
John Gill
INTRODUCTION TO LEVITICUS 10
This chapter begins with the sin and punishment of two sons of Aaron, Nadab and Abihu, Lev 10:1 for whose death Aaron and his sons are commanded not to mourn, nor to depart from the tabernacle, Lev 10:6 and an order is given, prohibiting the priests from drinking wine when they went into it, Lev 10:8 the law of eating holy things, both those that were more, and those that were less holy, is enjoined, Lev 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, Lev 10:16.
10:110:1: Եւ առեալ երկուց որդւոցն Ահարոնի, Նաբադայ եւ Աբիուդայ զիւրաքանչիւր բուրուառ՝ եդին ՚ի նոսա հուր, եւ արկին խո՛ւնկս, եւ մատուցին առաջի Տեառն հուր օտար. զոր ո՛չ հրամայեաց նոցա Տէր[963]։ [963] Յօրինակին. Նաբաթայ եւ Աբիութայ։ Ուր եւ՝ հուր օտար կարմրով է. որպէս եւ ՚ի յաջորդ համարին՝ հուր, եւ յետ այնորիկ բանն՝ ՚ի մերձաւորս իմ սրբեցայց։
1 Ահարոնի երկու որդիները՝ Նաբադն ու Աբիուդը, ամէն մէկը մի բուրվառ վերցնելով, դրանց մէջ կրակ դրեցին, դրա վրայ խունկ լցրին եւ Տիրոջ առաջ անմաքուր կրակ մատուցեցին, մի բան, որ Տէրը նրանց չէր պատուիրել:
10 Ահարոնին որդիները՝ Նադաբ եւ Աբիուդ՝ ամէն մէկը իր բուրվառը առաւ ու անոր մէջ կրակ դրին եւ վրան խունկ դրին ու Տէրոջը առջեւ անսուրբ կրակ մատուցանեցին, որ ինք պատուիրած չէր անոնց։
Եւ առեալ երկուց որդւոցն Ահարոնի, Նաբադայ եւ Աբիուդայ, զիւրաքանչիւր բուրուառ` եդին ի նոսա հուր, եւ արկին խունկս եւ մատուցին առաջի Տեառն հուր օտար, զոր ոչ հրամայեաց նոցա Տէր:

10:1: Եւ առեալ երկուց որդւոցն Ահարոնի, Նաբադայ եւ Աբիուդայ զիւրաքանչիւր բուրուառ՝ եդին ՚ի նոսա հուր, եւ արկին խո՛ւնկս, եւ մատուցին առաջի Տեառն հուր օտար. զոր ո՛չ հրամայեաց նոցա Տէր[963]։
[963] Յօրինակին. Նաբաթայ եւ Աբիութայ։ Ուր եւ՝ հուր օտար կարմրով է. որպէս եւ ՚ի յաջորդ համարին՝ հուր, եւ յետ այնորիկ բանն՝ ՚ի մերձաւորս իմ սրբեցայց։
1 Ահարոնի երկու որդիները՝ Նաբադն ու Աբիուդը, ամէն մէկը մի բուրվառ վերցնելով, դրանց մէջ կրակ դրեցին, դրա վրայ խունկ լցրին եւ Տիրոջ առաջ անմաքուր կրակ մատուցեցին, մի բան, որ Տէրը նրանց չէր պատուիրել:
10 Ահարոնին որդիները՝ Նադաբ եւ Աբիուդ՝ ամէն մէկը իր բուրվառը առաւ ու անոր մէջ կրակ դրին եւ վրան խունկ դրին ու Տէրոջը առջեւ անսուրբ կրակ մատուցանեցին, որ ինք պատուիրած չէր անոնց։
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10:11: Надав и Авиуд, сыны Аароновы, взяли каждый свою кадильницу, и положили в них огня, и вложили в него курений, и принесли пред Господа огонь чуждый, которого Он не велел им;
10:1 καὶ και and; even λαβόντες λαμβανω take; get οἱ ο the δύο δυο two υἱοὶ υιος son Ααρων ααρων Aarōn; Aaron Ναδαβ ναδαβ and; even Αβιουδ αβιουδ Abioud; Aviuth ἕκαστος εκαστος each τὸ ο the πυρεῖον πυρειον he; him ἐπέθηκαν επιτιθημι put on; put another ἐπ᾿ επι in; on αὐτὸ αυτος he; him πῦρ πυρ fire καὶ και and; even ἐπέβαλον επιβαλλω impose; cast on ἐπ᾿ επι in; on αὐτὸ αυτος he; him θυμίαμα θυμιαμα incense καὶ και and; even προσήνεγκαν προσφερω offer; bring to ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master πῦρ πυρ fire ἀλλότριον αλλοτριος another's; stranger ὃ ος who; what οὐ ου not προσέταξεν προστασσω ordain; order κύριος κυριος lord; master αὐτοῖς αυτος he; him
10:1 וַ wa וְ and יִּקְח֣וּ yyiqḥˈû לקח take בְנֵֽי־ vᵊnˈê- בֵּן son אַ֠הֲרֹן ʔahᵃrˌōn אַהֲרֹן Aaron נָדָ֨ב nāḏˌāv נָדָב Nadab וַ wa וְ and אֲבִיה֜וּא ʔᵃvîhˈû אֲבִיהוּא Abihu אִ֣ישׁ ʔˈîš אִישׁ man מַחְתָּתֹ֗ו maḥtāṯˈô מַחְתָּה fire holder וַ wa וְ and יִּתְּנ֤וּ yyittᵊnˈû נתן give בָהֵן֙ vāhˌēn בְּ in אֵ֔שׁ ʔˈēš אֵשׁ fire וַ wa וְ and יָּשִׂ֥ימוּ yyāśˌîmû שׂים put עָלֶ֖יהָ ʕālˌeʸhā עַל upon קְטֹ֑רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice וַ wa וְ and יַּקְרִ֜בוּ yyaqrˈivû קרב approach לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֵ֣שׁ ʔˈēš אֵשׁ fire זָרָ֔ה zārˈā זָר strange אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] לֹ֦א lˈō לֹא not צִוָּ֖ה ṣiwwˌā צוה command אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
10:1. arreptisque Nadab et Abiu filii Aaron turibulis posuerunt ignem et incensum desuper offerentes coram Domino ignem alienum quod eis praeceptum non eratAnd Nadab and Abiu, the sons of Aaron, taking their censers, put fire therein, and incense on it, offering before the Lord strange fire: which was not commanded them.
1. And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which he had not commanded them.
10:1. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not.
10:1. And the sons of Aaron, Nadab and Abihu, picking up their censers, placed fire in them and incense upon them, offering in the sight of the Lord a strange fire, such as was not instructed of them.
And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not:

1: Надав и Авиуд, сыны Аароновы, взяли каждый свою кадильницу, и положили в них огня, и вложили в него курений, и принесли пред Господа огонь чуждый, которого Он не велел им;
10:1
καὶ και and; even
λαβόντες λαμβανω take; get
οἱ ο the
δύο δυο two
υἱοὶ υιος son
Ααρων ααρων Aarōn; Aaron
Ναδαβ ναδαβ and; even
Αβιουδ αβιουδ Abioud; Aviuth
ἕκαστος εκαστος each
τὸ ο the
πυρεῖον πυρειον he; him
ἐπέθηκαν επιτιθημι put on; put another
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
πῦρ πυρ fire
καὶ και and; even
ἐπέβαλον επιβαλλω impose; cast on
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
θυμίαμα θυμιαμα incense
καὶ και and; even
προσήνεγκαν προσφερω offer; bring to
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
πῦρ πυρ fire
ἀλλότριον αλλοτριος another's; stranger
ος who; what
οὐ ου not
προσέταξεν προστασσω ordain; order
κύριος κυριος lord; master
αὐτοῖς αυτος he; him
10:1
וַ wa וְ and
יִּקְח֣וּ yyiqḥˈû לקח take
בְנֵֽי־ vᵊnˈê- בֵּן son
אַ֠הֲרֹן ʔahᵃrˌōn אַהֲרֹן Aaron
נָדָ֨ב nāḏˌāv נָדָב Nadab
וַ wa וְ and
אֲבִיה֜וּא ʔᵃvîhˈû אֲבִיהוּא Abihu
אִ֣ישׁ ʔˈîš אִישׁ man
מַחְתָּתֹ֗ו maḥtāṯˈô מַחְתָּה fire holder
וַ wa וְ and
יִּתְּנ֤וּ yyittᵊnˈû נתן give
בָהֵן֙ vāhˌēn בְּ in
אֵ֔שׁ ʔˈēš אֵשׁ fire
וַ wa וְ and
יָּשִׂ֥ימוּ yyāśˌîmû שׂים put
עָלֶ֖יהָ ʕālˌeʸhā עַל upon
קְטֹ֑רֶת qᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
וַ wa וְ and
יַּקְרִ֜בוּ yyaqrˈivû קרב approach
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֵ֣שׁ ʔˈēš אֵשׁ fire
זָרָ֔ה zārˈā זָר strange
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
לֹ֦א lˈō לֹא not
צִוָּ֖ה ṣiwwˌā צוה command
אֹתָֽם׃ ʔōṯˈām אֵת [object marker]
10:1. arreptisque Nadab et Abiu filii Aaron turibulis posuerunt ignem et incensum desuper offerentes coram Domino ignem alienum quod eis praeceptum non erat
And Nadab and Abiu, the sons of Aaron, taking their censers, put fire therein, and incense on it, offering before the Lord strange fire: which was not commanded them.
10:1. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not.
10:1. And the sons of Aaron, Nadab and Abihu, picking up their censers, placed fire in them and incense upon them, offering in the sight of the Lord a strange fire, such as was not instructed of them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: Первые шаги ветхозаветных священников сопровождались роковою ошибкою или грехом двух из них, Надава и Авиуда. Характер их греха не указан. По традиции, это было самопревозношение их пред Аароном и произвольное, несвоевременное каждение, быть может, притом в нетрезвом виде (ср. ст. 9), или же самый фимиам был приготовлен вопреки узаконению о сем предмете (Исх XXX:7, 34–38), и огонь для него принесен извне ограды скинии. По блаж. Феодориту (вопр. 9: на Лев.), «поелику Надав и Авиуд, дети Аароновы, внесли огонь рукотворенный, то попалил их огонь божественный» (Лев IX:24). Во всяком случае проступок их выражал неуважение их к святыне, мог поселить такое же и в народе, а потому он и примерно наказывается — в ограждение святыни святилища и к возвышению достоинства самого священства (ст. 3, ср. ХIX:22). Пораженный горем, отец злосчастных священников Аарон не предается обычным на Востоке бурным проявлениям печали траура, а в сознании тяжести греха и заслуженности наказания молит, доказывая тем свое понимание высоты и ответственности своего служения священного.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Death of Nadab and Abihu.B. C. 1490.
1 And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. 2 And there went out fire from the LORD, and devoured them, and they died before the LORD.
Here is, I. The great sin that Nadab and Abihu were guilty of: and a great sin we must call it, how little soever it appears in our eye, because it is evident by the punishment of it that it was highly provoking to the God of heaven, whose judgment, we are sure, is according to truth. But what was their sin? All the account here given of it is that they offered strange fire before the Lord, which he commanded them not (v. 1), and the same Num. iii. 4. 1. It does not appear the they had any orders to burn incense at all at this time. It is true their consecration was completed the day before, and it was part of their work, as priests, to serve at the altar of incense; but, it should seem, the whole service of this solemn day of inauguration was to be performed by Aaron himself, for he slew the sacrifices (ch. ix. 8, 15, 18), and his sons were only to attend him (v. 9, 12, 18); therefore Moses and Aaron only went into the tabernacle, v. 23. But Nadab and Abihu were so proud of the honour they were newly advanced to, and so ambitious of doing the highest and most honourable part of their work immediately, that though the service of this day was extraordinary, and done by particular direction from Moses, yet without receiving orders, or so much as asking leave from him, they took their censers, and they would enter into the tabernacle, at the door of which they thought they had attended long enough, and would burn incense. And then their offering strange fire is the same with offering strange incense, which is expressly forbidden, Exod. xxx. 9. Moses, we may suppose, had the custody of the incense which was prepared for this purpose (Exod. xxxix. 38), and they, doing this without his leave, had none of the incense which should have been offered, but common incense, so that the smoke of their incense came from a strange fire. God had indeed required the priests to burn incense, but, at this time, it was what he commanded them not; and so their crime was like that of Uzziah the king, 2 Chron. xxvi. 16. The priests were to burn incense only when it was their lot (Luke i. 9), and, at this time, it was not theirs. 2. Presuming thus to burn incense of their own without order, no marvel that they made a further blunder, and instead of taking of the fire from the altar, which was newly kindled from before the Lord and which henceforward must be used in offering both sacrifice and incense (Rev. viii. 5), they took common fire, probably from that with which the flesh of the peace-offerings was boiled, and this they made use of in burning incense; not being holy fire, it is called strange fire; and, though not expressly forbidden, it was crime enough that God commanded it not. For (as bishop Hall well observes here) "It is a dangerous thing, in the service of God, to decline from his own institutions; we have to do with a God who is wise to prescribe his own worship, just to require what he has prescribed, and powerful to revenge what he has not prescribed." 3. Incense was always to be burned by only one priest at a time, but here they would both go in together to do it. 4. They did it rashly, and with precipitation. They snatched their censers, so some read it, in a light careless way, without due reverence and seriousness: when all the people fell upon their faces, before the glory of the Lord, they thought the dignity of their office was such as to exempt them from such abasements. The familiarity they were admitted to bred a contempt of the divine Majesty; and now that they were priests they thought they might do what they pleased. 5. There is reason to suspect that they were drunk when they did it, because of the law which was given upon this occasion, v. 8. They had been feasting upon the peace-offerings, and the drink-offerings that attended them, and so their heads were light, or, at least, their hearts were merry with wine; they drank and forgot the law (Prov. xxxi. 5) and were guilty of this fatal miscarriage. 6. No doubt it was done presumptuously; for, if it had been done through ignorance, they would have been allowed the benefit of the law lately made, even for the priests, that they should bring a sin-offering, ch. iv. 2, 3. But the soul that doth aught presumptuously, and in contempt of God's majesty, authority, and justice, that soul shall be cut of, Num. xv. 30.
II. The dreadful punishment of this sin: There went out fire from the Lord, and devoured them, v. 2. This fire which consumed the sacrifices came the same way with that which had consumed the sacrifices (ch. ix. 24), which showed what justice would have done to all the guilty people if infinite mercy had not found and accepted a ransom; and, if that fire struck such an awe upon the people, much more would this.
1. Observe the severity of their punishment. (1.) They died. Might it not have sufficed if they had been only struck with a leprosy, as Uzziah, or struck dumb, as Zechariah, and both by the altar of incense? No; they were both struck dead. The wages of this sin was death. (2.) They died suddenly, in the very act of their sin, and had not time so much as to cry, "Lord, have mercy upon us!" Though God is long-suffering to us-ward, yet sometimes he makes quick work with sinners; sentence is executed speedily: presumptuous sinners bring upon themselves a swift destruction, and are justly denied even space to repent. (3.) They died before the Lord; that is, before the veil that covered the mercy-seat; for even mercy itself will not suffer its own glory to be affronted. Those that sinned before the Lord died before him. Damned sinners are said to be tormented in the presence of the Lamb, intimating that he does not interpose on their behalf, Rev. xiv. 10. (4.) They died by fire, as by fire they sinned. They slighted the fire that came from before the Lord to consume the sacrifices, and thought other fire would do every jot as well; and now God justly made them feel the power of that fire which they did not reverence. Thus those that hate to be refined by the fire of divine grace will undoubtedly be ruined by the fire of divine wrath. The fire did not burn them to ashes, as it had done the sacrifices, nor so much as singe their coats (v. 5), but, like lightning, struck them dead in an instant; by these different effects of the same fire God would show that it was no common fire, but kindled by the breath of the Almighty, Isa. xxx. 23. (5.) It is twice taken notice of in scripture that they died childless, Num. iii. 4, and 1 Chron. xxiv. 2. By their presumption they had reproached God's name, and God justly blotted out their names, and laid that honour in the dust which they were proud of.
2. But why did the Lord deal thus severely with them? Were they not the sons of Aaron, the saint of the Lord, nephews to Moses, the great favourite of heaven? Was not the holy anointing oil sprinkled upon them, as men whom God had set apart for himself? Had they not diligently attended during the seven days of their consecration, and kept the charge of the Lord, and might not that atone for this rashness? Would it not excuse them that they were young men, as yet unexperienced in these services, that it was the first offence, and done in a transport of joy for their elevation? And besides, never could men be worse spared: a great deal of work was now lately cut out for the priests to do, and the priesthood was confined to Aaron and his seed; he has but four sons; if two of them die, there will not be hands enough to do the service of the tabernacle; if they die childless, the house of Aaron will become weak and little, and the priesthood will be in danger of being lost for want of heirs. But none of all these considerations shall serve either to excuse the offence or bring off the offenders. For, (1.) The sin was greatly aggravated. It was a manifest contempt of Moses, and the divine law that was given by Moses. Hitherto it had been expressly observed concerning every thing that was done that they did it as the Lord commanded Moses, in opposition to which it is here said they did that which the Lord commanded them not, but they did it of their own heads. God was now teaching his people obedience, and to do every thing by rule, as becomes servants; for priests therefore to break rules and disobey was such a provocation as must by no means go unpunished. Their character made their sin more exceedingly sinful. For the sons of Aaron, his eldest sons, whom God had chosen to be immediate attendants upon him, for them to be guilty of such a piece of presumption, it cannot be suffered. There was in their sin a contempt of God's glory, which had now newly appeared in fire, as if that fire were needless, they had as good of their own before. (2.) Their punishment was a piece of necessary justice, now at the first settling of the ceremonial institutions. It is often threatened in the law that such and such offenders should be cut off from the people; and here God explained the threatening with a witness. Now that the laws concerning sacrifices were newly made, lest any should be tempted to think lightly of them because they descended to many circumstances which seemed very minute, these that were the first transgressors were thus punished, for warning to others, and to show how jealous God is in the matters of his worship. Thus he magnified the law and made it honourable; and let his priests know that the caution which so often occurs in the laws concerning them, that they must do so that they die not, was not a mere bugbear, but fair warning of their danger, if they did the work of the Lord negligently. And no doubt this exemplary piece of justice at first prevented many irregularities afterwards. Thus Ananias and Sapphira were punished, when they presumed to lie to the Holy Ghost, that newly-descended fire. (3.) As the people's falling into idolatry, presently after the moral law was given, shows the weakness of the law and its insufficiency to take away sin, so the sin and punishment of these priests show the imperfection of that priesthood from the very beginning, and its inability to shelter any from the fire of God's wrath otherwise than as it was typical of Christ's priesthood, in the execution of which there never was, nor can be, any irregularity, or false step taken.
Adam Clarke: Commentary on the Bible - 1831
10:1: And Nadab and Abihu - took either of them his censer - The manner of burning incense in the temple service was, according to the Jews, as follows: -
"One went and gathered the ashes from off the altar into a golden vessel, a second brought a vessel full of incense, and a third brought a censer with fire, and put coals on the altar, and he whose office it was to burn the incense strewed it on the fire at the command of the governor. At the same time all the people went out of the temple from between the porch and the altar. Each day they burned the weight of a hundred denaries of incense, fifty in the morning, and fifty in the evening. The hundred denaries weighed fifty shekels of the sanctuary, each shekel weighing three hundred and twenty barleycorns; and when the priest had burned the incense, he bowed himself down and went his way out. See Maimonides' Treatise of the Daily Service, chap. iii. So when Zacharias, as his lot fell, burned incense in the temple, the whole multitude of the people were without at prayer while the incense was burning, Luk 1:9, Luk 1:10. By this service God taught them that the prayers of his faithful people are pleasing to him, whilst our High Priest, Christ Jesus, by his mediation puts incense to their prayers; (see Psa 141:2; Rom 8:34; Heb 8:1, Heb 8:2; Heb 9:24; Rev 8:3, Rev 8:4); for the priests under the law served unto the example and shadow of heavenly things; Heb 8:5." See Ainsworth in loco.
In the preceding chapter we have seen how God intended that every part of his service should be conducted; and that every sacrifice might be acceptable to him, he sent his own fire as the emblem of his presence, and the means of consuming the sacrifice - Here we find Aaron's sons neglecting the Divine ordinance, and offering incense with strange, that is, common fire, - fire not of a celestial origin; and therefore the fire of God consumed them. So that very fire which, if properly applied, would have sanctified and consumed their gift, became now the very instrument of their destruction! How true is the saying, The Lord is a consuming fire! He will either hallow or destroy us: he will purify our souls by the influence of his Spirit, or consume them with the breath of his mouth! The tree which is properly planted in a good soil is nourished by the genial influences of the sun: pluck it up from its roots, and the sun which was the cause of its vegetative life and perfection now dries up its juices, decomposes its parts, and causes it to moulder into dust. Thus must it be done to those who grieve and do despite to the Spirit of God. Reader, hast thou this heavenly fire? Hear then the voice of God, Quench not the Spirit. Some critics are of opinion that the fire used by the sons of Aaron was the sacred fire, and that it is only called strange from the manner of placing the incense on it. I cannot see the force of this opinion.
Which he commanded them not - Every part of the religion of God is Divine. He alone knew what he designed by its rites and ceremonies, for that which they prefigured - the whole economy of redemption by Christ - was conceived in his own mind, and was out of the reach of human wisdom and conjecture. He therefore who altered any part of this representative system, who omitted or added any thing, assumed a prerogative which belonged to God alone, and was certainly guilty of a very high offense against the wisdom, justice, and righteousness of his Maker. This appears to have been the sin of Nadab and Abihu, and this at once shows the reason why they were so severely punished. The most awful judgments are threatened against those who either add to, or take away from, the declarations of God. See Deu 4:2; Pro 30:6; and Rev 22:18, Rev 22:19.
Albert Barnes: Notes on the Bible - 1834
10:1: Nadab and Abihu - The two elder sons of Aaron Exo 6:23; Num 3:2, who were among those invited to accompany Moses when he was going up Mount Sinai, but who were "to worship afar off," and not "come near the Lord." Exo 24:1-2.
Censer - See Exo 25:38 note.
Strange fire - The point of their offence is evidently expressed in this term. This may very probably mean that the incense was lighted at an unauthorized time. And we may reasonably unite with this the supposition that they were intoxicated (compare Lev 10:9), as well as another conjecture, that they made their offering of incense an accompaniment to the exultation of the people on the manifestation of the glory of the Lord Lev 9:24. As they perished not within the tabernacle, but in front of it, it seems likely that they may have been making an ostentatious and irRev_erent display of their ministration to accompany the shouts of the people on their way toward the tabernacle. The offence for which they were immediately visited with outward punishment was thus a flagrant outrage on the solemn order of the divine service, while the cause of their offence may have been their guilty excess.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:1: Nadab: Lev 16:1, Lev 22:9; Exo 6:23, Exo 24:1, Exo 24:9, Exo 28:1; Num 3:3, Num 3:4, Num 26:61
censer: Lev 16:12; Exo 27:3, Exo 38:3; Num 16:6, Num 16:7, Num 16:16, Num 16:17, Num 16:46; Heb 9:4
put incense: Exo 30:1-9, Exo 30:34-36, Exo 31:11, Exo 37:29, Exo 40:27; Kg1 13:1, Kg1 13:2; Ch2 26:16-20; Psa 141:2; Jer 44:8, Jer 44:15, Jer 44:19-21; Luk 1:9-11; Rev 8:3-5
strange: Lev 9:24, Lev 16:12; Num 16:18, Num 16:46
which: Exo 30:9; Deu 4:2, Deu 12:32, Deu 17:3; Jer 7:31, Jer 19:5, Jer 32:35; Bp. Hall says, "It is a dangerous thing, in the service of God, to decline from his institutions; we have to do with a God, who is wise to prescribe his own worship - just to require what he has prescribed - and powerful to avenge what he has not prescribed.
Carl Friedrich Keil and Franz Delitzsch
10:1
Nadab and Abihu took their censers (machtah, Ex 25:38), and having put fire in them, placed incense thereon, and brought strange fire before Jehovah, which He had not commanded them. It is not very clear what the offence of which they were guilty actually was. The majority of expositors suppose the sin to have consisted in the fact, that they did not take the fire for the incense from the altar-fire. But this had not yet been commanded by God; and in fact it is never commanded at all, except with regard to the incense-offering, with which the high priest entered the most holy place on the day of atonement (Lev 16:12), though we may certainly infer from this, that it was also the rule for the daily incense-offering. By the fire which they offered before Jehovah, we are no doubt to understand the firing of the incense-offering. This might be called "strange fire" if it was not offered in the manner prescribed in the law, just as in Ex 30:9 incense not prepared according to the direction of God is called "strange incense." The supposition that they presented an incense-offering that was not commanded in the law, and apart from the time of the morning and evening sacrifice, and that this constituted their sin, is supported by the time at which their illegal act took place. It is perfectly obvious from Lev 10:12. and 16ff. that it occurred in the interval between the sacrificial transaction in ch. 9 and the sacrificial meal which followed it, and therefore upon the day of their inauguration. For in Lev 10:12 Moses commands Aaron and his remaining sons Eleazar and Ithamar to eat the meat-offering that was left from the firings of Jehovah, and inquires in Lev 10:16 for the goat of the sin-offering, which the priests were to have eaten in a holy place. Knobel's opinion is not an improbable one, therefore, that Nadab and Abihu intended to accompany the shouts of the people with an incense-offering to the praise and glory of God, and presented an incense-offering not only at an improper time, but not prepared from the altar-fire, and committed such a sin by this will-worship, that they were smitten by the fire which came forth from Jehovah, even before their entrance into the holy place, and so died "before Jehovah." The expression "before Jehovah" is applied to the presence of God, both in the dwelling (viz., the holy place and the holy of holies, e.g., Lev 4:6-7; Lev 16:13) and also in the court (e.g., Lev 1:5, etc.). It is in the latter sense that it is to be taken here, as is evident from Lev 10:4, where the persons slain are said to have lain "before the sanctuary of the dwelling," i.e., in the court of the tabernacle. The fire of the holy God (Ex 19:18), which had just sanctified the service of Aaron as well-pleasing to God, brought destruction upon his two eldest sons, because they had not sanctified Jehovah in their hearts, but had taken upon themselves a self-willed service; just as the same gospel is to one a savour of life unto life, and to another a savour of death unto death (2Cor 2:16). - In Lev 10:3 Moses explains this judgment to Aaron: "This is it that Jehovah spake, saying, I will sanctify Myself in him that is nigh to Me, and will glorify Myself in the face of all the people." אכּבד is unquestionably to be taken in the same sense as in Ex 14:4, Ex 14:17; consequently אקּדשׁ is to be taken in a reflective and not in a passive sense, in the Ezek 38:16. The imperfects are used as aorists, in the sense of what God does at all times. But these words of Moses are no "reproof to Aaron, who had not restrained the untimely zeal of his sons" (Knobel), nor a reproach which made Aaron responsible for the conduct of his sons, but a simple explanation of the judgment of God, which should be taken to heart by every one, and involved an admonition to all who heard it, not to Aaron only but to the whole nation, to sanctify God continually in the proper way. Moreover Jehovah had not communicated to Moses by revelation the words which he spoke here, but had made the fact known by the position assigned to Aaron and his sons through their election to the priesthood. By this act Jehovah had brought them near to Himself (Num 16:5), made them קרבי = ליהוה קרבים "persons standing near to Jehovah" (Ezek 42:13; Ezek 43:19), and sanctified them to Himself by anointing (Lev 8:10, Lev 8:12; Ex 29:1, Ex 29:44; Ex 40:13, Ex 40:15), that they might sanctify Him in their office and life. If they neglected this sanctification, He sanctified Himself in them by a penal judgment (Ezek 38:16), and thereby glorified Himself as the Holy One, who is not to be mocked. "And Aaron held his peace." He was obliged to acknowledge the righteousness of the holy God.
Geneva 1599
10:1 And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered (a) strange fire before the LORD, which he commanded them not.
(a) Not taken from the altar, which was sent from heaven, and endured till the captivity of Babylon.
John Gill
10:1 And Nadab and Abihu, the sons of Aaron,.... His two eldest sons, as seems from Ex 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 Lev 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 Lev 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.
John Wesley
10:1 Strange fire - Fire so called, because not taken from the altar, as it ought, but from some common fire. Before the Lord - Upon the altar of incense. Which he commanded not - Not commanding may be here put for forbidding, as it is, Jer 32:35. Now as this was forbidden implicitly; Lev 6:12, especially when God himself made a comment upon that text, and by sending fire from heaven declared of what fire he there spake; so it is more than probable it was forbidden expressly, though that be not here mentioned, nor was it necessary it should be.
Robert Jamieson, A. R. Fausset and David Brown
10:1 NADAB AND ABIHU BURNT. (Lev. 10:1-20)
the sons of Aaron, &c.--If this incident occurred at the solemn period of the consecrating and dedicating the altar, these young men assumed an office which had been committed to Moses; or if it were some time after, it was an encroachment on duties which devolved on their father alone as the high priest. But the offense was of a far more aggravated nature than such a mere informality would imply. It consisted not only in their venturing unauthorized to perform the incense service--the highest and most solemn of the priestly offices--not only in their engaging together in a work which was the duty only of one, but in their presuming to intrude into the holy of holies, to which access was denied to all but the high priest alone. In this respect, "they offered strange fire before the Lord"; they were guilty of a presumptuous and unwarranted intrusion into a sacred office which did not belong to them. But their offense was more aggravated still; for instead of taking the fire which was put into their censers from the brazen altar, they seem to have been content with common fire and thus perpetrated an act which, considering the descent of the miraculous fire they had so recently witnessed and the solemn obligation under which they were laid to make use of that which was specially appropriated to the service of the altars, they betrayed a carelessness, an irreverence, a want of faith, most surprising and lamentable. A precedent of such evil tendency was dangerous, and it was imperatively necessary, therefore, as well for the priests themselves as for the sacred things, that a marked expression of the divine displeasure should be given for doing that which "God commanded them not."
10:210:2: Եւ ե՛լ հուր ՚ի Տեառնէ եւ եկեր զնոսա. եւ մեռա՛ն առաջի Տեառն։
2 Կրակ բխեց Տիրոջից, այրեց նրանց, եւ նրանք մեռան Տիրոջ առաջ:
2 Տէրոջը առջեւէն կրակ ելաւ ու սպառեց զանոնք եւ Տէրոջը առջեւ մեռան։
Եւ ել հուր ի Տեառնէ եւ եկեր զնոսա, եւ մեռան առաջի Տեառն:

10:2: Եւ ե՛լ հուր ՚ի Տեառնէ եւ եկեր զնոսա. եւ մեռա՛ն առաջի Տեառն։
2 Կրակ բխեց Տիրոջից, այրեց նրանց, եւ նրանք մեռան Տիրոջ առաջ:
2 Տէրոջը առջեւէն կրակ ելաւ ու սպառեց զանոնք եւ Տէրոջը առջեւ մեռան։
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10:22: и вышел огонь от Господа и сжег их, и умерли они пред лицем Господним.
10:2 καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out πῦρ πυρ fire παρὰ παρα from; by κυρίου κυριος lord; master καὶ και and; even κατέφαγεν κατεσθιω consume; eat up αὐτούς αυτος he; him καὶ και and; even ἀπέθανον αποθνησκω die ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master
10:2 וַ wa וְ and תֵּ֥צֵא ttˌēṣē יצא go out אֵ֛שׁ ʔˈēš אֵשׁ fire מִ mi מִן from לִּ lli לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and תֹּ֣אכַל ttˈōḵal אכל eat אֹותָ֑ם ʔôṯˈām אֵת [object marker] וַ wa וְ and יָּמֻ֖תוּ yyāmˌuṯû מות die לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:2. egressusque ignis a Domino devoravit eos et mortui sunt coram DominoAnd fire coming out from the Lord destroyed them: and they died before the Lord.
2. And there came forth fire from before the LORD, and devoured them, and they died before the LORD.
10:2. And there went out fire from the LORD, and devoured them, and they died before the LORD.
10:2. And fire coming out from the Lord destroyed them, and they died in the sight of the Lord.
And there went out fire from the LORD, and devoured them, and they died before the LORD:

2: и вышел огонь от Господа и сжег их, и умерли они пред лицем Господним.
10:2
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
πῦρ πυρ fire
παρὰ παρα from; by
κυρίου κυριος lord; master
καὶ και and; even
κατέφαγεν κατεσθιω consume; eat up
αὐτούς αυτος he; him
καὶ και and; even
ἀπέθανον αποθνησκω die
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
10:2
וַ wa וְ and
תֵּ֥צֵא ttˌēṣē יצא go out
אֵ֛שׁ ʔˈēš אֵשׁ fire
מִ mi מִן from
לִּ lli לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
תֹּ֣אכַל ttˈōḵal אכל eat
אֹותָ֑ם ʔôṯˈām אֵת [object marker]
וַ wa וְ and
יָּמֻ֖תוּ yyāmˌuṯû מות die
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:2. egressusque ignis a Domino devoravit eos et mortui sunt coram Domino
And fire coming out from the Lord destroyed them: and they died before the Lord.
10:2. And there went out fire from the LORD, and devoured them, and they died before the LORD.
10:2. And fire coming out from the Lord destroyed them, and they died in the sight of the Lord.
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Albert Barnes: Notes on the Bible - 1834
10:2: The fire which had just before sanctified the ministry of Aaron as well pleasing to God, now brought to destruction his two eldest sons because they did not sanctify Yahweh in their hearts, but dared to perform a self-willed act of worship; just as the same Gospel is to one a savor of life unto life, and to another a savor of death unto death Co2 2:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:2: fire: Lev 9:24, Lev 16:1; Num 3:3, Num 3:4, Num 16:35, Num 26:61; Sa2 6:7; Kg2 1:10, Kg2 1:12; Ch1 24:2
they died: Num 3:3, Num 3:4, Num 16:32, Num 16:33, Num 16:49, Num 26:61; Sa1 6:19; Ch1 13:10, Ch1 15:13; Act 5:5, Act 5:10; Co1 10:11; This fire, which destroyed the sacrificers, came from the same source with that which had consumed the sacrifices. See note on Lev 9:24.
They died.
The wages of sin is death.
They died suddenly.
They died before the Lord; that is, before the vail that covered the mercy-seat.
They died by fire, as by fire they sinned.
The fire did not burn them to ashes, as it had done the sacrifices, nor so much as singe their coats (Lev 10:5) but struck them dead in an instant. By these different effects of the same fire, we learn that it was no common fire, but kindled by the breath of the Almighty. Isa 30:33
John Gill
10:2 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 Lev 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.
John Wesley
10:2 From the Lord - From heaven, or rather from the sanctuary. Devoured them - Destroyed their lives; for their bodies and garments were not consumed. Thus the sword is said to devour, 2Kings 2:26. Thus lightning many times kill persons, without any hurt to their garments.
Robert Jamieson, A. R. Fausset and David Brown
10:2 there went out fire from the Lord, and devoured them--rather, "killed them"; for it appears (Lev 10:5) that neither their bodies nor their robes were consumed. The expression, "from the Lord," indicates that this fire issued from the most holy place. In the destruction of these two young priests by the infliction of an awful judgment, the wisdom of God observed the same course, in repressing the first instance of contempt for sacred things, as he did at the commencement of the Christian dispensation (Acts 5:1-11).
10:310:3: Եւ ասէ Մովսէս ցԱհարոն. Ա՛յս է զոր ասաց Տէր. ասէ. ՚Ի մերձաւո՛րս իմ սրբեցայց, եւ առաջի ամենայն ժողովրդեան իմոյ փառաւորեցայց։ Եւ ստրջացաւ Ահարոն[964]։ [964] Այլք. Ամենայն ժողովրդեանն փառաւորեցայց։
3 Մովսէսն ասաց Ահարոնին. «Ահա թէ ինչ ասաց Տէրը. “Ինձ պաշտողների մէջ պիտի ցոյց տամ իմ սրբութիւնը եւ իմ ամբողջ ժողովրդի առաջ պիտի փառաւորուեմ”»: Ահարոնը տխրեց:
3 Այն ատեն Մովսէս ըսաւ Ահարոնին. «Տէրը այսպէս խօսեցաւ, ըսելով. ‘Ինծի մօտեցողներուն մէջ սուրբ պիտի սեպուիմ ու բոլոր ժողովուրդին առջեւ փառաւորուիմ’» եւ Ահարոն լուռ կեցաւ։
Եւ ասէ Մովսէս ցԱհարոն. Այս է զոր ասաց Տէր. ասէ. Ի մերձաւորս իմ սրբեցայց, եւ առաջի ամենայն ժողովրդեան իմոյ փառաւորեցայց: Եւ ստրջացաւ Ահարոն:

10:3: Եւ ասէ Մովսէս ցԱհարոն. Ա՛յս է զոր ասաց Տէր. ասէ. ՚Ի մերձաւո՛րս իմ սրբեցայց, եւ առաջի ամենայն ժողովրդեան իմոյ փառաւորեցայց։ Եւ ստրջացաւ Ահարոն[964]։
[964] Այլք. Ամենայն ժողովրդեանն փառաւորեցայց։
3 Մովսէսն ասաց Ահարոնին. «Ահա թէ ինչ ասաց Տէրը. “Ինձ պաշտողների մէջ պիտի ցոյց տամ իմ սրբութիւնը եւ իմ ամբողջ ժողովրդի առաջ պիտի փառաւորուեմ”»: Ահարոնը տխրեց:
3 Այն ատեն Մովսէս ըսաւ Ահարոնին. «Տէրը այսպէս խօսեցաւ, ըսելով. ‘Ինծի մօտեցողներուն մէջ սուրբ պիտի սեպուիմ ու բոլոր ժողովուրդին առջեւ փառաւորուիմ’» եւ Ահարոն լուռ կեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:33: И сказал Моисей Аарону: вот о чем говорил Господь, когда сказал: в приближающихся ко Мне освящусь и пред всем народом прославлюсь. Аарон молчал.
10:3 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward Ααρων ααρων Aarōn; Aaron τοῦτό ουτος this; he ἐστιν ειμι be ὃ ος who; what εἶπεν επω say; speak κύριος κυριος lord; master λέγων λεγω tell; declare ἐν εν in τοῖς ο the ἐγγίζουσίν εγγιζω get close; near μοι μοι me ἁγιασθήσομαι αγιαζω hallow καὶ και and; even ἐν εν in πάσῃ πας all; every τῇ ο the συναγωγῇ συναγωγη gathering δοξασθήσομαι δοξαζω glorify καὶ και and; even κατενύχθη κατανυσσω pierce to Ααρων ααρων Aarōn; Aaron
10:3 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron הוּא֩ hû הוּא he אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] דִּבֶּ֨ר dibbˌer דבר speak יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH לֵ lē לְ to אמֹר֙ ʔmˌōr אמר say בִּ bi בְּ in קְרֹבַ֣י qᵊrōvˈay קָרֹוב near אֶקָּדֵ֔שׁ ʔeqqāḏˈēš קדשׁ be holy וְ wᵊ וְ and עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face כָל־ ḵol- כֹּל whole הָ hā הַ the עָ֖ם ʕˌām עַם people אֶכָּבֵ֑ד ʔekkāvˈēḏ כבד be heavy וַ wa וְ and יִּדֹּ֖ם yyiddˌōm דמם rest אַהֲרֹֽן׃ ʔahᵃrˈōn אַהֲרֹן Aaron
10:3. dixitque Moses ad Aaron hoc est quod locutus est Dominus sanctificabor in his qui adpropinquant mihi et in conspectu omnis populi glorificabor quod audiens tacuit AaronAnd Moses said to Aaron: This is what the Lord hath spoken. I will be sanctified in them that approach to me: and I will be glorified in the sight of all the people. And when Aaron heard this, he held his peace.
3. Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.
10:3. Then Moses said unto Aaron, This [is it] that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.
10:3. And Moses said to Aaron: “This is what the Lord has spoken: ‘I will be sanctified in those who approach me, and I will be glorified in the sight of all the people.’ ” And upon hearing this, Aaron was silent.
Then Moses said unto Aaron, This [is it] that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace:

3: И сказал Моисей Аарону: вот о чем говорил Господь, когда сказал: в приближающихся ко Мне освящусь и пред всем народом прославлюсь. Аарон молчал.
10:3
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
Ααρων ααρων Aarōn; Aaron
τοῦτό ουτος this; he
ἐστιν ειμι be
ος who; what
εἶπεν επω say; speak
κύριος κυριος lord; master
λέγων λεγω tell; declare
ἐν εν in
τοῖς ο the
ἐγγίζουσίν εγγιζω get close; near
μοι μοι me
ἁγιασθήσομαι αγιαζω hallow
καὶ και and; even
ἐν εν in
πάσῃ πας all; every
τῇ ο the
συναγωγῇ συναγωγη gathering
δοξασθήσομαι δοξαζω glorify
καὶ και and; even
κατενύχθη κατανυσσω pierce to
Ααρων ααρων Aarōn; Aaron
10:3
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron
הוּא֩ הוּא he
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
דִּבֶּ֨ר dibbˌer דבר speak
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
לֵ לְ to
אמֹר֙ ʔmˌōr אמר say
בִּ bi בְּ in
קְרֹבַ֣י qᵊrōvˈay קָרֹוב near
אֶקָּדֵ֔שׁ ʔeqqāḏˈēš קדשׁ be holy
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
כָל־ ḵol- כֹּל whole
הָ הַ the
עָ֖ם ʕˌām עַם people
אֶכָּבֵ֑ד ʔekkāvˈēḏ כבד be heavy
וַ wa וְ and
יִּדֹּ֖ם yyiddˌōm דמם rest
אַהֲרֹֽן׃ ʔahᵃrˈōn אַהֲרֹן Aaron
10:3. dixitque Moses ad Aaron hoc est quod locutus est Dominus sanctificabor in his qui adpropinquant mihi et in conspectu omnis populi glorificabor quod audiens tacuit Aaron
And Moses said to Aaron: This is what the Lord hath spoken. I will be sanctified in them that approach to me: and I will be glorified in the sight of all the people. And when Aaron heard this, he held his peace.
10:3. Then Moses said unto Aaron, This [is it] that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.
10:3. And Moses said to Aaron: “This is what the Lord has spoken: ‘I will be sanctified in those who approach me, and I will be glorified in the sight of all the people.’ ” And upon hearing this, Aaron was silent.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
3: Mourning for Nadab and Abihu.B. C. 1490.
3 Then Moses said unto Aaron, This is it that the LORD spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace. 4 And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp. 5 So they went near, and carried them in their coats out of the camp; as Moses had said. 6 And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled. 7 And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the LORD is upon you. And they did according to the word of Moses.
We may well think that when Nadab and Abihu were struck with death all about them were struck with horror, and every face, as well as theirs, gathered blackness. Great consternation, no doubt, seized them, and they were all full of confusion; but, whatever the rest were, Moses was composed, and knew what he said and did, not being displeased, as David was in a like case, 2 Sam. vi. 8. But though it touched him in a very tender part, and was a dreadful damp to one of the greatest joys he ever knew, yet he kept possession of his own soul, and took care to keep good order and a due decorum in the sanctuary.
I. He endeavours to pacify Aaron, and to keep him in a good frame under this sad dispensation, v. 3. Moses was a brother that was born for adversity, and has taught us, by his example, with seasonable counsels and comforts to support the weak, and strengthen the feeble-minded. Observe here,
1. What it was that Moses suggested to his poor brother upon this occasion: This is it that the Lord spoke. Note, The most quieting considerations under affliction are those that are fetched from the word of God. So and so the Lord hath said, and it is not for us to gainsay it. Note, also, In all God's providences it is good to observe the fulfilling of scripture, and to compare God's word and his works together, which if we do we shall find an admirable harmony and agreement between them, and that they mutually explain and illustrate each other. But, (1.) Where did God speak this? We do not find the very words; but to this purport he had said (Exod. xix. 22), Let the priests who come near to the Lord sanctify themselves, lest the Lord break forth upon them. Indeed the whole scope and tenour of his law spoke this, that being a holy God, and a sovereign Lord, he must always be worshipped with holiness and reverence, and exactly according to his own appointment; and, if any jest with him, it is at their peril. Much had been said to this purport, as Exod. xxix. 43, 44; xxxiv. 14; ch. viii. 35. (2.) What was it that God spoke? It was this (the Lord by his grace speak it to all our hearts!) I will be sanctified in those that come nigh me, whoever they are, and before all the people I will be glorified. Note, First, Whenever we worship God, we come nigh unto him, as spiritual priests. This consideration ought to make us very reverent and serious in all acts of devotion, that in them we approach to God, and present ourselves before him. Secondly, It concerns us all, when we come nigh to God, to sanctify him, that is, to give him the praise of his holiness, to perform every religious exercise as those who believe that the God with whom we have to do is a holy God, a God of spotless purity and transcendent perfection, Isa. viii. 13. Thirdly, When we sanctify God we glorify him, for his holiness is his glory; and, when we sanctify him in our solemn assemblies, we glorify him before all the people, confessing our own belief of his glory and desiring that others also may be affected with it. Fourthly, If God be not sanctified and glorified by us, he will be sanctified and glorified upon us. He will take vengeance on those that profane his sacred name by trifling with him. If his rent be not paid, it shall be distrained for. (3.) But what was this to the present case? What was there in this to quiet Aaron? Two things:-- [1.] This must silence him, that his sons deserved their death; for they were thus cut off from their people because they did not sanctify and glorify God. The acts of necessary justice, how hard soever they may seem to bear upon the persons concerned, are not to be complained of, but submitted to. [2.] This must satisfy him, that the death of his sons redounded to the honour of God, and his impartial justice would for it be adored throughout all ages.
2. What good effects this had upon him: Aaron held his peace, that is, he patiently submitted to the holy will of God in this sad providence, was dumb, and opened not his mouth, because God did it. Something he was ready to say by way of complaint (as losers think they may have leave to speak), but he wisely suppressed it, laid his hand upon his mouth, and said nothing, for fear lest he should offend with his tongue, now that his heart was hot within him. Note, (1.) When God corrects us or ours for sin, it is our duty to be silent under the correction, not to quarrel with God, arraign his justice, or charge him with folly, but to acquiesce in all that God does; not only bearing, but accepting, the punishment of iniquity, and saying, as Eli, in a case not much unlike this, It is the Lord, let him do what seemeth him good, 1 Sam. iii. 18. If our children have sinned against God (as Bildad puts the case, Job viii. 4), and he have cast them away for their transgression, though it must needs be grievous to think that the children of our love should be the children of God's wrath, yet we must awfully adore the divine justice, and make no exceptions against its processes. (2.) The most effectual arguments to quiet a gracious spirit under afflictions are those that are fetched from God's glory; this silenced Aaron. It is true he is a loser in his comforts by this severe execution, but Moses has shown him that God is a gainer in his glory, and therefore he has not a word to say against it: if God be sanctified, Aaron is satisfied. Far be it form him that he should honour his sons more than God, or wish that God's name, or house, or law, should be exposed to reproach or contempt for the preserving of the reputation of his family. No; now, as well as in the matter of the golden calf, Levi does not acknowledge his brethren, nor know his own children; and therefore they shall teach Jacob thy judgments, and Israel thy law, Deut. xxxiii. 9, 10. Ministers and their families are sometimes exercised with sore trials that they may be examples to the believers of patience and resignation to God, and they may comfort others with that with which they themselves have been comforted.
II. Moses gives orders about the dead bodies. It was not fit that they should be left to lie where they fell; yet their own father and brethren, the amazed spectators of this dismal tragedy, durst not offer to lift them up, no, not to see whether there was any life left in them; they must neither be diverted from nor unfitted for the great work that was now upon their hands. Let the dead bury their dead, but they must go on with their service; that is, "Rather let the dead be unburied, if there be nobody else to do it, than that work for God should be left undone by those whom he has called to it." But Moses takes care of this matter, that though they died by the hand of justice in the act of sin, yet they should be decently buried, and they were so, v. 4, 5. 1. Some of their nearest relations were employed in it, who were cousins-german to their father, and are here named, who would perform this office with tenderness and respect. They were Levites only, and might not have come into the sanctuary, no, not upon such an occasion as this, if they had not had a special command for it. 2. They carried them out of the camp to be burned, so far were they from burying them in the place of worship, or the court of it, according to our modern usage, though they died there, that they did not bury them, nor any of their dead, within the lines of their camp; as afterwards their burying places were out of their cities. The tabernacle was pitched in the midst of the camp, so that they could not carry these dead priests to their graves without carrying them through one of the squadrons of the camp; and doubtless it was a very awful affecting sight to the people. The names of Nadab and Abihu had become very great and honourable among them; none more talked of, nor more expected to appear abroad after the days of their consecration, to receive the honours and caresses of the crowd, whose manner it is to adore the rising sun; and next to Moses and Aaron, who were old and going off, Nadab and Abihu (who had been in the mount with God, Exod. xxiv. 1) were looked upon as the great favourites of heaven, and the hopes of their people; and now on a sudden, when the tidings of the event had scarcely reached their ears, to see them both carried out dead, with the visible marks of divine vengeance upon them, as sacrifices to the justice of God, they could not choose but cry out, Who is able to stand before this holy Lord God? 1 Sam. vi. 20. 3. They carried them out (and probably buried them) in their coats, and the garments of their priesthood, which they had lately put on, and perhaps were too proud of. Thus the impartiality of God's justice was proclaimed, and all the people were made to know that even the priests' garments would not protect an offender from the wrath of God. And it was easy to argue, "If they escape not when they transgress, can we expect to go unpunished?" And the priests' clothes being so soon made grave-clothes might intimate both that the law worketh death, and that in the process of time that priesthood itself should be abolished and buried in the grave of the Lord Jesus.
III. He gives directions about the mourning.
1. That the priests must not mourn. Aaron and his two surviving sons, though sad in spirit, must not use any outward expressions of sorrow upon this sad occasion, nor so much as follow the corpse one step from the door of the tabernacle, v. 7. It was afterwards forbidden to the high priest to use the ceremonies of mourning for the death of any friend whatsoever, though it were a father or mother (ch. xxi. 11); yet it was allowed at the same time to the inferior priests to mourn for their near relations, v. 2, 3. But here it was forbidden both to Aaron and his sons, because, (1.) They were now actually waiting, doing a great work, which must by no means cease (Neh. vi. 3); and it was very much for the honour of God that their attendance on him should take place of their respects to their nearest relations, and that all services should give way to those of their ministry. By this they must make it to appear that they had a greater value and affection for their God and their work than for the best friend they had in the world; as Christ did, Matt. xii. 47, 48. And we are hereby taught, when we are serving God in holy duties, to keep out minds, as much as may be, intent and engaged, and not to suffer them to be diverted by any worldly thoughts, or cares, or passions. Let us always attend upon the Lord without distraction. (2.) Their brethren were cut off for their transgression by the immediate hand of God, and therefore they must not mourn for them lest they should seem to countenance the sin, or impeach the justice of God in the punishment. Instead of lamenting their own loss, they must be wholly taken up in applauding the sentence, and subscribing to the equity of it. Note, The public concerns of God's glory ought to lie nearer our hearts than any private affections of our own. Observe, How Moses frightens them into this submission, and holds the rod over them to still their crying (v. 6): "Lest you die likewise, and lest wrath come upon all the people, who may be in danger of suffering for your irreverence, and disobedience, and ungoverned passions;" and again (v. 7), lest you die. See here what use we are to make of the judgments of God upon others; we must double our guard over ourselves, lest we likewise perish. The death, especially the sudden death, of others, instead of moving our passion, should compose us into a holy reverence of God, a cautious separation from all sin, and a serious expectation of our own death. The reason given them is because the anointing oil of your God is upon you, the honour of which must be carefully preserved by your doing the duty of your office with cheerfulness. Note, Those that through grace have received the anointing ought not to disturb themselves with the sorrow of the world, which worketh death. It was very hard, no doubt, for Aaron and his sons to restrain themselves upon such an extraordinary occasion from inordinate grief, but reason and grace mastered the passion, and they bore the affliction with an obedient patience: They did according to the word of Moses, because they knew it to be the word of God. Happy those who thus are themselves under God's government, and have their passions under their own government.
2. The people must mourn: Let the whole house of Israel bewail the burning which the Lord has kindled. The congregation must lament, not only the loss of their priests, but especially the displeasure of God which appeared in it. They must bewail the burning that was kindled, that it might not burn further. Aaron and his sons were in danger of being too much affected with the providence, and therefore they are forbidden to mourn: the house of Israel were in danger of being too little affected with it, and therefore they are commanded to lament. Thus nature must always be governed by grace, according as it needs to be either constrained or restrained.
Adam Clarke: Commentary on the Bible - 1831
10:3: And Aaron held his peace - וידם אהרן vaiyiddom Aharon, 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 is an awful thing to introduce innovations either into the rites and ceremonies, or into the truths, of the religion of Christ: he who acts thus cannot stand guiltless before his God. It has often been remarked that excessive grief stupefies the mind, so that amazement and deep anguish prevent at once both tears and complaints; hence that saying of Seneca, Curae leves loquantur; graviores silent. "Slight sorrows are loquacious; deep anguish has no voice. See Clarke on Lev 10:19 (note).
Albert Barnes: Notes on the Bible - 1834
10:3: Rather, I will sanctify myself in them that come near to me (i. e. the priests), and I will glorify myself before all the people. The words used by Moses on this occasion are not found elsewhere in the Pentateuch. But the sense is implied in such passages as Exo 19:22; Exo 28:41; Exo 29:1, Exo 29:44.
Aaron's silence (compare Psa 39:9) on this occasion may be compared with his reasonable and natural expostulation with Moses when his surviving sons were rebuked for not having eaten the flesh of the sin-offering Lev 10:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:3: I will be: Lev 8:35, Lev 21:6, Lev 21:8, Lev 21:15, Lev 21:17, Lev 21:21, Lev 22:9; Exo 14:4, Exo 19:22, Exo 29:43, Exo 29:44; Num 20:12; Deu 32:51; Sa1 6:20; Ch1 15:12, Ch1 15:13; Psa 89:7, Psa 119:120; Isa 52:11; Eze 20:41, Eze 42:13; Heb 12:28, Heb 12:29
before: Sa1 2:30; Isa 49:3; Eze 28:22; Joh 12:28, Joh 13:31, Joh 13:32, Joh 14:13; Act 5:11-13; Th2 1:10; Pe1 4:17
Aaron: Gen 18:25; Sa1 3:18; Job 1:20, Job 1:21, Job 2:10; Psa 39:9, Psa 46:10; Isa 39:8; Mat 10:37
Geneva 1599
10:3 Then Moses said unto Aaron, This [is it] that the LORD spake, saying, I will be (b) sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.
(b) I will punish them that serve me in other ways than I have commanded, not sparing the chief, that the people may fear and praise my judgments.
John Gill
10:3 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 Ex 19:22 or else to Ex 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.
John Wesley
10:3 The Lord spake - Though the words be not recorded in scripture, where only the heads of discourses are contained, yet it is probable they were uttered by Moses in God's name. Howsoever the sense of them is in many places. I will be sanctified - This may note, either, their duty to sanctify God, to demean themselves with such care, and reverence, and watchfulness, as becomes the holiness of the God whom they serve; whence he leaves them to gather the justice of the present judgment. Or, God's purpose to sanctify himself, to manifest himself to be an holy and righteous God by his severe and impartial punishment of all transgressors, how near soever they are to him. That come nigh me - Who draw near to me, or to the place where I dwell, and are admitted into the holy place, whence others are shut out. It is a description of the priests. I will be glorified - As they have sinned publickly and scandalously, so I will vindicate my honour in a public and exemplary manner, that all men may learn to give me the glory of my holiness by an exact conformity to my laws. And Aaron held his peace - In acknowledgment of God's justice and submission to it. He murmured not, nor replied against God.
Robert Jamieson, A. R. Fausset and David Brown
10:3 Moses said . . . This is it that the Lord spoke . . . I will be sanctified in them that come nigh me--"They that come nigh me," points, in this passage, directly to the priests; and they had received repeated and solemn warnings as to the cautious and reverent manner of their approach into the divine presence (Ex 19:22; Ex 29:44; Lev 8:35).
Aaron held his peace--The loss of two sons in so sudden and awful a manner was a calamity overwhelming to parental feelings. But the pious priest indulged in no vehement ebullition of complaint and gave vent to no murmur of discontent, but submitted in silent resignation to what he saw was "the righteous judgment of God" [Rom 2:5].
10:410:4: Եւ կոչեաց Մովսես զՄիսադայի եւ զԵ՚ղիսափան զորդիս Եզիելի, զորդիս հօրեղբօր Ահարոնի, եւ ասէ ցնոսա. Մատի՛ք եւ բարձէ՛ք զեղբարս ձեր, հանդերձ պատմուճանօքն իւրեանց յերեսաց սրբութեանցդ՝ արտաքոյ քան զբանակն[965]։ [965] ՚Ի լուս՛՛. Զմիսադիայի։ Այլք. Որդիս Ոզիէլի։
4 Մովսէսը կանչեց Միսադայիին եւ Ելիսափանին՝ Ահարոնի հօրեղբայր Ոզիէլի որդիներին, եւ ասաց նրանց. «Գնացէ՛ք եւ ձեր եղբայրների դիակները իրենց զգեստներով հանդերձ սուրբ վայրից ու բանակատեղիից դո՛ւրս հանեցէք»:
4 Մովսէս կանչեց Ահարոնին հօրեղբօրը Ոզիէլին որդիները՝ Միսայէլն ու Եղիսափանը՝ եւ ըսաւ անոնց. «Մօտեցէ՛ք, ձեր եղբայրները սրբարանին առջեւէն բանակէն դուրս տարէ՛ք»։
Եւ կոչեաց Մովսես զՄիսադայի եւ զԵղիսափան, զորդիս Ոզիելի, զորդիս հօրեղբօր Ահարոնի, եւ ասէ ցնոսա. Մատիք եւ բարձէք զեղբարս ձեր, [181]հանդերձ պատմուճանօքն իւրեանց`` յերեսաց սրբութեանցդ արտաքոյ քան զբանակն:

10:4: Եւ կոչեաց Մովսես զՄիսադայի եւ զԵ՚ղիսափան զորդիս Եզիելի, զորդիս հօրեղբօր Ահարոնի, եւ ասէ ցնոսա. Մատի՛ք եւ բարձէ՛ք զեղբարս ձեր, հանդերձ պատմուճանօքն իւրեանց յերեսաց սրբութեանցդ՝ արտաքոյ քան զբանակն[965]։
[965] ՚Ի լուս՛՛. Զմիսադիայի։ Այլք. Որդիս Ոզիէլի։
4 Մովսէսը կանչեց Միսադայիին եւ Ելիսափանին՝ Ահարոնի հօրեղբայր Ոզիէլի որդիներին, եւ ասաց նրանց. «Գնացէ՛ք եւ ձեր եղբայրների դիակները իրենց զգեստներով հանդերձ սուրբ վայրից ու բանակատեղիից դո՛ւրս հանեցէք»:
4 Մովսէս կանչեց Ահարոնին հօրեղբօրը Ոզիէլին որդիները՝ Միսայէլն ու Եղիսափանը՝ եւ ըսաւ անոնց. «Մօտեցէ՛ք, ձեր եղբայրները սրբարանին առջեւէն բանակէն դուրս տարէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:44: И позвал Моисей Мисаила и Елцафана, сынов Узиила, дяди Ааронова, и сказал им: пойдите, вынесите братьев ваших из святилища за стан.
10:4 καὶ και and; even ἐκάλεσεν καλεω call; invite Μωυσῆς μωσευς Mōseus; Mosefs τὸν ο the Μισαδαι μισαδαι and; even τὸν ο the Ελισαφαν ελισαφαν son Οζιηλ οζιηλ son τοῦ ο the ἀδελφοῦ αδελφος brother τοῦ ο the πατρὸς πατηρ father Ααρων ααρων Aarōn; Aaron καὶ και and; even εἶπεν επω say; speak αὐτοῖς αυτος he; him προσέλθατε προσερχομαι approach; go ahead καὶ και and; even ἄρατε αιρω lift; remove τοὺς ο the ἀδελφοὺς αδελφος brother ὑμῶν υμων your ἐκ εκ from; out of προσώπου προσωπον face; ahead of τῶν ο the ἁγίων αγιος holy ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks
10:4 וַ wa וְ and יִּקְרָ֣א yyiqrˈā קרא call מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses אֶל־ ʔel- אֶל to מִֽישָׁאֵל֙ mˈîšāʔēl מִישָׁאֵל Mishael וְ wᵊ וְ and אֶ֣ל ʔˈel אֶל to אֶלְצָפָ֔ן ʔelṣāfˈān אֶלְצָפָן Elizaphan בְּנֵ֥י bᵊnˌê בֵּן son עֻזִּיאֵ֖ל ʕuzzîʔˌēl עֻזִּיאֵל Uzziel דֹּ֣ד dˈōḏ דֹּוד beloved one אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to קִ֠רְב֞וּ qirᵊvˈû קרב approach שְׂא֤וּ śᵊʔˈû נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] אֲחֵיכֶם֙ ʔᵃḥêḵˌem אָח brother מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with פְּנֵי־ pᵊnê- פָּנֶה face הַ ha הַ the קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness אֶל־ ʔel- אֶל to מִ mi מִן from ח֖וּץ ḥˌûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
10:4. vocatis autem Moses Misahel et Elsaphan filios Ozihel patrui Aaron ait ad eos ite et colligite fratres vestros de conspectu sanctuarii et asportate extra castraAnd Moses called Misael and Elisaphan, the sons of Oziel, the uncle of Aaron, and said to them: Go and take away your brethren from before the sanctuary, and carry them without the camp.
4. And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Draw near, carry your brethren from before the sanctuary out of the camp.
10:4. And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp.
10:4. Then Moses called Mishael and Elzaphan, the sons of Uzziel, the paternal uncle of Aaron, and he said to them, “Go and take your brothers from the sight of the Sanctuary, and carry them beyond the camp.”
And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp:

4: И позвал Моисей Мисаила и Елцафана, сынов Узиила, дяди Ааронова, и сказал им: пойдите, вынесите братьев ваших из святилища за стан.
10:4
καὶ και and; even
ἐκάλεσεν καλεω call; invite
Μωυσῆς μωσευς Mōseus; Mosefs
τὸν ο the
Μισαδαι μισαδαι and; even
τὸν ο the
Ελισαφαν ελισαφαν son
Οζιηλ οζιηλ son
τοῦ ο the
ἀδελφοῦ αδελφος brother
τοῦ ο the
πατρὸς πατηρ father
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
εἶπεν επω say; speak
αὐτοῖς αυτος he; him
προσέλθατε προσερχομαι approach; go ahead
καὶ και and; even
ἄρατε αιρω lift; remove
τοὺς ο the
ἀδελφοὺς αδελφος brother
ὑμῶν υμων your
ἐκ εκ from; out of
προσώπου προσωπον face; ahead of
τῶν ο the
ἁγίων αγιος holy
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
10:4
וַ wa וְ and
יִּקְרָ֣א yyiqrˈā קרא call
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
אֶל־ ʔel- אֶל to
מִֽישָׁאֵל֙ mˈîšāʔēl מִישָׁאֵל Mishael
וְ wᵊ וְ and
אֶ֣ל ʔˈel אֶל to
אֶלְצָפָ֔ן ʔelṣāfˈān אֶלְצָפָן Elizaphan
בְּנֵ֥י bᵊnˌê בֵּן son
עֻזִּיאֵ֖ל ʕuzzîʔˌēl עֻזִּיאֵל Uzziel
דֹּ֣ד dˈōḏ דֹּוד beloved one
אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
אֲלֵהֶ֗ם ʔᵃlēhˈem אֶל to
קִ֠רְב֞וּ qirᵊvˈû קרב approach
שְׂא֤וּ śᵊʔˈû נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
אֲחֵיכֶם֙ ʔᵃḥêḵˌem אָח brother
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
פְּנֵי־ pᵊnê- פָּנֶה face
הַ ha הַ the
קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
אֶל־ ʔel- אֶל to
מִ mi מִן from
ח֖וּץ ḥˌûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
10:4. vocatis autem Moses Misahel et Elsaphan filios Ozihel patrui Aaron ait ad eos ite et colligite fratres vestros de conspectu sanctuarii et asportate extra castra
And Moses called Misael and Elisaphan, the sons of Oziel, the uncle of Aaron, and said to them: Go and take away your brethren from before the sanctuary, and carry them without the camp.
10:4. And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp.
10:4. Then Moses called Mishael and Elzaphan, the sons of Uzziel, the paternal uncle of Aaron, and he said to them, “Go and take your brothers from the sight of the Sanctuary, and carry them beyond the camp.”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Выносят умерших не отец и братья, облеченные в священные одежды и не могшие касаться мертвых, а близкие родственники, двоюродные братья Моисея и Аарона (см. Исх VI:22).
Adam Clarke: Commentary on the Bible - 1831
10:4: Uzziel the uncle of Aaron - He was brother to Amram the father of Aaron; see Exo 6:18-22.
Albert Barnes: Notes on the Bible - 1834
10:4: The first cousins of Aaron Exo 6:22 are selected by Moses to convey the bodies of Nadab and Abihu out of the camp and bury them, probably because they were the nearest relations who were not priests. See Num 9:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:4: Uzziel: Exo 6:18, Exo 6:22; Num 3:19, Num 3:30; Ch1 6:2
carry: Luk 7:12; Act 5:6, Act 5:9, Act 5:10, Act 8:2
Carl Friedrich Keil and Franz Delitzsch
10:4
Moses then commanded Mishael and Elzaphan, the sons of Uzziel Aaron's paternal uncle, Aaron's cousins therefore, to carry their brethren (relations) who had been slain from before the sanctuary out of the camp, and, as must naturally be supplied, to bury them there. The expression, "before the sanctuary" (equivalent to "before the tabernacle of the congregation" in Lev 9:5), shows that they had been slain in front of the entrance to the holy place. They were carried out in their priests' body-coats, since they had also been defiled by the judgment. It follows from this, too, that the fire of Jehovah had not burned them up, but had simply killed them as with a flash of lightning.
John Gill
10:4 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 Ex 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.
John Wesley
10:4 Moses called Mishael - For Aaron and his sons were employed in their holy ministrations, from which they were not called for funeral solemnities. Brethren - That is, kinsmen, as that word is oft used. Out of the camp - Where the burying - places of the Jews were, that the living might neither be annoyed by the unwholesome scent of the dead, nor defiled by the touch of their graves.
Robert Jamieson, A. R. Fausset and David Brown
10:4 Moses called Mishael and Elzaphan--The removal of the two corpses for burial without the camp would spread the painful intelligence throughout all the congregation; and the remembrance of so appalling a judgment could not fail to strike a salutary fear into the hearts both of priests and people. The interment of the priestly vestments along with Nadab and Abihu, was a sign of their being polluted by the sin of their irreligious wearers.
10:510:5: Մատեան եւ բարձին զնոսա՝ հանդերձ պատմուճանօքն իւրեանց արտաքոյ բանակին. զորօրինակ ասա՛ց Մովսէս։
5 Նրանք գնացին եւ բանակատեղիից դուրս հանեցին նրանց իրենց զգեստներով հանդերձ, ինչպէս Մովսէսն էր ասել:
5 Անոնք մօտեցան ու Մովսէսին ըսածին պէս՝ զանոնք իրենց շապիկներովը բանակէն դուրս տարին։
Մատեան եւ բարձին զնոսա հանդերձ պատմուճանօքն իւրեանց արտաքոյ բանակին, զոր օրինակ ասաց Մովսէս:

10:5: Մատեան եւ բարձին զնոսա՝ հանդերձ պատմուճանօքն իւրեանց արտաքոյ բանակին. զորօրինակ ասա՛ց Մովսէս։
5 Նրանք գնացին եւ բանակատեղիից դուրս հանեցին նրանց իրենց զգեստներով հանդերձ, ինչպէս Մովսէսն էր ասել:
5 Անոնք մօտեցան ու Մովսէսին ըսածին պէս՝ զանոնք իրենց շապիկներովը բանակէն դուրս տարին։
zohrab-1805▾ eastern-1994▾ western am▾
10:55: И пошли и вынесли их в хитонах их за стан, как сказал Моисей.
10:5 καὶ και and; even προσῆλθον προσερχομαι approach; go ahead καὶ και and; even ἦραν αιρω lift; remove ἐν εν in τοῖς ο the χιτῶσιν χιτων shirt αὐτῶν αυτος he; him ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks ὃν ος who; what τρόπον τροπος manner; by means εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs
10:5 וַֽ wˈa וְ and יִּקְרְב֗וּ yyiqrᵊvˈû קרב approach וַ wa וְ and יִּשָּׂאֻם֙ yyiśśāʔˌum נשׂא lift בְּ bᵊ בְּ in כֻתֳּנֹתָ֔ם ḵuttᵒnōṯˈām כֻּתֹּנֶת tunic אֶל־ ʔel- אֶל to מִ mi מִן from ח֖וּץ ḥˌûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֥ר dibbˌer דבר speak מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
10:5. confestimque pergentes tulerunt eos sicut iacebant vestitos lineis tunicis et eiecerunt foras ut sibi fuerat imperatumAnd they went forthwith and took them as they lay, vested with linen tunicks, and cast them forth, as had been commanded them.
5. So they drew near, and carried them in their coats out of the camp; as Moses had said.
10:5. So they went near, and carried them in their coats out of the camp; as Moses had said.
10:5. And moving quickly, they took them as they lay, vested with linen tunics, and cast them outside, just as had been commanded them.
So they went near, and carried them in their coats out of the camp; as Moses had said:

5: И пошли и вынесли их в хитонах их за стан, как сказал Моисей.
10:5
καὶ και and; even
προσῆλθον προσερχομαι approach; go ahead
καὶ και and; even
ἦραν αιρω lift; remove
ἐν εν in
τοῖς ο the
χιτῶσιν χιτων shirt
αὐτῶν αυτος he; him
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
ὃν ος who; what
τρόπον τροπος manner; by means
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
10:5
וַֽ wˈa וְ and
יִּקְרְב֗וּ yyiqrᵊvˈû קרב approach
וַ wa וְ and
יִּשָּׂאֻם֙ yyiśśāʔˌum נשׂא lift
בְּ bᵊ בְּ in
כֻתֳּנֹתָ֔ם ḵuttᵒnōṯˈām כֻּתֹּנֶת tunic
אֶל־ ʔel- אֶל to
מִ mi מִן from
ח֖וּץ ḥˌûṣ חוּץ outside
לַֽ lˈa לְ to
הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֥ר dibbˌer דבר speak
מֹשֶֽׁה׃ mōšˈeh מֹשֶׁה Moses
10:5. confestimque pergentes tulerunt eos sicut iacebant vestitos lineis tunicis et eiecerunt foras ut sibi fuerat imperatum
And they went forthwith and took them as they lay, vested with linen tunicks, and cast them forth, as had been commanded them.
10:5. So they went near, and carried them in their coats out of the camp; as Moses had said.
10:5. And moving quickly, they took them as they lay, vested with linen tunics, and cast them outside, just as had been commanded them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:5: Carried them in their coats out of the camp - The modern impropriety of burying the dead within towns, cities, or places inhabited, had not yet been introduced; much less that abomination, at which both piety and common sense shudder, burying the dead about and even within places dedicated to the worship of God!
Albert Barnes: Notes on the Bible - 1834
10:5: Coats - See Exo 28:39. Life had been extinguished as if by a flash of lightning, but neither the bodies nor the dresses were destroyed.
John Gill
10:5 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.
John Wesley
10:5 In their coats - In the holy garments wherein they ministered; which might be done, either, as a testimony of respect due to them, notwithstanding their present failure; and that God in judgment remembered mercy, and when he took away their lives, spared their souls. Or, because being polluted both by their sin, and by the touch of their dead bodies, God would not have them any more used in his service.
10:610:6: Եւ ասէ Մովսէս ցԱհարոն, եւ ցԵղիազար, եւ ցԻթամար որդի՛սն նորա մնացեալս. Զգլուխս ձեր մի՛ ապախուրէք, եւ զհանդերձս ձեր մի՛ պատառէք, զի մի՛ մեռանիցիք. եւ ՚ի վերայ ժողովրդեանդ լինիցի բարկութիւն։ Բայց եղբարք ձեր եւ ամենայն տունդ Իսրայէլի՝ լացցե՛ն զհրայրեացսն որ այրեցան ՚ի Տեառնէ։
6 Մովսէսն ասաց Ահարոնին ու նրա ողջ մնացած որդիներ Եղիազարին եւ Իթամարին. «Ձեր գլխարկները չհանէք եւ ձեր հագուստները չպատառոտէք, որպէսզի չմեռնէք, եւ ժողովրդի վրայ Տիրոջ բարկութիւնը չիջնի: Միայն ձեր եղբայրներն ու բոլոր իսրայէլացիները թող ողբան հրոյ ճարակ դարձածներին՝ նրանց, ովքեր այրուեցին Տիրոջ կողմից:
6 Մովսէս ըսաւ Ահարոնին ու անոր որդիներուն՝ Եղիազարին ու Իթամարին. «Գլուխնիդ մի՛ բանաք ու հանդերձնիդ մի՛ պատռէք, որպէս զի չմեռնիք եւ բոլոր ժողովուրդին վրայ բարկութիւն չգայ. բայց ձեր եղբայրները՝ Իսրայէլի բոլոր տունը՝ Տէրոջը այրածին վրայ թող լան։
Եւ ասէ Մովսէս ցԱհարոն եւ ցԵղիազար եւ ցԻթամար ցորդիս նորա [182]մնացեալս. Զգլուխս ձեր մի՛ ապախուրէք, եւ զհանդերձս ձեր մի՛ պատառէք, զի մի՛ մեռանիցիք, եւ ի վերայ ժողովրդեանդ լինիցի բարկութիւն, բայց եղբարք ձեր եւ ամենայն տունն Իսրայելի լացցեն զհրայրեացսն որ այրեցան ի Տեառնէ:

10:6: Եւ ասէ Մովսէս ցԱհարոն, եւ ցԵղիազար, եւ ցԻթամար որդի՛սն նորա մնացեալս. Զգլուխս ձեր մի՛ ապախուրէք, եւ զհանդերձս ձեր մի՛ պատառէք, զի մի՛ մեռանիցիք. եւ ՚ի վերայ ժողովրդեանդ լինիցի բարկութիւն։ Բայց եղբարք ձեր եւ ամենայն տունդ Իսրայէլի՝ լացցե՛ն զհրայրեացսն որ այրեցան ՚ի Տեառնէ։
6 Մովսէսն ասաց Ահարոնին ու նրա ողջ մնացած որդիներ Եղիազարին եւ Իթամարին. «Ձեր գլխարկները չհանէք եւ ձեր հագուստները չպատառոտէք, որպէսզի չմեռնէք, եւ ժողովրդի վրայ Տիրոջ բարկութիւնը չիջնի: Միայն ձեր եղբայրներն ու բոլոր իսրայէլացիները թող ողբան հրոյ ճարակ դարձածներին՝ նրանց, ովքեր այրուեցին Տիրոջ կողմից:
6 Մովսէս ըսաւ Ահարոնին ու անոր որդիներուն՝ Եղիազարին ու Իթամարին. «Գլուխնիդ մի՛ բանաք ու հանդերձնիդ մի՛ պատռէք, որպէս զի չմեռնիք եւ բոլոր ժողովուրդին վրայ բարկութիւն չգայ. բայց ձեր եղբայրները՝ Իսրայէլի բոլոր տունը՝ Տէրոջը այրածին վրայ թող լան։
zohrab-1805▾ eastern-1994▾ western am▾
10:66: Аарону же и Елеазару и Ифамару, сынам его, Моисей сказал: голов ваших не обнажайте и одежд ваших не раздирайте, чтобы вам не умереть и не навести гнева на все общество; но братья ваши, весь дом Израилев, могут плакать о сожженных, которых сожег Господь,
10:6 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward Ααρων ααρων Aarōn; Aaron καὶ και and; even Ελεαζαρ ελεαζαρ Eleazar καὶ και and; even Ιθαμαρ ιθαμαρ the υἱοὺς υιος son αὐτοῦ αυτος he; him τοὺς ο the καταλελειμμένους καταλειπω leave behind; remain τὴν ο the κεφαλὴν κεφαλη head; top ὑμῶν υμων your οὐκ ου not ἀποκιδαρώσετε αποκιδαροω and; even τὰ ο the ἱμάτια ιματιον clothing; clothes ὑμῶν υμων your οὐ ου not διαρρήξετε διαρρηγνυμι rend; tear ἵνα ινα so; that μὴ μη not ἀποθάνητε αποθνησκω die καὶ και and; even ἐπὶ επι in; on πᾶσαν πας all; every τὴν ο the συναγωγὴν συναγωγη gathering ἔσται ειμι be θυμός θυμος provocation; temper οἱ ο the ἀδελφοὶ αδελφος brother ὑμῶν υμων your πᾶς πας all; every ὁ ο the οἶκος οικος home; household Ισραηλ ισραηλ.1 Israel κλαύσονται κλαιω weep; cry τὸν ο the ἐμπυρισμόν εμπυρισμος who; what ἐνεπυρίσθησαν εμπυριζω under; by κυρίου κυριος lord; master
10:6 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֡ן ʔahᵃrˈōn אַהֲרֹן Aaron וּ û וְ and לְ lᵊ לְ to אֶלְעָזָר֩ ʔelʕāzˌār אֶלְעָזָר Eleazar וּ û וְ and לְ lᵊ לְ to אִֽיתָמָ֨ר׀ ʔˈîṯāmˌār אִיתָמָר Ithamar בָּנָ֜יו bānˈāʸw בֵּן son רָֽאשֵׁיכֶ֥ם rˈāšêḵˌem רֹאשׁ head אַל־ ʔal- אַל not תִּפְרָ֣עוּ׀ tifrˈāʕû פרע let loose וּ û וְ and בִגְדֵיכֶ֤ם viḡᵊḏêḵˈem בֶּגֶד garment לֹֽא־ lˈō- לֹא not תִפְרֹ֨מוּ֙ ṯifrˈōmû פרם rent וְ wᵊ וְ and לֹ֣א lˈō לֹא not תָמֻ֔תוּ ṯāmˈuṯû מות die וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the עֵדָ֖ה ʕēḏˌā עֵדָה gathering יִקְצֹ֑ף yiqṣˈōf קצף be angry וַ wa וְ and אֲחֵיכֶם֙ ʔᵃḥêḵˌem אָח brother כָּל־ kol- כֹּל whole בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel יִבְכּוּ֙ yivkˌû בכה weep אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שְּׂרֵפָ֔ה śśᵊrēfˈā שְׂרֵפָה burning אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] שָׂרַ֥ף śārˌaf שׂרף burn יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:6. locutus est Moses ad Aaron et ad Eleazar atque Ithamar filios eius capita vestra nolite nudare et vestimenta nolite scindere ne forte moriamini et super omnem coetum oriatur indignatio fratres vestri et omnis domus Israhel plangant incendium quod Dominus suscitavitAnd Moses said to Aaron, and to Eleazar and Ithamar, his sons: Uncover not your heads, and rend not your garments, lest perhaps you die, and indignation come upon all the congregation. Let your brethren, and all the house of Israel, bewail the burning which the Lord has kindled.
6. And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Let not the hair of your heads go loose, neither rend your clothes; that ye die not, and that he be not wroth with all the congregation: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.
10:6. And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.
10:6. And Moses said to Aaron, and to his sons, Eleazar and Ithamar: “Do not uncover your heads, and do not rend your garments, lest perhaps you may die, and indignation may rise up over the entire assembly. Let your brothers, and all the house of Israel, bewail the burning that the Lord has kindled.
And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled:

6: Аарону же и Елеазару и Ифамару, сынам его, Моисей сказал: голов ваших не обнажайте и одежд ваших не раздирайте, чтобы вам не умереть и не навести гнева на все общество; но братья ваши, весь дом Израилев, могут плакать о сожженных, которых сожег Господь,
10:6
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
Ελεαζαρ ελεαζαρ Eleazar
καὶ και and; even
Ιθαμαρ ιθαμαρ the
υἱοὺς υιος son
αὐτοῦ αυτος he; him
τοὺς ο the
καταλελειμμένους καταλειπω leave behind; remain
τὴν ο the
κεφαλὴν κεφαλη head; top
ὑμῶν υμων your
οὐκ ου not
ἀποκιδαρώσετε αποκιδαροω and; even
τὰ ο the
ἱμάτια ιματιον clothing; clothes
ὑμῶν υμων your
οὐ ου not
διαρρήξετε διαρρηγνυμι rend; tear
ἵνα ινα so; that
μὴ μη not
ἀποθάνητε αποθνησκω die
καὶ και and; even
ἐπὶ επι in; on
πᾶσαν πας all; every
τὴν ο the
συναγωγὴν συναγωγη gathering
ἔσται ειμι be
θυμός θυμος provocation; temper
οἱ ο the
ἀδελφοὶ αδελφος brother
ὑμῶν υμων your
πᾶς πας all; every
ο the
οἶκος οικος home; household
Ισραηλ ισραηλ.1 Israel
κλαύσονται κλαιω weep; cry
τὸν ο the
ἐμπυρισμόν εμπυρισμος who; what
ἐνεπυρίσθησαν εμπυριζω under; by
κυρίου κυριος lord; master
10:6
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
מֹשֶׁ֣ה mōšˈeh מֹשֶׁה Moses
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֡ן ʔahᵃrˈōn אַהֲרֹן Aaron
וּ û וְ and
לְ lᵊ לְ to
אֶלְעָזָר֩ ʔelʕāzˌār אֶלְעָזָר Eleazar
וּ û וְ and
לְ lᵊ לְ to
אִֽיתָמָ֨ר׀ ʔˈîṯāmˌār אִיתָמָר Ithamar
בָּנָ֜יו bānˈāʸw בֵּן son
רָֽאשֵׁיכֶ֥ם rˈāšêḵˌem רֹאשׁ head
אַל־ ʔal- אַל not
תִּפְרָ֣עוּ׀ tifrˈāʕû פרע let loose
וּ û וְ and
בִגְדֵיכֶ֤ם viḡᵊḏêḵˈem בֶּגֶד garment
לֹֽא־ lˈō- לֹא not
תִפְרֹ֨מוּ֙ ṯifrˈōmû פרם rent
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תָמֻ֔תוּ ṯāmˈuṯû מות die
וְ wᵊ וְ and
עַ֥ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
עֵדָ֖ה ʕēḏˌā עֵדָה gathering
יִקְצֹ֑ף yiqṣˈōf קצף be angry
וַ wa וְ and
אֲחֵיכֶם֙ ʔᵃḥêḵˌem אָח brother
כָּל־ kol- כֹּל whole
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יִבְכּוּ֙ yivkˌû בכה weep
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שְּׂרֵפָ֔ה śśᵊrēfˈā שְׂרֵפָה burning
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
שָׂרַ֥ף śārˌaf שׂרף burn
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:6. locutus est Moses ad Aaron et ad Eleazar atque Ithamar filios eius capita vestra nolite nudare et vestimenta nolite scindere ne forte moriamini et super omnem coetum oriatur indignatio fratres vestri et omnis domus Israhel plangant incendium quod Dominus suscitavit
And Moses said to Aaron, and to Eleazar and Ithamar, his sons: Uncover not your heads, and rend not your garments, lest perhaps you die, and indignation come upon all the congregation. Let your brethren, and all the house of Israel, bewail the burning which the Lord has kindled.
10:6. And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.
10:6. And Moses said to Aaron, and to his sons, Eleazar and Ithamar: “Do not uncover your heads, and do not rend your garments, lest perhaps you may die, and indignation may rise up over the entire assembly. Let your brothers, and all the house of Israel, bewail the burning that the Lord has kindled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: Нарочитое предупреждение Аарона и сынов его — священников не носить никакого траура по наказанным смертью Надаву и Авиуду: не обнажать голов, не раздирать одежд и проч., предоставив все это другим родственникам и всему народу, который в смерти двух священников при священнослужении, естественно, должен был видеть народное несчастие.
Adam Clarke: Commentary on the Bible - 1831
10:6: Uncover not your heads, etc. - They were to use no sign of grief or mourning,
1. Because those who were employed in the service of the sanctuary should avoid every thing that might incapacitate them for that service; and,
2. Because the crime of their brethren was so highly provoking to God, and so fully merited the punishment which he had inflicted, that their mourning might be considered as accusing the Divine justice of undue severity.
Albert Barnes: Notes on the Bible - 1834
10:6: Aaron and his two surviving sons are forbidden to show the accustomed signs of mourning, or to leave the court of the tabernacle in order to attend the funeral, because, from their office, they were especially concerned as consecrated priests in outwardly maintaining the honor of Yahweh. They were to bear visible testimony to the righteousness of the punishment of Nadab and Abihu. The people, on the other hand, as not formally standing so near to Yahweh, were permitted to "bewail" as an acknowledgment that the nation had a share in the sin of its priests. (Compare Co1 12:26.)

10:6
Uncover not your heads - Or, "set free ... let go loose." It was a custom to let the hair grow long and fall loosely over the head and face Lev 13:45; Sa2 15:30; Sa2 19:4; and the substance of the command would thus be that they should not let the hair go disheveled. Ripping the clothes in front so as to lay open the breast was one of the most common manifestations of grief (see Gen 37:29; Gen 44:13; Sa2 1:11; Job 1:20; Joe 2:13, etc.). The garments as well as the persons of the priests were consecrated; this appears to be the reason of the prohibition of these ordinary signs of mourning. Compare Lev 20:10.
Lest ye die - See Exo 28:35 note.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:6: Uncover: Lev 13:45, Lev 21:1-15; Exo 33:5; Num 5:18, Num 6:6, Num 6:7, Num 14:6; Deu 33:9; Jer 7:29; Eze 24:16, Eze 24:17; Mic 1:16
lest wrath: Num 16:22, Num 16:41-47; Jos 7:1, Jos 7:11, Jos 22:18, Jos 22:20; Sa2 24:1, Sa2 24:15-17
Carl Friedrich Keil and Franz Delitzsch
10:6
Moses prohibited Aaron and his remaining sons from showing any sign of mourning on account of this fatal calamity. "Uncover not your heads," i.e., do not go about with your hair dishevelled, or flowing free and in disorder (Lev 13:45). ראשׁ פּרע does not signify merely uncovering the head by taking off the head-band (lxx, Vulg., Kimchi, etc.), or by shaving off the hair (Ges. and others; see on the other hand Knobel on Lev 21:10), but is to be taken in a similar sense ראשׁו שׂער פּרע, the free growth of the hair, not cut short with scissors (Num 6:5; Ezek 44:20). It is derived from פּרע, to let loose from anything (Prov 1:25; Prov 4:5, etc.), to let a people loose, equivalent to giving them the reins (Ex 32:25), and signifies solvere crines, capellos, to leave the hair in disorder, which certainly implies the laying aside of the head-dress in the case of the priest, though without consisting in this alone. On this sign of mourning among the Roman and other nations, see M. Geier de Ebraeorum luctu viii. 2. The Jews observe the same custom still, and in times of deep mourning neither wash themselves, nor cut their hair, nor pare their nails (see Buxtorf, Synog. jud. p. 706). They were also not to rend their clothes, i.e., not to make a rent in the clothes in front of the breast-a very natural expression of grief, by which the sorrow of the heart was to be laid bare, and one which was not only common among the Israelites (Gen 37:29; Gen 44:13; 2Kings 1:11; 2Kings 3:31; 2Kings 13:31), but was very widely spread among the other nations of antiquity (cf. Geier l.c. xxii. 9). פּרם, to rend, occurs, in addition to this passage, in Lev 13:45; Lev 21:10; in other places פרע, to tear in pieces, is used. Aaron and his sons were to abstain from these expressions of sorrow, "lest they should die and wrath come upon all the people." Accordingly, we are not to seek the reason for this prohibition merely in the fact, that they would defile themselves by contact with the corpses, a reason which afterwards led to this prohibition being raised into a general law for the high priest (Lev 21:10-11). 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). "Your brethren, (namely) the whole house of Israel, may bewail this burning" (the burning of the wrath of Jehovah). 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. For the nation generally did not stand in such close fellowship with Jehovah as the priests, who had been consecrated by anointing.
Geneva 1599
10:6 And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, (c) Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath (d) kindled.
(c) As though you lamented for them, preferring your carnal affection to God's just judgment; (Lev 19:18; Deut 14:1).
(d) In destroying Nadab and Abihu the chief, and menacing the rest, unless they repent.
John Gill
10:6 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 Lev 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 sacrifices (k): 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 2Kings 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 Herodotus (l), 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, Gen 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 canons (m),"an high priest rends below and a common priest above;''that is, as one of their commentators (n) 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.
(k) "Purpureo velare comas", &c. Virgil. Aeneid. l. 3. Vid. Kipping. Rom. Antiqu. l. 1. c. 12. sect. 17. p. 495. (l) Euterpe sive, l. 2. c. 36. (m) Misn. Horayot, c. 3. sect. 5. (n) Bartenora in ib.
John Wesley
10:6 Uncover not your head - That is, give no signification of your sorrow; mourn not for them; partly lest you should seem to justify your brethren, and tacitly reflect upon God as too severe; and partly lest thereby you should be diverted from, or disturbed in your present service, which God expects to be done chearfully. But bewail the burning - Not so much in compassion to them, as in sorrow for the tokens of divine displeasure.
Robert Jamieson, A. R. Fausset and David Brown
10:6 Uncover not your heads--They who were ordered to carry out the two bodies, being engaged in their sacred duties, were forbidden to remove their turbans, in conformity with the usual customs of mourning; and the prohibition "neither rend your garments," was, in all probability, confined also to their official costume. For at other times the priests wore the ordinary dress of their countrymen and, in common with their families, might indulge their private feelings by the usual signs or expressions of grief.
10:710:7: Եւ ՚ի դրանէ խորանիդ վկայութեան մի՛ ելանիցէք, զի մի՛ մեռանիցիք. զի եւղն օծութեան որ ՚ի Տեառնէ՝ ՚ի վերայ ձեր է։ Եւ արարին ըստ բանին Մովսիսի։
7 Եւ դուք վկայութեան խորանի դռնից դուրս չգաք, որպէսզի չմեռնէք, որովհետեւ Տիրոջ օծութեան իւղը դեռեւս ձեր վրայ է»: Եւ նրանք արեցին այնպէս, ինչպէս Մովսէսն էր ասել:
7 Եւ դուք վկայութեան խորանին դռնէն դուրս մի՛ ելլէք, որպէս զի չմեռնիք. վասն զի Տէրոջը օծման իւղը վրանիդ է»։ Անոնք Մովսէսին ըսածին պէս ըրին։
Եւ ի դրանէ խորանիդ վկայութեան մի՛ ելանիցէք, զի մի՛ մեռանիցիք. զի եւղն օծութեան որ ի Տեառնէ է` ի վերայ ձեր է. եւ արարին ըստ բանին Մովսիսի:

10:7: Եւ ՚ի դրանէ խորանիդ վկայութեան մի՛ ելանիցէք, զի մի՛ մեռանիցիք. զի եւղն օծութեան որ ՚ի Տեառնէ՝ ՚ի վերայ ձեր է։ Եւ արարին ըստ բանին Մովսիսի։
7 Եւ դուք վկայութեան խորանի դռնից դուրս չգաք, որպէսզի չմեռնէք, որովհետեւ Տիրոջ օծութեան իւղը դեռեւս ձեր վրայ է»: Եւ նրանք արեցին այնպէս, ինչպէս Մովսէսն էր ասել:
7 Եւ դուք վկայութեան խորանին դռնէն դուրս մի՛ ելլէք, որպէս զի չմեռնիք. վասն զի Տէրոջը օծման իւղը վրանիդ է»։ Անոնք Մովսէսին ըսածին պէս ըրին։
zohrab-1805▾ eastern-1994▾ western am▾
10:77: и из дверей скинии собрания не выходите, чтобы не умереть вам, ибо на вас елей помазания Господня. И сделали по слову Моисея.
10:7 καὶ και and; even ἀπὸ απο from; away τῆς ο the θύρας θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony οὐκ ου not ἐξελεύσεσθε εξερχομαι come out; go out ἵνα ινα so; that μὴ μη not ἀποθάνητε αποθνησκω die τὸ ο the γὰρ γαρ for ἔλαιον ελαιον oil τῆς ο the χρίσεως χρισις the παρὰ παρα from; by κυρίου κυριος lord; master ἐφ᾿ επι in; on ὑμῖν υμιν you καὶ και and; even ἐποίησαν ποιεω do; make κατὰ κατα down; by τὸ ο the ῥῆμα ρημα statement; phrase Μωυσῆ μωσευς Mōseus; Mosefs
10:7 וּ û וְ and מִ mi מִן from פֶּתַח֩ ppeṯˌaḥ פֶּתַח opening אֹ֨הֶל ʔˌōhel אֹהֶל tent מֹועֵ֜ד môʕˈēḏ מֹועֵד appointment לֹ֤א lˈō לֹא not תֵֽצְאוּ֙ ṯˈēṣᵊʔû יצא go out פֶּן־ pen- פֶּן lest תָּמֻ֔תוּ tāmˈuṯû מות die כִּי־ kî- כִּי that שֶׁ֛מֶן šˈemen שֶׁמֶן oil מִשְׁחַ֥ת mišḥˌaṯ מִשְׁחָה anointment יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon וַֽ wˈa וְ and יַּעֲשׂ֖וּ yyaʕᵃśˌû עשׂה make כִּ ki כְּ as דְבַ֥ר ḏᵊvˌar דָּבָר word מֹשֶֽׁה׃ פ mōšˈeh . f מֹשֶׁה Moses
10:7. vos autem non egredimini fores tabernaculi alioquin peribitis oleum quippe sanctae unctionis est super vos qui fecerunt omnia iuxta praeceptum MosiBut you shall not go out of the door of the tabernacle: otherwise you shall perish, for the oil of the holy unction is on you. And they did all things according to the precept of Moses.
7. And ye shall not go out from the door of the tent of meeting, lest ye die: for the anointing oil of the LORD is upon you. And they did according to the word of Moses.
10:7. And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the LORD [is] upon you. And they did according to the word of Moses.
10:7. But you shall not depart from the door of the tabernacle; otherwise, you shall perish. For certainly the oil of holy anointing is upon you.” And they did all things according to the precept of Moses.
And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the LORD [is] upon you. And they did according to the word of Moses:

7: и из дверей скинии собрания не выходите, чтобы не умереть вам, ибо на вас елей помазания Господня. И сделали по слову Моисея.
10:7
καὶ και and; even
ἀπὸ απο from; away
τῆς ο the
θύρας θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
οὐκ ου not
ἐξελεύσεσθε εξερχομαι come out; go out
ἵνα ινα so; that
μὴ μη not
ἀποθάνητε αποθνησκω die
τὸ ο the
γὰρ γαρ for
ἔλαιον ελαιον oil
τῆς ο the
χρίσεως χρισις the
παρὰ παρα from; by
κυρίου κυριος lord; master
ἐφ᾿ επι in; on
ὑμῖν υμιν you
καὶ και and; even
ἐποίησαν ποιεω do; make
κατὰ κατα down; by
τὸ ο the
ῥῆμα ρημα statement; phrase
Μωυσῆ μωσευς Mōseus; Mosefs
10:7
וּ û וְ and
מִ mi מִן from
פֶּתַח֩ ppeṯˌaḥ פֶּתַח opening
אֹ֨הֶל ʔˌōhel אֹהֶל tent
מֹועֵ֜ד môʕˈēḏ מֹועֵד appointment
לֹ֤א lˈō לֹא not
תֵֽצְאוּ֙ ṯˈēṣᵊʔû יצא go out
פֶּן־ pen- פֶּן lest
תָּמֻ֔תוּ tāmˈuṯû מות die
כִּי־ kî- כִּי that
שֶׁ֛מֶן šˈemen שֶׁמֶן oil
מִשְׁחַ֥ת mišḥˌaṯ מִשְׁחָה anointment
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
עֲלֵיכֶ֑ם ʕᵃlêḵˈem עַל upon
וַֽ wˈa וְ and
יַּעֲשׂ֖וּ yyaʕᵃśˌû עשׂה make
כִּ ki כְּ as
דְבַ֥ר ḏᵊvˌar דָּבָר word
מֹשֶֽׁה׃ פ mōšˈeh . f מֹשֶׁה Moses
10:7. vos autem non egredimini fores tabernaculi alioquin peribitis oleum quippe sanctae unctionis est super vos qui fecerunt omnia iuxta praeceptum Mosi
But you shall not go out of the door of the tabernacle: otherwise you shall perish, for the oil of the holy unction is on you. And they did all things according to the precept of Moses.
10:7. And ye shall not go out from the door of the tabernacle of the congregation, lest ye die: for the anointing oil of the LORD [is] upon you. And they did according to the word of Moses.
10:7. But you shall not depart from the door of the tabernacle; otherwise, you shall perish. For certainly the oil of holy anointing is upon you.” And they did all things according to the precept of Moses.
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Adam Clarke: Commentary on the Bible - 1831
10:7: The anointing oil of the Lord is upon you - They were consecrated to the Divine service, and this required their constant attendance, and most willing and cheerful service.
Albert Barnes: Notes on the Bible - 1834
10:7
The anointing oil ... is upon you - See Lev 8:12, Lev 8:30. The holy oil, as the symbol of the Holy Spirit, the Spirit of Life and immortality and joy, was the sign of the priests being brought near to Yahweh. It was therefore by its meaning connected both with the general law which forbade the high priest ever to put on signs of mourning on account of death Lev 21:10-12, and with the special reason for the prohibition on this occasion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:7: ye shall: Lev 21:12; Mat 8:21, Mat 8:22; Luk 9:60
the anointing: Lev 8:12, Lev 8:30; Exo 28:41, Exo 30:30, Exo 40:13-15; Act 10:38; Co2 1:21
Carl Friedrich Keil and Franz Delitzsch
10:7
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. The anointing oil was the symbol of the Spirit of God, which is a Spirit of life, and therefore has nothing in common with death, but rather conquers death, and sin, which is the source of death (cf. Lev 21:12).
John Gill
10:7 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, Lev 8:33 but it is pretty plain those days were over, and that it was the day after the consecration was finished; see Lev 9:1 and See Gill on Lev 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 man (o) 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.
(o) Clayton's Chronology of the Hebrew Bible, p. 353.
John Wesley
10:7 Ye shall not go from the tabernacle - Where at this time they were, because this happened within seven days of their consecration. The oil of the Lord is upon you - You are persons consecrated peculiarly to God's service, which therefore it is just you should prefer before all funeral solemnities.
10:810:8: Խօսեցաւ Տէր ընդ Ահարոնի՝ եւ ասէ.
8 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
8 Եւ Տէրը խօսեցաւ Ահարոնին՝ ըսելով.
Խօսեցաւ Տէր ընդ Ահարոնի եւ ասէ:

10:8: Խօսեցաւ Տէր ընդ Ահարոնի՝ եւ ասէ.
8 Տէրը խօսեց Մովսէսի հետ եւ ասաց.
8 Եւ Տէրը խօսեցաւ Ահարոնին՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
10:88: И сказал Господь Аарону, говоря:
10:8 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master τῷ ο the Ααρων ααρων Aarōn; Aaron λέγων λεγω tell; declare
10:8 וַ wa וְ and יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
10:8. dixit quoque Dominus ad AaronThe Lord also said to Aaron:
8. And the LORD spake unto Aaron, saying,
10:8. And the LORD spake unto Aaron, saying,
10:8. The Lord also said to Aaron:
And the LORD spake unto Aaron, saying:

8: И сказал Господь Аарону, говоря:
10:8
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
τῷ ο the
Ααρων ααρων Aarōn; Aaron
λέγων λεγω tell; declare
10:8
וַ wa וְ and
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
10:8. dixit quoque Dominus ad Aaron
The Lord also said to Aaron:
10:8. And the LORD spake unto Aaron, saying,
10:8. The Lord also said to Aaron:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-11: Обращение Бога непосредственно к Аарону традиция почитает выражением благоволения Богом ему за его самообладание (ст. 3). Запрещение священнослужителям употреблять пред служением в скинии вино и вообще опьяняющие напитки (напр., пиво, известное в Египте и, конечно, евреям), даваемое теперь Аарону, может наводить на мысль, что грех Надава и Авиуда мог состоять именно в нетрезвости при первом служении. Цель или мотив запрещения: чтобы служащие не теряли ясности рассудка и способности строго различать между священным и мирским, ритуально чистым и нечистым, законным и незаконным, научая примером своим народ законному. Запрещено вино (ср. Герод. II:76: о египтянах: oinw o ek kriuewn pepoihmenw diacrewntai) и проч. спиртные напитки не безусловно, а лишь на время чреды служения (ср. Иез ХLIV:21) каждого (блаж. Феодорит, вопр. 10: на Лев.). О различии чистого и нечистого трактует целый раздел Лев гл. XI–XV.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8: Cautions for the Priests.B. C. 1490.
8 And the LORD spake unto Aaron, saying, 9 Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute for ever throughout your generations: 10 And that ye may put difference between holy and unholy, and between unclean and clean; 11 And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.
Aaron having been very observant of what God said to him by Moses, now God does him the honour to speak to him immediately (v. 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, v. 9. Probably they had seen the ill effect of it in Nadab and Abihu, and therefore must take warning by them. Observe here, 1. The prohibition itself: Do not drink wine nor strong drink. At other times they were allowed it (it was not expected that every priest should be a Nazarite), but during the time of their ministration they were forbidden it. This was one of the laws in Ezekiel's temple (Ezek. xliv. 21), and so it is required of gospel ministers that they be not given to wine, 1 Tim. iii. 3. Note, Drunkenness is bad in any, but it is especially scandalous and pernicious in ministers, who of all men ought to have the clearest heads and the cleanest hearts. 2. The penalty annexed to the prohibition: Lest you die; lest you die when you are in drink, and so that day come upon you unawares, Luke xxi. 34. Or, "Lest you do that which will make you liable to be cut off by the hand of God." The danger of death we are continually in should engage us to be sober, 1 Pet. iv. 7. It is a pity that it should ever be used for the support of licentiousness, as it is by those who argue, Let us eat and drink, for to-morrow we die. 3. The reasons assigned for this prohibition. They must needs to be sober, else they could not duly discharge their office; they will be in danger of erring through wine, Isa. xxviii. 7. 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, v. 10. It concerns the Lord's ministers to put a difference between holy and unholy, both things and persons, that they may separate between the precious and the vile, Jer. xv. 19. (2.) That they might be able to teach the people (v. 11), for that was a part of the priests' work (Deut. xxxiii. 10); and those that are addicted to drunkenness are very unfit to teach people God's statutes, both because those that live after the flesh can have no experimental acquaintance with the things of the Spirit, and because such teachers pull down with one hand what they build up with the other.
Carl Friedrich Keil and Franz Delitzsch
10:8
And the Lord spake unto Aaron, saying, Jehovah still further commanded Aaron and his sons not to drink wine and strong drink when they entered the tabernacle to perform service there, on pain of death, as a perpetual statute for their generations (Ex 12:17), that they might be able to distinguish between the holy and common, the clean and unclean, and also to instruct the children of Israel in all the laws which God had spoken to them through Moses (ו...ו, Lev 10:10 and Lev 10:11, et...et, both...and also). Shecar was an intoxicating drink made of barley and dates or honey. הל, profanus, common, is a wider or more comprehensive notion than טמא, unclean. Everything was common (profane) which was not fitted for the sanctuary, even what was allowable for daily use and enjoyment, and therefore was to be regarded as clean. The motive for laying down on this particular occasion a prohibition which was to hold good for all time, seems to lie in the event recorded in Lev 10:1, although we can hardly infer from this, as some commentators have done, that Nadab and Abihu offered the unlawful incense-offering in a state of intoxication. The connection between their act and this prohibition consisted simply in the rashness, which had lost the clear and calm reflection that is indispensable to right action.
John Gill
10:8 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.
Robert Jamieson, A. R. Fausset and David Brown
10:8 Do not drink wine nor strong drink--This prohibition, and the accompanying admonitions, following immediately the occurrence of so fatal a catastrophe [Lev 10:1-2], has given rise to an opinion entertained by many, that the two disobedient priests were under the influence of intoxication when they committed the offense which was expiated only by their lives. But such an idea, though the presumption is in its favor, is nothing more than conjecture.
10:910:9: Գինի՝ եւ ցքի՝ մի՛ ըմպիցէք դու եւ որդիք քո ընդ քեզ՝ յորժամ մտանիցէք ՚ի խորանն վկայութեան, կամ յորժամ մերձենայցէք ՚ի սեղանն. զի մի՛ մեռանիցիք. օրէ՛ն յաւիտենական յազգս ձեր.
9 «Երբ վկայութեան խորան մտնէք կամ երբ զոհասեղանին մօտենաք դու եւ քեզ հետ եղած որդիներդ, գինի կամ օղի չխմէք, որպէսզի չմեռնէք: Դա յաւիտենական կարգ թող լինի ձեր սերնդի մէջ:
9 «Երբ վկայութեան խորանը մտնէք թէ՛ դուն եւ թէ՛ քու որդիներդ, գինի կամ օղի մի՛ խմէք, որպէս զի չմեռնիք։ Ասիկա ձեր սերունդին մէջ յաւիտենական կանոն ըլլայ,
Գինի եւ ցքի մի՛ ըմպիցէք դու եւ որդիք քո ընդ քեզ յորժամ մտանիցէք ի խորանն վկայութեան, [183]կամ յորժամ մերձենայցէք ի սեղանն,`` զի մի՛ մեռանիցիք. օրէն յաւիտենական յազգս ձեր:

10:9: Գինի՝ եւ ցքի՝ մի՛ ըմպիցէք դու եւ որդիք քո ընդ քեզ՝ յորժամ մտանիցէք ՚ի խորանն վկայութեան, կամ յորժամ մերձենայցէք ՚ի սեղանն. զի մի՛ մեռանիցիք. օրէ՛ն յաւիտենական յազգս ձեր.
9 «Երբ վկայութեան խորան մտնէք կամ երբ զոհասեղանին մօտենաք դու եւ քեզ հետ եղած որդիներդ, գինի կամ օղի չխմէք, որպէսզի չմեռնէք: Դա յաւիտենական կարգ թող լինի ձեր սերնդի մէջ:
9 «Երբ վկայութեան խորանը մտնէք թէ՛ դուն եւ թէ՛ քու որդիներդ, գինի կամ օղի մի՛ խմէք, որպէս զի չմեռնիք։ Ասիկա ձեր սերունդին մէջ յաւիտենական կանոն ըլլայ,
zohrab-1805▾ eastern-1994▾ western am▾
10:99: вина и крепких напитков не пей ты и сыны твои с тобою, когда входите в скинию собрания, чтобы не умереть. [Это] вечное постановление в роды ваши,
10:9 οἶνον οινος wine καὶ και and; even σικερα σικερα beer; fermented liquor οὐ ου not πίεσθε πινω drink σὺ συ you καὶ και and; even οἱ ο the υἱοί υιος son σου σου of you; your μετὰ μετα with; amid σοῦ σου of you; your ἡνίκα ηνικα whenever; when ἂν αν perhaps; ever εἰσπορεύησθε εισπορευομαι intrude; travel into εἰς εις into; for τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony ἢ η or; than προσπορευομένων προσπορευομαι travel near; approach ὑμῶν υμων your πρὸς προς to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar καὶ και and; even οὐ ου not μὴ μη not ἀποθάνητε αποθνησκω die νόμιμον νομιμος eternal; of ages εἰς εις into; for τὰς ο the γενεὰς γενεα generation ὑμῶν υμων your
10:9 יַ֣יִן yˈayin יַיִן wine וְ wᵊ וְ and שֵׁכָ֞ר šēḵˈār שֵׁכָר strong drink אַל־ ʔal- אַל not תֵּ֣שְׁתְּ׀ tˈēšt שׁתה drink אַתָּ֣ה׀ ʔattˈā אַתָּה you וּ û וְ and בָנֶ֣יךָ vānˈeʸḵā בֵּן son אִתָּ֗ךְ ʔittˈāḵ אֵת together with בְּ bᵊ בְּ in בֹאֲכֶ֛ם vōʔᵃḵˈem בוא come אֶל־ ʔel- אֶל to אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment וְ wᵊ וְ and לֹ֣א lˈō לֹא not תָמֻ֑תוּ ṯāmˈuṯû מות die חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation עֹולָ֖ם ʕôlˌām עֹולָם eternity לְ lᵊ לְ to דֹרֹתֵיכֶֽם׃ ḏōrōṯêḵˈem דֹּור generation
10:9. vinum et omne quod inebriare potest non bibetis tu et filii tui quando intratis tabernaculum testimonii ne moriamini quia praeceptum est sempiternum in generationes vestrasYou shall not drink wine nor any thing that may make drunk, thou nor thy sons, when you enter into the tabernacle of the testimony, lest you die. Because it is an everlasting precept; through your generations:
9. Drink no wine nor strong drink, thou, nor thy sons with thee, when ye go into the tent of meeting, that ye die not: it shall be a statute for ever throughout your generations:
10:9. Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: [it shall be] a statute for ever throughout your generations:
10:9. “You shall not drink wine, nor anything that is able to inebriate you or your sons, when you enter into the tabernacle of the testimony, lest you die. For it is an everlasting precept in your generations.
Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: [it shall be] a statute for ever throughout your generations:

9: вина и крепких напитков не пей ты и сыны твои с тобою, когда входите в скинию собрания, чтобы не умереть. [Это] вечное постановление в роды ваши,
10:9
οἶνον οινος wine
καὶ και and; even
σικερα σικερα beer; fermented liquor
οὐ ου not
πίεσθε πινω drink
σὺ συ you
καὶ και and; even
οἱ ο the
υἱοί υιος son
σου σου of you; your
μετὰ μετα with; amid
σοῦ σου of you; your
ἡνίκα ηνικα whenever; when
ἂν αν perhaps; ever
εἰσπορεύησθε εισπορευομαι intrude; travel into
εἰς εις into; for
τὴν ο the
σκηνὴν σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
η or; than
προσπορευομένων προσπορευομαι travel near; approach
ὑμῶν υμων your
πρὸς προς to; toward
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
καὶ και and; even
οὐ ου not
μὴ μη not
ἀποθάνητε αποθνησκω die
νόμιμον νομιμος eternal; of ages
εἰς εις into; for
τὰς ο the
γενεὰς γενεα generation
ὑμῶν υμων your
10:9
יַ֣יִן yˈayin יַיִן wine
וְ wᵊ וְ and
שֵׁכָ֞ר šēḵˈār שֵׁכָר strong drink
אַל־ ʔal- אַל not
תֵּ֣שְׁתְּ׀ tˈēšt שׁתה drink
אַתָּ֣ה׀ ʔattˈā אַתָּה you
וּ û וְ and
בָנֶ֣יךָ vānˈeʸḵā בֵּן son
אִתָּ֗ךְ ʔittˈāḵ אֵת together with
בְּ bᵊ בְּ in
בֹאֲכֶ֛ם vōʔᵃḵˈem בוא come
אֶל־ ʔel- אֶל to
אֹ֥הֶל ʔˌōhel אֹהֶל tent
מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תָמֻ֑תוּ ṯāmˈuṯû מות die
חֻקַּ֥ת ḥuqqˌaṯ חֻקָּה regulation
עֹולָ֖ם ʕôlˌām עֹולָם eternity
לְ lᵊ לְ to
דֹרֹתֵיכֶֽם׃ ḏōrōṯêḵˈem דֹּור generation
10:9. vinum et omne quod inebriare potest non bibetis tu et filii tui quando intratis tabernaculum testimonii ne moriamini quia praeceptum est sempiternum in generationes vestras
You shall not drink wine nor any thing that may make drunk, thou nor thy sons, when you enter into the tabernacle of the testimony, lest you die. Because it is an everlasting precept; through your generations:
10:9. Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: [it shall be] a statute for ever throughout your generations:
10:9. “You shall not drink wine, nor anything that is able to inebriate you or your sons, when you enter into the tabernacle of the testimony, lest you die. For it is an everlasting precept in your generations.
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Adam Clarke: Commentary on the Bible - 1831
10:9: Do not drink wine nor strong drink - The cabalistical commentator, Baal Hatturim, and others, have supposed, from the introduction of this command here, that Aaron's sons had sinned through excess of wine, and that they had attempted to celebrate the Divine service in a state of inebriation. Strong drink - The word שכר shechar, from shachar, to inebriate, signifies any kind of fermented liquors. This is exactly the same prohibition that was given in the case of John Baptist, Luk 1:15 : Οινον και σικερα ου μη πιῃ· Wine and sikera he shall not drink. Any inebriating liquor, says St. Jerome, (Epist. ad nepot)., is called sicera, whether made of corn, apples, honey, dates, or other fruit. One of the four prohibited drinks among the Mohammedans in India is called sakar, (see the Hedaya, vol. iv., p. 158), which signifies inebriating drink in general, but especially date wine or arrack. From the original word probably we have borrowed our term cider or sider, which among us exclusively signifies the fermented juice of apples. See on Luk 1:15 (note).
Albert Barnes: Notes on the Bible - 1834
10:9: When the priest was on duty he was to abstain from wine and strong drink, lest he should commit excess (see Lev 10:1), and so become disqualified for carrying out the precepts of the ceremonial Law.

10:9
Strong drink - The Hebrew word is employed here to denote strong drinks of any kind except wine made from the grape.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:9: Do not: Num 6:3, Num 6:20; Pro 31:4, Pro 31:5; Isa 28:7; Jer 35:5, Jer 35:6; Eze 44:21; Luk 1:15; Eph 5:18; Ti1 3:3, Ti1 3:8, Ti1 5:23; Tit 1:7
strong drink: The Hebrew shecher, Arabic sakar, or sukr, Greek σικερα, from shachar, to inebriate, signifies any kind of fermented and inebriating liquor beside wine. So St. Jerome informs us, that sicera in Hebrew denotes any inebriating liquor, whether made of corn, the juice of apples, honey, dates, or any other fruit. These different kinds of liquors are described by Pliny, who calls then vina factitia. One of the four prohibited drinks among the Mohammedans in India is called sakar, which denotes inebriating liquor in general, but especially date wine.
it shall be: Lev 3:17
John Gill
10:9 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 Kimchi (p) 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 wine (q): in imitation of this, Heathen priests were forbid wine, and abstained from it, particularly the Egyptian priests; at whom it is said (r), 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:
Tit 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 Ezek 44:21.
(p) Sepher Shorashim, Rad. (q) Maimon. Hilchot Biath Hamikdash, c. 1. sect. 1. 2. (r) Chaeremon apud Porphyr. de Abstinentia, l. 4. c. 6.
John Wesley
10:9 Drink not wine - it is not improbable, that the sin of Nadab and Abihu was owing to this very thing. But if not, yet drunkenness is so odious a sin in itself, especially in a minister, and most of all in the time of his administration of sacred things, that God saw fit to prevent all occasions of it. And hence the devil, who is God's ape, required this abstinence from his priests in their idolatrous service.
10:1010:10: զատե՛լ ՚ի մէջ սրբոց եւ պղծոց, եւ ՚ի մէջ պարկեշտի՛ց եւ անպարկեշտից[966]. [966] Այլք. Զատանել ՚ի մէջ սրբոց։
10 Լինելով սթափ, դուք կը կարողանաք տարբերել սուրբը պիղծից, մաքուրը անմաքուրից,
10 Որպէս զի սուրբին ու անսուրբին մէջտեղ եւ անմաքուրին ու մաքուրին մէջտեղ տարբերութիւն դնէք
զատանել ի մէջ սրբոց եւ պղծոց, եւ ի մէջ պարկեշտից եւ անպարկեշտից:

10:10: զատե՛լ ՚ի մէջ սրբոց եւ պղծոց, եւ ՚ի մէջ պարկեշտի՛ց եւ անպարկեշտից[966].
[966] Այլք. Զատանել ՚ի մէջ սրբոց։
10 Լինելով սթափ, դուք կը կարողանաք տարբերել սուրբը պիղծից, մաքուրը անմաքուրից,
10 Որպէս զի սուրբին ու անսուրբին մէջտեղ եւ անմաքուրին ու մաքուրին մէջտեղ տարբերութիւն դնէք
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10:1010: чтобы вы могли отличать священное от несвященного и нечистое от чистого,
10:10 διαστεῖλαι διαστελλω enjoin; distinctly command ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ἁγίων αγιος holy καὶ και and; even τῶν ο the βεβήλων βεβηλος profane καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ἀκαθάρτων ακαθαρτος unclean καὶ και and; even τῶν ο the καθαρῶν καθαρος clean; clear
10:10 וּֽ ˈû וְ and לֲ lᵃ לְ to הַבְדִּ֔יל havdˈîl בדל separate בֵּ֥ין bˌên בַּיִן interval הַ ha הַ the קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness וּ û וְ and בֵ֣ין vˈên בַּיִן interval הַ ha הַ the חֹ֑ל ḥˈōl חֹל profane וּ û וְ and בֵ֥ין vˌên בַּיִן interval הַ ha הַ the טָּמֵ֖א ṭṭāmˌē טָמֵא unclean וּ û וְ and בֵ֥ין vˌên בַּיִן interval הַ ha הַ the טָּהֹֽור׃ ṭṭāhˈôr טָהֹר pure
10:10. et ut habeatis scientiam discernendi inter sanctum et profanum inter pollutum et mundumAnd that you may have knowledge to discern between holy and unholy, between unclean and clean:
10. and that ye may put difference between the holy and the common, and between the unclean and the clean;
10:10. And that ye may put difference between holy and unholy, and between unclean and clean;
10:10. And so may you have the knowledge to discern between holy and profane, between polluted and clean.
And that ye may put difference between holy and unholy, and between unclean and clean:

10: чтобы вы могли отличать священное от несвященного и нечистое от чистого,
10:10
διαστεῖλαι διαστελλω enjoin; distinctly command
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ἁγίων αγιος holy
καὶ και and; even
τῶν ο the
βεβήλων βεβηλος profane
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ἀκαθάρτων ακαθαρτος unclean
καὶ και and; even
τῶν ο the
καθαρῶν καθαρος clean; clear
10:10
וּֽ ˈû וְ and
לֲ lᵃ לְ to
הַבְדִּ֔יל havdˈîl בדל separate
בֵּ֥ין bˌên בַּיִן interval
הַ ha הַ the
קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
הַ ha הַ the
חֹ֑ל ḥˈōl חֹל profane
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
הַ ha הַ the
טָּמֵ֖א ṭṭāmˌē טָמֵא unclean
וּ û וְ and
בֵ֥ין vˌên בַּיִן interval
הַ ha הַ the
טָּהֹֽור׃ ṭṭāhˈôr טָהֹר pure
10:10. et ut habeatis scientiam discernendi inter sanctum et profanum inter pollutum et mundum
And that you may have knowledge to discern between holy and unholy, between unclean and clean:
10:10. And that ye may put difference between holy and unholy, and between unclean and clean;
10:10. And so may you have the knowledge to discern between holy and profane, between polluted and clean.
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Adam Clarke: Commentary on the Bible - 1831
10:10: That we may put difference between holy and unholy - This is a strong reason why they should drink no inebriating liquor, that their understanding being clear, and their judgment correct, they might be always able to discern between the clean and the unclean, and ever pronounce righteous judgment. Injunctions similar to this were found among the Egyptians, Carthaginians, and Greeks. Indeed, common sense itself shows that neither a drunkard nor a sot should ever be suffered to minister in holy things.
Albert Barnes: Notes on the Bible - 1834
10:10
Unholy ... unclean - Common, as not consecrated; and what would occasion defilement by being touched or eaten. Compare Act 10:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:10: Lev 11:47, Lev 20:25, Lev 20:26; Jer 15:19; Eze 22:26, Eze 44:23; Tit 1:15; Pe1 1:14-16
John Gill
10:10 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.
John Wesley
10:10 Between holy and unholy - Persons and things, which Nadab and Abihu did not.
10:1110:11: եւ իմացուցանել Իսրայէլի զամենայն զօրէնս՝ զոր խօսեցաւ Տէր ընդ նոսա ՚ի ձեռն Մովսիսի։
11 ի վիճակի կը լինէք իսրայէլացիներին սովորեցնելու այն բոլոր օրէնքները, որ Տէրը Մովսէսի միջոցով տուեց նրանց»:
11 Եւ որպէս զի Իսրայէլի որդիներուն սորվեցնէք բոլոր կանոնները, որոնք Տէրը Մովսէսին միջոցով պատուիրած է անոնց»։
եւ իմացուցանել որդւոցն Իսրայելի զամենայն զօրէնս զոր խօսեցաւ Տէր ընդ նոսա ի ձեռն Մովսիսի:

10:11: եւ իմացուցանել Իսրայէլի զամենայն զօրէնս՝ զոր խօսեցաւ Տէր ընդ նոսա ՚ի ձեռն Մովսիսի։
11 ի վիճակի կը լինէք իսրայէլացիներին սովորեցնելու այն բոլոր օրէնքները, որ Տէրը Մովսէսի միջոցով տուեց նրանց»:
11 Եւ որպէս զի Իսրայէլի որդիներուն սորվեցնէք բոլոր կանոնները, որոնք Տէրը Մովսէսին միջոցով պատուիրած է անոնց»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1111: и научать сынов Израилевых всем уставам, которые изрек им Господь чрез Моисея.
10:11 καὶ και and; even συμβιβάσεις συμβιβαζω conclude; reconcile τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel πάντα πας all; every τὰ ο the νόμιμα νομιμος who; what ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward αὐτοὺς αυτος he; him διὰ δια through; because of χειρὸς χειρ hand Μωυσῆ μωσευς Mōseus; Mosefs
10:11 וּ û וְ and לְ lᵊ לְ to הֹורֹ֖ת hôrˌōṯ ירה teach אֶת־ ʔeṯ- אֵת [object marker] בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֵ֚ת ˈʔēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ֣ hˈa הַ the חֻקִּ֔ים ḥuqqˈîm חֹק portion אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] דִּבֶּ֧ר dibbˈer דבר speak יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand מֹשֶֽׁה׃ פ mōšˈeh . f מֹשֶׁה Moses
10:11. doceatisque filios Israhel omnia legitima mea quae locutus est Dominus ad eos per manum MosiAnd may teach the children of Israel all my ordinances which the Lord hath spoken to them by the hand of Moses.
11. and that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.
10:11. And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.
10:11. And so may you teach the sons of Israel all my ordinances, which the Lord has spoken to them by the hand of Moses.”
And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses:

11: и научать сынов Израилевых всем уставам, которые изрек им Господь чрез Моисея.
10:11
καὶ και and; even
συμβιβάσεις συμβιβαζω conclude; reconcile
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
πάντα πας all; every
τὰ ο the
νόμιμα νομιμος who; what
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
αὐτοὺς αυτος he; him
διὰ δια through; because of
χειρὸς χειρ hand
Μωυσῆ μωσευς Mōseus; Mosefs
10:11
וּ û וְ and
לְ lᵊ לְ to
הֹורֹ֖ת hôrˌōṯ ירה teach
אֶת־ ʔeṯ- אֵת [object marker]
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֵ֚ת ˈʔēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
הַ֣ hˈa הַ the
חֻקִּ֔ים ḥuqqˈîm חֹק portion
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
דִּבֶּ֧ר dibbˈer דבר speak
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֲלֵיהֶ֖ם ʔᵃlêhˌem אֶל to
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
מֹשֶֽׁה׃ פ mōšˈeh . f מֹשֶׁה Moses
10:11. doceatisque filios Israhel omnia legitima mea quae locutus est Dominus ad eos per manum Mosi
And may teach the children of Israel all my ordinances which the Lord hath spoken to them by the hand of Moses.
10:11. And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.
10:11. And so may you teach the sons of Israel all my ordinances, which the Lord has spoken to them by the hand of Moses.”
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Albert Barnes: Notes on the Bible - 1834
10:11
That is, "that you may, by your example in your ministrations, preserve the minds of the Israelites from confusion in regard to the distinctions made by the divine Law."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:11: Deu 24:8, Deu 33:10; Ch2 17:9, Ch2 30:22; Neh 8:2, Neh 8:8, Neh 9:13, Neh 9:14; Jer 2:8, Jer 18:18; Mal 2:7; Mat 28:20; Act 20:27; Th1 4:2
John Gill
10:11 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, Mal 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 Ex 20:1 and as not the priests, so neither any other Israelite might instruct (s), 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 Prov 31:4.
(s) Maimon. Hilchot Biath Hamikdash, c. 1. sect. 3.
John Wesley
10:11 Ye may teach - Which drunken persons are very unfit to do.
10:1210:12: Եւ ասէ Մովսէս ցԱհարոն, եւ ցԵղիազար եւ ցԻթամար ցորդիս նորա ցմնացեալս. Առէ՛ք զզոհն մնացեալ ՚ի պտղոց անտի Տեառն, եւ կերա՛յք բաղարջ առաջի սեղանոյն. զի սրբութիւն սրբութեանց է[967]։ [967] Յօրինակին. Ցորդիս նոցա զմնացեալս։
12 Մովսէսն ասաց Ահարոնին ու նրա ողջ մնացած որդիներին՝ Եղիազարին եւ Իթամարին. «Տիրոջը մատուցուած անարիւն զոհից աւելացածն առէ՛ք եւ բաղարջ հաց պատրաստելով՝ կերէ՛ք զոհասեղանի առաջ, որովհետեւ դա սրբութիւնների սրբութիւն է:
12 Մովսէս խօսեցաւ Ահարոնին ու անոր որդիներուն՝ Եղիազարին ու Իթամարին. «Տէրոջը պատարագներէն աւելցած հացի ընծան առէք ու սեղանին քով բաղարջ կերէք. վասն զի անիկա ամենասուրբ է։
Եւ ասէ Մովսէս ցԱհարոն եւ ցԵղիազար եւ ցԻթամար ցորդիս նորա ցմնացեալս. Առէք [184]զզոհն մնացեալ ի պտղոց անտի Տեառն, եւ կերայք բաղարջ առաջի սեղանոյն. զի սրբութիւն սրբութեանց է:

10:12: Եւ ասէ Մովսէս ցԱհարոն, եւ ցԵղիազար եւ ցԻթամար ցորդիս նորա ցմնացեալս. Առէ՛ք զզոհն մնացեալ ՚ի պտղոց անտի Տեառն, եւ կերա՛յք բաղարջ առաջի սեղանոյն. զի սրբութիւն սրբութեանց է[967]։
[967] Յօրինակին. Ցորդիս նոցա զմնացեալս։
12 Մովսէսն ասաց Ահարոնին ու նրա ողջ մնացած որդիներին՝ Եղիազարին եւ Իթամարին. «Տիրոջը մատուցուած անարիւն զոհից աւելացածն առէ՛ք եւ բաղարջ հաց պատրաստելով՝ կերէ՛ք զոհասեղանի առաջ, որովհետեւ դա սրբութիւնների սրբութիւն է:
12 Մովսէս խօսեցաւ Ահարոնին ու անոր որդիներուն՝ Եղիազարին ու Իթամարին. «Տէրոջը պատարագներէն աւելցած հացի ընծան առէք ու սեղանին քով բաղարջ կերէք. վասն զի անիկա ամենասուրբ է։
zohrab-1805▾ eastern-1994▾ western am▾
10:1212: И сказал Моисей Аарону и Елеазару и Ифамару, оставшимся сынам его: возьмите приношение хлебное, оставшееся от жертв Господних, и ешьте его пресное у жертвенника, ибо это великая святыня;
10:12 καὶ και and; even εἶπεν επω say; speak Μωυσῆς μωσευς Mōseus; Mosefs πρὸς προς to; toward Ααρων ααρων Aarōn; Aaron καὶ και and; even πρὸς προς to; toward Ελεαζαρ ελεαζαρ Eleazar καὶ και and; even Ιθαμαρ ιθαμαρ the υἱοὺς υιος son Ααρων ααρων Aarōn; Aaron τοὺς ο the καταλειφθέντας καταλειπω leave behind; remain λάβετε λαμβανω take; get τὴν ο the θυσίαν θυσια immolation; sacrifice τὴν ο the καταλειφθεῖσαν καταλειπω leave behind; remain ἀπὸ απο from; away τῶν ο the καρπωμάτων καρπωμα lord; master καὶ και and; even φάγεσθε εσθιω eat; consume ἄζυμα αζυμος unleavened; Feast of Unleavened Bread παρὰ παρα from; by τὸ ο the θυσιαστήριον θυσιαστηριον altar ἅγια αγιος holy ἁγίων αγιος holy ἐστίν ειμι be
10:12 וַ wa וְ and יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron וְ wᵊ וְ and אֶ֣ל ʔˈel אֶל to אֶ֠לְעָזָר ʔelʕāzˌār אֶלְעָזָר Eleazar וְ wᵊ וְ and אֶל־ ʔel- אֶל to אִ֨יתָמָ֥ר׀ ʔˌîṯāmˌār אִיתָמָר Ithamar בָּנָיו֮ bānāʸw בֵּן son הַ ha הַ the נֹּֽותָרִים֒ nnˈôṯārîm יתר remain קְח֣וּ qᵊḥˈû לקח take אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּנְחָ֗ה mminḥˈā מִנְחָה present הַ ha הַ the נֹּותֶ֨רֶת֙ nnôṯˈereṯ יתר remain מֵ mē מִן from אִשֵּׁ֣י ʔiššˈê אִשֶּׁה fire offering יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אִכְל֥וּהָ ʔiḵlˌûhā אכל eat מַצֹּ֖ות maṣṣˌôṯ מַצָּה matzah אֵ֣צֶל ʔˈēṣel אֵצֶל side הַ ha הַ the מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar כִּ֛י kˈî כִּי that קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness קָֽדָשִׁ֖ים qˈoḏāšˌîm קֹדֶשׁ holiness הִֽוא׃ hˈiw הִיא she
10:12. locutusque est Moses ad Aaron et ad Eleazar atque Ithamar filios eius qui residui erant tollite sacrificium quod remansit de oblatione Domini et comedite illud absque fermento iuxta altare quia sanctum sanctorum estAnd Moses spoke to Aaron, and to Eleazar and Ithamar, his sons that were left: Take the sacrifice that is remaining of the oblation of the Lord, and eat it without leaven beside the altar, because it is holy of holies.
12. And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meal offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar: for it is most holy:
10:12. And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar: for it [is] most holy:
10:12. And Moses spoke to Aaron, and to his sons, Eleazar and Ithamar, who were remaining: “Take the sacrifice which remains from the oblation of the Lord, and eat it without leaven next to the altar, because it is the Holy of holies.
And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar: for it [is] most holy:

12: И сказал Моисей Аарону и Елеазару и Ифамару, оставшимся сынам его: возьмите приношение хлебное, оставшееся от жертв Господних, и ешьте его пресное у жертвенника, ибо это великая святыня;
10:12
καὶ και and; even
εἶπεν επω say; speak
Μωυσῆς μωσευς Mōseus; Mosefs
πρὸς προς to; toward
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
πρὸς προς to; toward
Ελεαζαρ ελεαζαρ Eleazar
καὶ και and; even
Ιθαμαρ ιθαμαρ the
υἱοὺς υιος son
Ααρων ααρων Aarōn; Aaron
τοὺς ο the
καταλειφθέντας καταλειπω leave behind; remain
λάβετε λαμβανω take; get
τὴν ο the
θυσίαν θυσια immolation; sacrifice
τὴν ο the
καταλειφθεῖσαν καταλειπω leave behind; remain
ἀπὸ απο from; away
τῶν ο the
καρπωμάτων καρπωμα lord; master
καὶ και and; even
φάγεσθε εσθιω eat; consume
ἄζυμα αζυμος unleavened; Feast of Unleavened Bread
παρὰ παρα from; by
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
ἅγια αγιος holy
ἁγίων αγιος holy
ἐστίν ειμι be
10:12
וַ wa וְ and
יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak
מֹשֶׁ֜ה mōšˈeh מֹשֶׁה Moses
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֗ן ʔahᵃrˈōn אַהֲרֹן Aaron
וְ wᵊ וְ and
אֶ֣ל ʔˈel אֶל to
אֶ֠לְעָזָר ʔelʕāzˌār אֶלְעָזָר Eleazar
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
אִ֨יתָמָ֥ר׀ ʔˌîṯāmˌār אִיתָמָר Ithamar
בָּנָיו֮ bānāʸw בֵּן son
הַ ha הַ the
נֹּֽותָרִים֒ nnˈôṯārîm יתר remain
קְח֣וּ qᵊḥˈû לקח take
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּנְחָ֗ה mminḥˈā מִנְחָה present
הַ ha הַ the
נֹּותֶ֨רֶת֙ nnôṯˈereṯ יתר remain
מֵ מִן from
אִשֵּׁ֣י ʔiššˈê אִשֶּׁה fire offering
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אִכְל֥וּהָ ʔiḵlˌûhā אכל eat
מַצֹּ֖ות maṣṣˌôṯ מַצָּה matzah
אֵ֣צֶל ʔˈēṣel אֵצֶל side
הַ ha הַ the
מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar
כִּ֛י kˈî כִּי that
קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness
קָֽדָשִׁ֖ים qˈoḏāšˌîm קֹדֶשׁ holiness
הִֽוא׃ hˈiw הִיא she
10:12. locutusque est Moses ad Aaron et ad Eleazar atque Ithamar filios eius qui residui erant tollite sacrificium quod remansit de oblatione Domini et comedite illud absque fermento iuxta altare quia sanctum sanctorum est
And Moses spoke to Aaron, and to Eleazar and Ithamar, his sons that were left: Take the sacrifice that is remaining of the oblation of the Lord, and eat it without leaven beside the altar, because it is holy of holies.
10:12. And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar: for it [is] most holy:
10:12. And Moses spoke to Aaron, and to his sons, Eleazar and Ithamar, who were remaining: “Take the sacrifice which remains from the oblation of the Lord, and eat it without leaven next to the altar, because it is the Holy of holies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-15: Напоминание священникам об употреблении ими положенных частей жертв (ср. VI:16–19), в частности строгое обличение их Моисеем в нарушении (вероятно, происшедшем вследствие замешательства, произведенного смертью Надава и Авиуда) этого закона: вопреки постановлению Лев VI:26–30: о жертве греха, остатки мяса козла за грех старейшин были сожжены (16: ст.), хотя кровь этой жертвы не была внесена в святилище (ср. VI:29–30).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12: Moses Angry with Eleazar and Ithamar.B. C. 1490.
12 And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meat offering that remaineth of the offerings of the LORD made by fire, and eat it without leaven beside the altar: for it is most holy: 13 And ye shall eat it in the holy place, because it is thy due, and thy sons' due, of the sacrifices of the LORD made by fire: for so I am commanded. 14 And the wave breast and heave shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for they be thy due, and thy sons' due, which are given out of the sacrifices of peace offerings of the children of Israel. 15 The heave shoulder and the wave breast shall they bring with the offerings made by fire of the fat, to wave it for a wave offering before the LORD; and it shall be thine, and thy sons' with thee, by a statute for ever; as the LORD hath commanded. 16 And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron which were left alive, saying, 17 Wherefore have ye not eaten the sin offering in the holy place, seeing it is most holy, and God hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD? 18 Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten it in the holy place, as I commanded. 19 And Aaron said unto Moses, Behold, this day have they offered their sin offering and their burnt offering before the LORD; and such things have befallen me: and if I had eaten the sin offering to day, should it have been accepted in the sight of the LORD? 20 And when Moses heard that, he was content.
Moses is here directing Aaron to go on with his service after this interruption. Afflictions should rather quicken us to our duty than take us off from it. Observe (v. 12), He spoke unto Aaron and to his sons that were left. The notice taken of their survivorship intimates, 1. That Aaron should take comfort under the loss of two of his sons, from this consideration, that God had graciously spared him the other two, and that he had reason to be thankful for the remnant that was left, and all his sons were not dead, and, in token of his thankfulness to God, to go on cheerfully in his work. 2. That God's sparing them should be an engagement upon them to proceed in his service, and not to fly off from it. Here were four priests consecrated together, two were taken away, and two left; therefore the two that were left should endeavour to fill up the places of those that were gone, by double care and diligence in the services of the priesthood. Now,
I. Moses repeats the directions he had formerly given them about eating their share of the sacrifices, v. 12-14, 15. The priests must learn not only to put a difference between the holy and the unholy, as they had been taught (v. 10), but also to distinguish between that which was most holy and that which was only holy of the things that were to eat. That part of the meat-offering which remained to the priest was most holy, and therefore must be eaten in the courts of the tabernacle, and by Aaron sons only (v. 12, 13); but the breast and shoulder of the peace-offerings might be eaten in any decent place out of the courts of the tabernacle, and by the daughters of their families. The meat-offerings, being annexed to the burnt-offerings, were intended only and wholly for the glory of God; but the peace-offerings were ordained for the furtherance of men's joy and comfort; the former therefore were the more sacred, and to be had more in veneration. This distinction the priests must carefully observe, and take heed of making any blunders. Moses does not pretend to give any reasons for this difference, but refers to his instructions: For so am I commanded, v. 13. This was reason enough; he had received of the Lord all that he delivered unto them, 1 Cor. xi. 23.
II. He enquires concerning one deviation from the appointment, which it seems had happened upon this occasion, which was this:--There was a goat to be sacrificed as a sin-offering or the people, ch. ix. 15. Now the law of the sin-offerings was that if the blood of them was brought into the holy place, as that of the sin-offerings for the priest was, then the flesh was to be burnt without the camp; otherwise it was to be eaten by the priest in the holy place, ch. vi. 30. The meaning of this is here explained (v. 17), that the priests did hereby bear the iniquity of the congregation, that is, they were types of him who was to be made sin for us, and on whom God would lay the iniquity of us all. Now the blood of this goat was not brought into the holy place, and yet, it seems, it was burnt without the camp. Now observe here, 1. The gentle reproof Moses gives to Aaron and his sons for this irregularity. Here again Aaron sons are said to be those that were left alive (v. 16), who therefore ought to have taken warning; and Moses was angry with them. Though he was the meekest man in the world, it seems he could be angry; and when he thought God was disobeyed and dishonoured, and the priesthood endangered, he would be angry. Yet observe how very mildly he deals with Aaron and his sons, considering their present affliction. He only tells them they should indeed have eaten it in the holy place, but is willing to hear what they have to say for themselves, being loth to speak to the grief of those whom God had wounded.
2. The plausible excuse which Aaron makes for this mistake. Moses charged the fault upon Eleazar and Ithamar (v. 16), but it is probable that what they did was by Aaron direction, and therefore he apologized for it. He might have pleaded that this was a sin-offering for the congregation, and if it had been a bullock it must have been wholly burnt (ch. iv. 21), and therefore why not now that it was a goat? But it seems it was otherwise ordered at this time, and therefore he makes his affliction his excuse, v. 19. Observe, (1.) How he speaks of affliction: Such things have befallen me, such sad things, which could not but go near his heart, and make it very happy. He was a high priest taken from among men, and could not put off natural affection when he put on the holy garments. He held his peace (v. 3), yet his sorrow was stirred, as David's, Ps. xxxix. 2. Note, There may be a deep sense of affliction even where there is a sincere resignation to the will of God in the affliction. "Such things as never befel me before, and as I little expected now. My spirits cannot but sink, when I see my family sinking; I must needs be heavy, when God is angry:" thus it is easy to say a great deal to aggravate an affliction, but it is better to say little. (2.) How he makes this an excuse for his varying from the appointment about the sin-offering. He could not have eaten it but in his mourning, and with a sorrowful spirit; and would this have been accepted? He does not plead that his heart was so full of grief that he had no appetite for it, but that he feared it would not be accepted. Note, [1.] Acceptance with God is the great thing we should desire and aim at in all our religious services, particularly in the Lord's supper, which is our eating of the sin-offering. [2.] The sorrow of the world is a very great hindrance to our acceptable performance of holy duties, both as it is discomposing to ourselves, takes off our chariot-wheels and makes us drive heavily (1 Sam. i. 7, 8), and as it is displeasing to God, whose will it is that we should serve him cheerfully, Deut. xii. 7. Mourner's bread was polluted, Hos. ix. 4. See Mal. iii. 14.
3. The acquiescence of Moses in this excuse: He was content, v. 20. Perhaps he thought it justified what they had done. God had provided that what could not be eaten might be burnt. Our unfitness for duty, when it is natural and not sinful, will have great allowances made for it; and God will have mercy and not sacrifice. At least he thought it did very much extenuate the fault; the spirit indeed was willing, but the flesh was weak. God by Moses showed that he considered his frame. It appeared that Aaron sincerely aimed at God's acceptance; and those that do so with an upright heart shall find he is not extreme to mark what they do amiss. Nor must we be severe in our animadversions upon every mistake, considering ourselves, lest we also be tempted.
Albert Barnes: Notes on the Bible - 1834
10:12: The argument is, that as such meals were appointed in honor of Yahweh Himself, they ought to be conducted with due Rev_erence and discretion.

10:12
Beside the altar - What is called "the holy place" in Lev 10:13, Lev 10:17 : it should be rather, a holy place, any part of the holy precinct, as distinguished from a merely "clean place" Lev 10:14, either within or without the court of the tabernacle.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:12: Take: Lev. 2:1-16, Lev 6:15-18, Lev 7:9, Lev 21:22; Exo 29:2; Num 18:9, Num 18:10; Eze 44:29
for it is most: Lev 21:22
Carl Friedrich Keil and Franz Delitzsch
10:12
After the directions occasioned by this judgment of God, Moses reminded Aaron and his sons of the general laws concerning the consumption of the priests' portions of the sacrifices, and their relation to the existing circumstances: first of all (Lev 10:12, Lev 10:13), of the law relating to the eating of the meat-offering, which belonged to the priests after the azcarah had been lifted off (Lev 2:3; Lev 6:9-11), and then (Lev 10:14, Lev 10:15) of that relating to the wave-breast and heave-leg (Lev 7:32-34). By the minchah in Lev 10:12 we are to understand the meal and oil, which were offered with the burnt-offering of the nation (Lev 9:4 and Lev 9:7); and by the אשּׁים in Lev 10:12 and Lev 10:15, those portions of the burnt-offering, meat-offering, and peace-offering of the nation which were burned upon the altar (Lev 9:13, Lev 9:17, and Lev 9:20). He then looked for "the he-goat of the sin-offering," - i.e., the flesh of the goat which had been brought for a sin-offering (Lev 9:15), and which was to have been eaten by the priests in the holy place along with the sin-offerings, whose blood was not taken into the sanctuary (Lev 6:19, Lev 6:22); - "and, behold, it was burned" (שׂרף, 3 perf. Pual). Moses was angry at this, and reproved Eleazar and Ithamar, who had attended to the burning: "Wherefore have ye not eaten the sin-offering in a holy place?" he said; "for it is most holy, and He (Jehovah) hath given it you to bear the iniquity of the congregation, to make atonement for it before Jehovah," as its blood had not been brought into the holy place (הוּבא construed as a passive with an accusative, as in Gen 4:18, etc.). "To bear the iniquity" does not signify here, as in Lev 5:1, to bear and atone for the sin in its consequences, but, as in Ex 28:38, to take the sin of another upon one's self, for the purpose of cancelling it, to make expiation for it. As, according to Ex 28:38, the high priest was to appear before the Lord with the diadem upon his forehead, as the symbol of the holiness of his office, to cancel, as the mediator of the nation and by virtue of his official holiness, the sin which adhered to the holy gifts of the nation (see the note on this passage), so here it is stated with regard to the official eating of the most holy flesh of the sin-offering, which had been enjoined upon the priests, that they were thereby to bear the sin of the congregation, to make atonement for it. This effect or signification could only be ascribed to the eating, by its being regarded as an incorporation of the victim laden with sin, whereby the priests actually took away the sin by virtue of the holiness and sanctifying power belonging to their office, and not merely declared it removed, as Oehler explains the words (Herzog's Cycl. x. p. 649). Ex 28:38 is decisive in opposition to the declaratory view, which does not embrace the meaning of the words, and is not applicable to the passage at all. "Incorporabant quasi peccatum populique reatum in se recipiebant" (Deyling observv. ss. i. 45, 2).
(Note: C. a Lapide has given this correct interpretation of the passage: "ut scilicet cum hostiis populi pro peccato simul etiam populi peccata in vos quasi recipiatis, ut illa expietis." There is no foundation for the objection offered by Oehler, that the actual removal of guilt and the atonement itself were effected by the offering of the blood. For it by no means follows from Lev 17:11, that the blood, as the soul of the sacrificial animal, covered or expiated the soul of the sinner, and that the removal and extinction of the sin had already taken place with the covering of the soul before the holy God, which involved the forgiveness of the sin and the reception of the sinner to mercy.)
John Gill
10:12 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 Lev 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, Lev 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 Num 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 Lev 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.
John Wesley
10:12 Eat it - Moses repeats the command, partly lest their grief should cause them to neglect their meat prescribed by God, (which abstinence would have been both a signification of their sorrow which God had forbidden them, and a new transgression of a divine precept;) and partly to encourage them to go on in their holy services, and not to be dejected, as if God would no more accept them or their sacrifices.
Robert Jamieson, A. R. Fausset and David Brown
10:12 Moses spake unto Aaron, &c.--This was a timely and considerate rehearsal of the laws that regulated the conduct of the priests. Amid the distractions of their family bereavement, Aaron and his surviving sons might have forgotten or overlooked some of their duties.
10:1310:13: Եւ կերիջիք զայն ՚ի սո՛ւրբ տեղւոջ. զի օրէ՛ն քեզ լինիցի այն, եւ օրէ՛ն որդւոց քոց ՚ի պտղոցն Տեառն. զի այնպէս հրամայեալ է ինձ Տեառն[968]։ [968] Այլք. ՚Ի պտղոց անտի, զի որպէս հրամայեալ է ինձ Տեառն։ Զերբուծ զնուի՛՛։
13 Այն կ’ուտէք մի սուրբ վայրում, որովհետեւ քեզ եւ քո որդիների համար օրէնք է, որ ուտէք Տիրոջը մատուցուած զոհերից: Այդպէս է ինձ հրամայել Տէրը:
13 Սուրբ տեղը կերէք զանիկա, վասն զի Տէրոջը պատարագներէն քու իրաւունքդ ու քու որդիներուդ իրաւունքն է. քանզի ինծի այսպէս պատուիրուած է։
Եւ կերիջիք զայն ի սուրբ տեղւոջ, զի օրէն քեզ լինիցի այն, եւ օրէն որդւոց քոց ի պտղոց անտի Տեառն. զի այնպէս հրամայեալ է ինձ:

10:13: Եւ կերիջիք զայն ՚ի սո՛ւրբ տեղւոջ. զի օրէ՛ն քեզ լինիցի այն, եւ օրէ՛ն որդւոց քոց ՚ի պտղոցն Տեառն. զի այնպէս հրամայեալ է ինձ Տեառն[968]։
[968] Այլք. ՚Ի պտղոց անտի, զի որպէս հրամայեալ է ինձ Տեառն։ Զերբուծ զնուի՛՛։
13 Այն կ’ուտէք մի սուրբ վայրում, որովհետեւ քեզ եւ քո որդիների համար օրէնք է, որ ուտէք Տիրոջը մատուցուած զոհերից: Այդպէս է ինձ հրամայել Տէրը:
13 Սուրբ տեղը կերէք զանիկա, վասն զի Տէրոջը պատարագներէն քու իրաւունքդ ու քու որդիներուդ իրաւունքն է. քանզի ինծի այսպէս պատուիրուած է։
zohrab-1805▾ eastern-1994▾ western am▾
10:1313: и ешьте его на святом месте, ибо это участок твой и участок сынов твоих из жертв Господних: так мне повелено [от Господа];
10:13 καὶ και and; even φάγεσθε εσθιω eat; consume αὐτὴν αυτος he; him ἐν εν in τόπῳ τοπος place; locality ἁγίῳ αγιος holy νόμιμον νομιμος for σοί σοι you ἐστιν ειμι be καὶ και and; even νόμιμον νομιμος the υἱοῖς υιος son σου σου of you; your τοῦτο ουτος this; he ἀπὸ απο from; away τῶν ο the καρπωμάτων καρπωμα lord; master οὕτω ουτως so; this way γὰρ γαρ for ἐντέταλταί εντελλομαι direct; enjoin μοι μοι me
10:13 וַ wa וְ and אֲכַלְתֶּ֤ם ʔᵃḵaltˈem אכל eat אֹתָהּ֙ ʔōṯˌāh אֵת [object marker] בְּ bᵊ בְּ in מָקֹ֣ום māqˈôm מָקֹום place קָדֹ֔שׁ qāḏˈōš קָדֹושׁ holy כִּ֣י kˈî כִּי that חָקְךָ֤ ḥoqᵊḵˈā חֹק portion וְ wᵊ וְ and חָק־ ḥoq- חֹק portion בָּנֶ֨יךָ֙ bānˈeʸḵā בֵּן son הִ֔וא hˈiw הִיא she מֵ mē מִן from אִשֵּׁ֖י ʔiššˌê אִשֶּׁה fire offering יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH כִּי־ kî- כִּי that כֵ֖ן ḵˌēn כֵּן thus צֻוֵּֽיתִי׃ ṣuwwˈêṯî צוה command
10:13. comedetis autem in loco sancto quod datum est tibi et filiis tuis de oblationibus Domini sicut praeceptum est mihiAnd you shall eat it in a holy place: which is given to thee and thy sons of the oblations of the Lord, as it hath been commanded me.
13. and ye shall eat it in a holy place, because it is thy due, and thy sons’ due, of the offerings of the LORD made by fire: for so I am commanded.
10:13. And ye shall eat it in the holy place, because it [is] thy due, and thy sons’ due, of the sacrifices of the LORD made by fire: for so I am commanded.
10:13. For you shall eat it in a holy place, which is given to you and to your sons, from the oblations of the Lord, just as has been instructed me.
And ye shall eat it in the holy place, because it [is] thy due, and thy sons' due, of the sacrifices of the LORD made by fire: for so I am commanded:

13: и ешьте его на святом месте, ибо это участок твой и участок сынов твоих из жертв Господних: так мне повелено [от Господа];
10:13
καὶ και and; even
φάγεσθε εσθιω eat; consume
αὐτὴν αυτος he; him
ἐν εν in
τόπῳ τοπος place; locality
ἁγίῳ αγιος holy
νόμιμον νομιμος for
σοί σοι you
ἐστιν ειμι be
καὶ και and; even
νόμιμον νομιμος the
υἱοῖς υιος son
σου σου of you; your
τοῦτο ουτος this; he
ἀπὸ απο from; away
τῶν ο the
καρπωμάτων καρπωμα lord; master
οὕτω ουτως so; this way
γὰρ γαρ for
ἐντέταλταί εντελλομαι direct; enjoin
μοι μοι me
10:13
וַ wa וְ and
אֲכַלְתֶּ֤ם ʔᵃḵaltˈem אכל eat
אֹתָהּ֙ ʔōṯˌāh אֵת [object marker]
בְּ bᵊ בְּ in
מָקֹ֣ום māqˈôm מָקֹום place
קָדֹ֔שׁ qāḏˈōš קָדֹושׁ holy
כִּ֣י kˈî כִּי that
חָקְךָ֤ ḥoqᵊḵˈā חֹק portion
וְ wᵊ וְ and
חָק־ ḥoq- חֹק portion
בָּנֶ֨יךָ֙ bānˈeʸḵā בֵּן son
הִ֔וא hˈiw הִיא she
מֵ מִן from
אִשֵּׁ֖י ʔiššˌê אִשֶּׁה fire offering
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
כִּי־ kî- כִּי that
כֵ֖ן ḵˌēn כֵּן thus
צֻוֵּֽיתִי׃ ṣuwwˈêṯî צוה command
10:13. comedetis autem in loco sancto quod datum est tibi et filiis tuis de oblationibus Domini sicut praeceptum est mihi
And you shall eat it in a holy place: which is given to thee and thy sons of the oblations of the Lord, as it hath been commanded me.
10:13. And ye shall eat it in the holy place, because it [is] thy due, and thy sons’ due, of the sacrifices of the LORD made by fire: for so I am commanded.
10:13. For you shall eat it in a holy place, which is given to you and to your sons, from the oblations of the Lord, just as has been instructed me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:13: ye shall: Num 18:10
for so I: Lev 2:3, Lev 6:16
John Gill
10:13 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.
John Wesley
10:13 In the holy place - in the court, near the altar of burnt - offerings.
10:1410:14: Եւ զերբուծ նուիրին, եւ զերի հասին կերիջի՛ք ՚ի սուրբ տեղւոջ դու՝ եւ որդի՛ք քո եւ տուն քո ընդ քեզ. զի օրէ՛ն քեզ է այն, եւ օրէն որդւոց քոց տուաւ՝ ՚ի զոհից փրկութեան որդւոցն Իսրայէլի[969]։ [969] Յօրինակին պակասէր. Եւ որդիք քո եւ տուն քո ընդ քեզ։
14 Զոհ մատուցուած անասունի կուրծքը եւ թեւը դու, քո որդիները եւ քո ընտանիքի անդամները քեզ հետ մի սուրբ վայրում պիտի ուտէք, որովհետեւ քեզ եւ քո որդիների համար սահմանուած կարգ է, որ դուք պէտք է ուտէք իսրայէլացիների մատուցած փրկութեան զոհից:
14 Եւ երերցնելու երբուծը ու բարձրացնելու զիստը՝ դուն ու քու որդիներդ եւ քու աղջիկներդ քեզի հետ մաքուր տեղ մը կերէք, վասն զի Իսրայէլի որդիներուն խաղաղութեան զոհերէն որպէս քու իրաւունքդ ու քու որդիներուդ իրաւունքը տրուած են։
Եւ [185]զերբուծ զնուիրին եւ զերի հասին`` կերիջիք ի սուրբ տեղւոջ դու եւ որդիք քո եւ [186]տուն քո ընդ քեզ. զի օրէն քեզ է այն, եւ օրէն որդւոց քոց տուաւ ի զոհից [187]փրկութեան որդւոցն Իսրայելի:

10:14: Եւ զերբուծ նուիրին, եւ զերի հասին կերիջի՛ք ՚ի սուրբ տեղւոջ դու՝ եւ որդի՛ք քո եւ տուն քո ընդ քեզ. զի օրէ՛ն քեզ է այն, եւ օրէն որդւոց քոց տուաւ՝ ՚ի զոհից փրկութեան որդւոցն Իսրայէլի[969]։
[969] Յօրինակին պակասէր. Եւ որդիք քո եւ տուն քո ընդ քեզ։
14 Զոհ մատուցուած անասունի կուրծքը եւ թեւը դու, քո որդիները եւ քո ընտանիքի անդամները քեզ հետ մի սուրբ վայրում պիտի ուտէք, որովհետեւ քեզ եւ քո որդիների համար սահմանուած կարգ է, որ դուք պէտք է ուտէք իսրայէլացիների մատուցած փրկութեան զոհից:
14 Եւ երերցնելու երբուծը ու բարձրացնելու զիստը՝ դուն ու քու որդիներդ եւ քու աղջիկներդ քեզի հետ մաքուր տեղ մը կերէք, վասն զի Իսրայէլի որդիներուն խաղաղութեան զոհերէն որպէս քու իրաւունքդ ու քու որդիներուդ իրաւունքը տրուած են։
zohrab-1805▾ eastern-1994▾ western am▾
10:1414: и грудь потрясания и плечо возношения ешьте на чистом месте, ты и сыновья твои и дочери твои с тобою, ибо это дано в участок тебе и в участок сынам твоим из мирных жертв сынов Израилевых;
10:14 καὶ και and; even τὸ ο the στηθύνιον στηθυνιον the ἀφορίσματος αφορισμα and; even τὸν ο the βραχίονα βραχιων arm τοῦ ο the ἀφαιρέματος αφαιρεμα.1 eat; consume ἐν εν in τόπῳ τοπος place; locality ἁγίῳ αγιος holy σὺ συ you καὶ και and; even οἱ ο the υἱοί υιος son σου σου of you; your καὶ και and; even ὁ ο the οἶκός οικος home; household σου σου of you; your μετὰ μετα with; amid σοῦ σου of you; your νόμιμον νομιμος for σοὶ σοι you καὶ και and; even νόμιμον νομιμος the υἱοῖς υιος son σου σου of you; your ἐδόθη διδωμι give; deposit ἀπὸ απο from; away τῶν ο the θυσιῶν θυσια immolation; sacrifice τοῦ ο the σωτηρίου σωτηριος salvation; saving τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
10:14 וְ wᵊ וְ and אֵת֩ ʔˌēṯ אֵת [object marker] חֲזֵ֨ה ḥᵃzˌē חָזֶה breast הַ ha הַ the תְּנוּפָ֜ה ttᵊnûfˈā תְּנוּפָה offering וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] שֹׁ֣וק šˈôq שֹׁוק splintbone הַ ha הַ the תְּרוּמָ֗ה ttᵊrûmˈā תְּרוּמָה contribution תֹּֽאכְלוּ֙ tˈōḵᵊlû אכל eat בְּ bᵊ בְּ in מָקֹ֣ום māqˈôm מָקֹום place טָהֹ֔ור ṭāhˈôr טָהֹר pure אַתָּ֕ה ʔattˈā אַתָּה you וּ û וְ and בָנֶ֥יךָ vānˌeʸḵā בֵּן son וּ û וְ and בְנֹתֶ֖יךָ vᵊnōṯˌeʸḵā בַּת daughter אִתָּ֑ךְ ʔittˈāḵ אֵת together with כִּֽי־ kˈî- כִּי that חָקְךָ֤ ḥoqᵊḵˈā חֹק portion וְ wᵊ וְ and חָק־ ḥoq- חֹק portion בָּנֶ֨יךָ֙ bānˈeʸḵā בֵּן son נִתְּנ֔וּ nittᵊnˈû נתן give מִ mi מִן from זִּבְחֵ֥י zzivḥˌê זֶבַח sacrifice שַׁלְמֵ֖י šalmˌê שֶׁלֶם final offer בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:14. pectusculum quoque quod oblatum est et armum qui separatus est edetis in loco mundissimo tu et filii tui ac filiae tuae tecum tibi enim ac liberis tuis reposita sunt de hostiis salutaribus filiorum IsrahelThe breast also that is offered, and the shoulder that is separated, you shall eat in a most clean place, thou and thy sons, and thy daughters with thee. For they are set aside for thee and thy children, of the victims of peace offerings of the children of Israel.
14. And the wave breast and the heave thigh shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for they are given as thy due, and thy sons’ due, out of the sacrifices of the peace offerings of the children of Israel.
10:14. And the wave breast and heave shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for [they be] thy due, and thy sons’ due, [which] are given out of the sacrifices of peace offerings of the children of Israel.
10:14. Likewise, the breast which is offered, and the shoulder which is separated, you shall eat in a most clean place, you and your sons, and your daughters with you. For these have been set aside for you and your children from the victims which benefit the sons of Israel.
And the wave breast and heave shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for [they be] thy due, and thy sons' due, [which] are given out of the sacrifices of peace offerings of the children of Israel:

14: и грудь потрясания и плечо возношения ешьте на чистом месте, ты и сыновья твои и дочери твои с тобою, ибо это дано в участок тебе и в участок сынам твоим из мирных жертв сынов Израилевых;
10:14
καὶ και and; even
τὸ ο the
στηθύνιον στηθυνιον the
ἀφορίσματος αφορισμα and; even
τὸν ο the
βραχίονα βραχιων arm
τοῦ ο the
ἀφαιρέματος αφαιρεμα.1 eat; consume
ἐν εν in
τόπῳ τοπος place; locality
ἁγίῳ αγιος holy
σὺ συ you
καὶ και and; even
οἱ ο the
υἱοί υιος son
σου σου of you; your
καὶ και and; even
ο the
οἶκός οικος home; household
σου σου of you; your
μετὰ μετα with; amid
σοῦ σου of you; your
νόμιμον νομιμος for
σοὶ σοι you
καὶ και and; even
νόμιμον νομιμος the
υἱοῖς υιος son
σου σου of you; your
ἐδόθη διδωμι give; deposit
ἀπὸ απο from; away
τῶν ο the
θυσιῶν θυσια immolation; sacrifice
τοῦ ο the
σωτηρίου σωτηριος salvation; saving
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
10:14
וְ wᵊ וְ and
אֵת֩ ʔˌēṯ אֵת [object marker]
חֲזֵ֨ה ḥᵃzˌē חָזֶה breast
הַ ha הַ the
תְּנוּפָ֜ה ttᵊnûfˈā תְּנוּפָה offering
וְ wᵊ וְ and
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
שֹׁ֣וק šˈôq שֹׁוק splintbone
הַ ha הַ the
תְּרוּמָ֗ה ttᵊrûmˈā תְּרוּמָה contribution
תֹּֽאכְלוּ֙ tˈōḵᵊlû אכל eat
בְּ bᵊ בְּ in
מָקֹ֣ום māqˈôm מָקֹום place
טָהֹ֔ור ṭāhˈôr טָהֹר pure
אַתָּ֕ה ʔattˈā אַתָּה you
וּ û וְ and
בָנֶ֥יךָ vānˌeʸḵā בֵּן son
וּ û וְ and
בְנֹתֶ֖יךָ vᵊnōṯˌeʸḵā בַּת daughter
אִתָּ֑ךְ ʔittˈāḵ אֵת together with
כִּֽי־ kˈî- כִּי that
חָקְךָ֤ ḥoqᵊḵˈā חֹק portion
וְ wᵊ וְ and
חָק־ ḥoq- חֹק portion
בָּנֶ֨יךָ֙ bānˈeʸḵā בֵּן son
נִתְּנ֔וּ nittᵊnˈû נתן give
מִ mi מִן from
זִּבְחֵ֥י zzivḥˌê זֶבַח sacrifice
שַׁלְמֵ֖י šalmˌê שֶׁלֶם final offer
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
10:14. pectusculum quoque quod oblatum est et armum qui separatus est edetis in loco mundissimo tu et filii tui ac filiae tuae tecum tibi enim ac liberis tuis reposita sunt de hostiis salutaribus filiorum Israhel
The breast also that is offered, and the shoulder that is separated, you shall eat in a most clean place, thou and thy sons, and thy daughters with thee. For they are set aside for thee and thy children, of the victims of peace offerings of the children of Israel.
10:14. And the wave breast and heave shoulder shall ye eat in a clean place; thou, and thy sons, and thy daughters with thee: for [they be] thy due, and thy sons’ due, [which] are given out of the sacrifices of peace offerings of the children of Israel.
10:14. Likewise, the breast which is offered, and the shoulder which is separated, you shall eat in a most clean place, you and your sons, and your daughters with you. For these have been set aside for you and your children from the victims which benefit the sons of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:14: Wave-breast and heave-shoulder - See Leviticus 7 (note), and Exo 29:27 (note).
Albert Barnes: Notes on the Bible - 1834
10:14
Wave breast and heave shoulder - See Lev 7:30 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:14: Lev 7:29-34, Lev 9:21; Exo 29:24-28; Num 18:11; Joh 4:34
Geneva 1599
10:14 And the wave breast and heave shoulder shall ye eat in a clean place; thou, and thy sons, and thy (e) daughters with thee: for [they be] thy due, and thy sons' due, [which] are given out of the sacrifices of peace offerings of the children of Israel.
(e) For the breast and shoulders of the peace offerings might be brought to their families, so that their daughters might eat of them, as also of the offerings of first fruits, the first born, and the Easter lamb, (Lev 22:12-13).
John Gill
10:14 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, Lev 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 Misnah (t), 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 Lev 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.
(t) Zebachim: c. 5. sect. 6. & Bartenora in ib.
John Wesley
10:14 In a clean place - In any of your dwellings, or any place in the camp, which was kept clean from all ceremonial defilement. In any place where the women as well as the men might come, for the daughters of the priest might eat these as well as their sons, if they were maids, or widows, or divorced, Lev 22:11-13.
10:1510:15: Զերի՛ն հասի՝ եւ զերբուծ նուիրի ՚ի վերայ ընծայից ճարպոյն, մատուսցեն նուէր նուիրել առաջի Տեառն. եւ եղիցի քե՛զ եւ որդւոց քոց եւ դստերաց քոց ընդ քեզ՝ օրէ՛ն յաւիտենական. զորօրինակ հրամայեաց Տէր Մովսիսի[970]։ [970] Այլք. ՚Ի վերայ ընծայիցն ճարպոց։
15 Զոհուած անասունի թեւը եւ կուրծքը, որ նուիրուելու են Աստծուն, ինչպէս նաեւ այրուելու ճարպը Տիրոջ առաջ թող նուէր մատուցեն: Դա քեզ եւ քեզ հետ եղած քո որդիներին ու քո դուստրերին պիտի պատկանի յաւիտեանս սահմանուած օրէնքի համաձայն, ինչպէս Տէրն է հրամայել Մովսէսին»:
15 Բարձրացնելու զիստն ու երերցնելու երբուծը ճարպին պատարագներովը Տէրոջը առջեւ երերցնելու համար թող բերեն, որպէս զի Տէրոջը պատուիրածին պէս քուկդ ու քու որդիներուդ ըլլայ յաւիտենական կանոնով»։
Զերին [188]զհասի եւ զերբուծն [189]նուիրի ի վերայ ընծայից`` ճարպոյն մատուսցեն [190]նուէր նուիրել`` առաջի Տեառն. եւ եղիցի քեզ եւ որդւոց քոց եւ դստերաց քոց ընդ քեզ` օրէն յաւիտենական, զոր օրինակ հրամայեաց Տէր [191]Մովսիսի:

10:15: Զերի՛ն հասի՝ եւ զերբուծ նուիրի ՚ի վերայ ընծայից ճարպոյն, մատուսցեն նուէր նուիրել առաջի Տեառն. եւ եղիցի քե՛զ եւ որդւոց քոց եւ դստերաց քոց ընդ քեզ՝ օրէ՛ն յաւիտենական. զորօրինակ հրամայեաց Տէր Մովսիսի[970]։
[970] Այլք. ՚Ի վերայ ընծայիցն ճարպոց։
15 Զոհուած անասունի թեւը եւ կուրծքը, որ նուիրուելու են Աստծուն, ինչպէս նաեւ այրուելու ճարպը Տիրոջ առաջ թող նուէր մատուցեն: Դա քեզ եւ քեզ հետ եղած քո որդիներին ու քո դուստրերին պիտի պատկանի յաւիտեանս սահմանուած օրէնքի համաձայն, ինչպէս Տէրն է հրամայել Մովսէսին»:
15 Բարձրացնելու զիստն ու երերցնելու երբուծը ճարպին պատարագներովը Տէրոջը առջեւ երերցնելու համար թող բերեն, որպէս զի Տէրոջը պատուիրածին պէս քուկդ ու քու որդիներուդ ըլլայ յաւիտենական կանոնով»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1515: плечо возношения и грудь потрясания должны они приносить с жертвами тука, потрясая пред лицем Господним, и да будет это вечным участком тебе и сыновьям твоим с тобою, как повелел Господь.
10:15 τὸν ο the βραχίονα βραχιων arm τοῦ ο the ἀφαιρέματος αφαιρεμα.1 and; even τὸ ο the στηθύνιον στηθυνιον the ἀφορίσματος αφορισμα in; on τῶν ο the καρπωμάτων καρπωμα the στεάτων στεαρ offer; bring to ἀφόρισμα αφορισμα separate ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even ἔσται ειμι be σοὶ σοι you καὶ και and; even τοῖς ο the υἱοῖς υιος son σου σου of you; your καὶ και and; even ταῖς ο the θυγατράσιν θυγατηρ daughter σου σου of you; your μετὰ μετα with; amid σοῦ σου of you; your νόμιμον νομιμος eternal; of ages ὃν ος who; what τρόπον τροπος manner; by means συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs
10:15 שֹׁ֣וק šˈôq שֹׁוק splintbone הַ ha הַ the תְּרוּמָ֞ה ttᵊrûmˈā תְּרוּמָה contribution וַ wa וְ and חֲזֵ֣ה ḥᵃzˈē חָזֶה breast הַ ha הַ the תְּנוּפָ֗ה ttᵊnûfˈā תְּנוּפָה offering עַ֣ל ʕˈal עַל upon אִשֵּׁ֤י ʔiššˈê אִשֶּׁה fire offering הַ ha הַ the חֲלָבִים֙ ḥᵃlāvîm חֵלֶב fat יָבִ֔יאוּ yāvˈîʔû בוא come לְ lᵊ לְ to הָנִ֥יף hānˌîf נוף swing תְּנוּפָ֖ה tᵊnûfˌā תְּנוּפָה offering לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הָיָ֨ה hāyˌā היה be לְךָ֜ lᵊḵˈā לְ to וּ û וְ and לְ lᵊ לְ to בָנֶ֤יךָ vānˈeʸḵā בֵּן son אִתְּךָ֙ ʔittᵊḵˌā אֵת together with לְ lᵊ לְ to חָק־ ḥoq- חֹק portion עֹולָ֔ם ʕôlˈām עֹולָם eternity כַּ ka כְּ as אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:15. eo quod armum et pectus et adipes qui cremantur in altari elevaverint coram Domino et pertineant ad te et ad filios tuos lege perpetua sicut praecepit DominusBecause they have elevated before the Lord the shoulder and the breast, and the fat that is burnt on the altar: and they belong to thee and to thy sons by a perpetual law, as the Lord hath commanded.
15. The heave thigh and the wave breast shall they bring with the offerings made by fire of the fat, to wave it for a wave offering before the LORD: and it shall be thine, and thy sons’ with thee, as a due for ever; as the LORD hath commanded.
10:15. The heave shoulder and the wave breast shall they bring with the offerings made by fire of the fat, to wave [it for] a wave offering before the LORD; and it shall be thine, and thy sons’ with thee, by a statute for ever; as the LORD hath commanded.
10:15. Since they have lifted up in the sight of the Lord, the shoulder, and the breast, and the fat that is burned on the altar, these also belong to you and to your sons as a perpetual law, just as the Lord has instructed.”
The heave shoulder and the wave breast shall they bring with the offerings made by fire of the fat, to wave [it for] a wave offering before the LORD; and it shall be thine, and thy sons' with thee, by a statute for ever; as the LORD hath commanded:

15: плечо возношения и грудь потрясания должны они приносить с жертвами тука, потрясая пред лицем Господним, и да будет это вечным участком тебе и сыновьям твоим с тобою, как повелел Господь.
10:15
τὸν ο the
βραχίονα βραχιων arm
τοῦ ο the
ἀφαιρέματος αφαιρεμα.1 and; even
τὸ ο the
στηθύνιον στηθυνιον the
ἀφορίσματος αφορισμα in; on
τῶν ο the
καρπωμάτων καρπωμα the
στεάτων στεαρ offer; bring to
ἀφόρισμα αφορισμα separate
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
ἔσται ειμι be
σοὶ σοι you
καὶ και and; even
τοῖς ο the
υἱοῖς υιος son
σου σου of you; your
καὶ και and; even
ταῖς ο the
θυγατράσιν θυγατηρ daughter
σου σου of you; your
μετὰ μετα with; amid
σοῦ σου of you; your
νόμιμον νομιμος eternal; of ages
ὃν ος who; what
τρόπον τροπος manner; by means
συνέταξεν συντασσω coordinate; arrange
κύριος κυριος lord; master
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
10:15
שֹׁ֣וק šˈôq שֹׁוק splintbone
הַ ha הַ the
תְּרוּמָ֞ה ttᵊrûmˈā תְּרוּמָה contribution
וַ wa וְ and
חֲזֵ֣ה ḥᵃzˈē חָזֶה breast
הַ ha הַ the
תְּנוּפָ֗ה ttᵊnûfˈā תְּנוּפָה offering
עַ֣ל ʕˈal עַל upon
אִשֵּׁ֤י ʔiššˈê אִשֶּׁה fire offering
הַ ha הַ the
חֲלָבִים֙ ḥᵃlāvîm חֵלֶב fat
יָבִ֔יאוּ yāvˈîʔû בוא come
לְ lᵊ לְ to
הָנִ֥יף hānˌîf נוף swing
תְּנוּפָ֖ה tᵊnûfˌā תְּנוּפָה offering
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הָיָ֨ה hāyˌā היה be
לְךָ֜ lᵊḵˈā לְ to
וּ û וְ and
לְ lᵊ לְ to
בָנֶ֤יךָ vānˈeʸḵā בֵּן son
אִתְּךָ֙ ʔittᵊḵˌā אֵת together with
לְ lᵊ לְ to
חָק־ ḥoq- חֹק portion
עֹולָ֔ם ʕôlˈām עֹולָם eternity
כַּ ka כְּ as
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:15. eo quod armum et pectus et adipes qui cremantur in altari elevaverint coram Domino et pertineant ad te et ad filios tuos lege perpetua sicut praecepit Dominus
Because they have elevated before the Lord the shoulder and the breast, and the fat that is burnt on the altar: and they belong to thee and to thy sons by a perpetual law, as the Lord hath commanded.
10:15. The heave shoulder and the wave breast shall they bring with the offerings made by fire of the fat, to wave [it for] a wave offering before the LORD; and it shall be thine, and thy sons’ with thee, by a statute for ever; as the LORD hath commanded.
10:15. Since they have lifted up in the sight of the Lord, the shoulder, and the breast, and the fat that is burned on the altar, these also belong to you and to your sons as a perpetual law, just as the Lord has instructed.”
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:15: heave shoulder: Lev 7:29, Lev 7:30, Lev 7:34
for ever: Lev 7:34; Gen 13:15, Gen 17:8, Gen 17:13, Gen 17:17; Co1 9:13, Co1 9:14
John Gill
10:15 The heave shoulder and wave breast shall they bring,.... Not the priests, but the owners to the priests, Lev 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; Lev 7:33.
10:1610:16: Եւ զնոխազն զվասն մեղաց խնդրելով խնդրեաց Մովսէս. եւ այն՝ էր այրեցեալ։ Եւ բարկացաւ Մովսէս Եղիազարու եւ Իթամարայ որդւոցն Ահարոնի մնացելոց՝
16 Մովսէսը շատ փնտռեց մեղքերի քաւութեան համար զոհաբերուած նոխազը, բայց այն արդէն այրուած էր: Մովսէսը բարկացաւ Եղիազարի ու Իթամարի՝ Ահարոնի ողջ մնացած որդիների վրայ
16 Եւ Մովսէս մեղքի պատարագին նոխազը զգուշութեամբ փնտռեց եւ ահա այրուած էր, ուստի Ահարոնին որդիներուն՝ Եղիազարին ու Իթամարին՝ բարկացաւ՝ ըսելով.
Եւ զնոխազն զվասն մեղաց խնդրելով խնդրեաց Մովսէս, եւ այն էր այրեցեալ. եւ բարկացաւ Մովսէս Եղիազարու եւ Իթամարայ որդւոցն Ահարոնի մնացելոց եւ ասէ:

10:16: Եւ զնոխազն զվասն մեղաց խնդրելով խնդրեաց Մովսէս. եւ այն՝ էր այրեցեալ։ Եւ բարկացաւ Մովսէս Եղիազարու եւ Իթամարայ որդւոցն Ահարոնի մնացելոց՝
16 Մովսէսը շատ փնտռեց մեղքերի քաւութեան համար զոհաբերուած նոխազը, բայց այն արդէն այրուած էր: Մովսէսը բարկացաւ Եղիազարի ու Իթամարի՝ Ահարոնի ողջ մնացած որդիների վրայ
16 Եւ Մովսէս մեղքի պատարագին նոխազը զգուշութեամբ փնտռեց եւ ահա այրուած էր, ուստի Ահարոնին որդիներուն՝ Եղիազարին ու Իթամարին՝ բարկացաւ՝ ըսելով.
zohrab-1805▾ eastern-1994▾ western am▾
10:1616: И козла жертвы за грех искал Моисей, и вот, он сожжен. И разгневался на Елеазара и Ифамара, оставшихся сынов Аароновых, и сказал:
10:16 καὶ και and; even τὸν ο the χίμαρον χιμαρος the περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault ζητῶν ζητεω seek; desire ἐξεζήτησεν εκζητεω seek out / thoroughly Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even ὅδε οδε further; this ἐνεπεπύριστο εμπυριζω and; even ἐθυμώθη θυμοω provoke; be / get angry Μωυσῆς μωσευς Mōseus; Mosefs ἐπὶ επι in; on Ελεαζαρ ελεαζαρ Eleazar καὶ και and; even Ιθαμαρ ιθαμαρ the υἱοὺς υιος son Ααρων ααρων Aarōn; Aaron τοὺς ο the καταλελειμμένους καταλειπω leave behind; remain λέγων λεγω tell; declare
10:16 וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] שְׂעִ֣יר śᵊʕˈîr שָׂעִיר he-goat הַֽ hˈa הַ the חַטָּ֗את ḥaṭṭˈāṯ חַטָּאת sin דָּרֹ֥שׁ dārˌōš דרשׁ inquire דָּרַ֛שׁ dārˈaš דרשׁ inquire מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and הִנֵּ֣ה hinnˈē הִנֵּה behold שֹׂרָ֑ף śōrˈāf שׂרף burn וַ֠ wa וְ and יִּקְצֹף yyiqṣˌōf קצף be angry עַל־ ʕal- עַל upon אֶלְעָזָ֤ר ʔelʕāzˈār אֶלְעָזָר Eleazar וְ wᵊ וְ and עַל־ ʕal- עַל upon אִֽיתָמָר֙ ʔˈîṯāmār אִיתָמָר Ithamar בְּנֵ֣י bᵊnˈê בֵּן son אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron הַ ha הַ the נֹּותָרִ֖ם nnôṯārˌim יתר remain לֵ lē לְ to אמֹֽר׃ ʔmˈōr אמר say
10:16. inter haec hircum qui oblatus fuerat pro peccato cum quaereret Moses exustum repperit iratusque contra Eleazar et Ithamar filios Aaron qui remanserant aitWhile these things were a doing, when Moses sought for the buck goat, that had been offered for sin, he found it burnt. And being angry with Eleazar and Ithamar, the sons of Aaron that were left, he said:
16. And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and with Ithamar, the sons of Aaron that were left, saying,
10:16. And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron [which were] left [alive], saying,
10:16. Meanwhile, when Moses was searching for the he-goat, which had been offered for sin, he discovered it burned up. And being angry against Eleazar and Ithamar, the sons of Aaron who were remaining, he said:
And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron [which were] left [alive], saying:

16: И козла жертвы за грех искал Моисей, и вот, он сожжен. И разгневался на Елеазара и Ифамара, оставшихся сынов Аароновых, и сказал:
10:16
καὶ και and; even
τὸν ο the
χίμαρον χιμαρος the
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
ζητῶν ζητεω seek; desire
ἐξεζήτησεν εκζητεω seek out / thoroughly
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
ὅδε οδε further; this
ἐνεπεπύριστο εμπυριζω and; even
ἐθυμώθη θυμοω provoke; be / get angry
Μωυσῆς μωσευς Mōseus; Mosefs
ἐπὶ επι in; on
Ελεαζαρ ελεαζαρ Eleazar
καὶ και and; even
Ιθαμαρ ιθαμαρ the
υἱοὺς υιος son
Ααρων ααρων Aarōn; Aaron
τοὺς ο the
καταλελειμμένους καταλειπω leave behind; remain
λέγων λεγω tell; declare
10:16
וְ wᵊ וְ and
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
שְׂעִ֣יר śᵊʕˈîr שָׂעִיר he-goat
הַֽ hˈa הַ the
חַטָּ֗את ḥaṭṭˈāṯ חַטָּאת sin
דָּרֹ֥שׁ dārˌōš דרשׁ inquire
דָּרַ֛שׁ dārˈaš דרשׁ inquire
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
הִנֵּ֣ה hinnˈē הִנֵּה behold
שֹׂרָ֑ף śōrˈāf שׂרף burn
וַ֠ wa וְ and
יִּקְצֹף yyiqṣˌōf קצף be angry
עַל־ ʕal- עַל upon
אֶלְעָזָ֤ר ʔelʕāzˈār אֶלְעָזָר Eleazar
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
אִֽיתָמָר֙ ʔˈîṯāmār אִיתָמָר Ithamar
בְּנֵ֣י bᵊnˈê בֵּן son
אַהֲרֹ֔ן ʔahᵃrˈōn אַהֲרֹן Aaron
הַ ha הַ the
נֹּותָרִ֖ם nnôṯārˌim יתר remain
לֵ לְ to
אמֹֽר׃ ʔmˈōr אמר say
10:16. inter haec hircum qui oblatus fuerat pro peccato cum quaereret Moses exustum repperit iratusque contra Eleazar et Ithamar filios Aaron qui remanserant ait
While these things were a doing, when Moses sought for the buck goat, that had been offered for sin, he found it burnt. And being angry with Eleazar and Ithamar, the sons of Aaron that were left, he said:
10:16. And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron [which were] left [alive], saying,
10:16. Meanwhile, when Moses was searching for the he-goat, which had been offered for sin, he discovered it burned up. And being angry against Eleazar and Ithamar, the sons of Aaron who were remaining, he said:
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Adam Clarke: Commentary on the Bible - 1831
10:16: Moses diligently sought the goat - The goat which was offered the same day for the sins of the priests and the people, (see Lev 9:15, Lev 9:16), and which, through the confusion that happened on account of the death of Nadab and Abihu, was burnt instead of being eaten. See Lev 10:16-18.
Albert Barnes: Notes on the Bible - 1834
10:16: The Law on the point in question was clear. See Lev 2:3, note; Lev 4:5, note; Lev 4:15 note. But on this occasion, though the sin-offering which had been offered by Aaron was for the people Lev 9:15, its blood was not carried into the tabernacle. The priests might therefore have too readily supposed that their eating the flesh, or burning it, was a matter of indifference. Hence, Moses explains that the appropriation of the flesh by the priests is an essential part of the act of atonement Lev 10:17.
It was burnt - It was consumed by fire in an ordinary way, not; in the fire of the altar. See Lev 1:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:16: the goat: Lev 6:26, Lev 6:30, Lev 9:3, Lev 9:15
angry: Exo 32:19-22; Num 12:3; Mat 5:22; Mar 3:5, Mar 10:14; Eph 4:26
Geneva 1599
10:16 And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron [which were] (f) left [alive], saying,
(f) And not consumed as Nadab and Abihu.
John Gill
10:16 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 Lev 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 Lev 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.
John Wesley
10:16 He was angry with Eleazar - He spares Aaron at this time, as overwhelmed with sorrow, and because the rebuking him before his sons might have exposed him to some contempt; but he knew that the reproof though directed to them, would concern him too. Who were left alive - And therefore ought to have taken warning.
Robert Jamieson, A. R. Fausset and David Brown
10:16 Moses diligently sought the goat of the sin offering, and, behold, it was burnt--In a sacrifice presented, as that had been, on behalf of the people, it was the duty of the priests, as typically representing them and bearing their sins, to have eaten the flesh after the blood had been sprinkled upon the altar. Instead of using it, however, for a sacred feast, they had burnt it without the camp; and Moses, who discovered this departure from the prescribed ritual, probably from a dread of some further chastisements, challenged, not Aaron, whose heart was too much lacerated to bear a new cause of distress but his two surviving sons in the priesthood for the great irregularity. Their father, however, who heard the charge and by whose directions the error had been committed, hastened to give the explanation. The import of his apology is, that all the duty pertaining to the presentation of the offering had been duly and sacredly performed, except the festive part of the observance, which privately devolved upon the priest and his family. And that this had been omitted, either because his heart was too dejected to join in the celebration of a cheerful feast, or that he supposed, from the appalling judgments that had been inflicted, that all the services of that occasion were so vitiated that he did not complete them. Aaron was decidedly in the wrong. By the express command of God, the sin offering was to be eaten in the holy place; and no fanciful view of expediency or propriety ought to have led him to dispense at discretion with a positive statute. The law of God was clear and, where that is the case, it is sin to deviate a hair's breadth from the path of duty. But Moses sympathized with his deeply afflicted brother and, having pointed out the error, said no more.
10:1710:17: եւ ասէ. Ընդէ՞ր ո՛չ կերայք զայն ՚ի սուրբ տեղւոջ. զի սրբութիւն սրբութեանց է. եւ զայն ետ ձեզ ուտել. զի բառնայցէք զմեղս ժողովրդեանն. եւ առնիցէք քաւութիւն վասն նոցա առաջի Տեառն[971]. [971] ՚Ի լուս՛՛. Ոչ կերայք զվասն մեղացն ՚ի սուրբ տեղւոջ. համաձայն այլոց ՚ի բնաբ՛՛։ Այլք. Եւ զայն ետու ձեզ։
17 եւ ասաց. «Ինչո՞ւ սուրբ վայրում չկերաք մեղքերի քաւութեան համար արուած ողջակէզը: Չէ՞ որ այն սրբութիւնների սրբութիւն է, այն տուել էի ձեզ, որ ուտէք, վերացնէք ժողովրդի մեղքերը եւ քաւութիւն տաք նրան Տիրոջ առաջ,
17 «Ինչո՞ւ մեղքի պատարագը սուրբ տեղը չկերաք. քանզի այս ամենասուրբ է ու Տէրը տուաւ ձեզի, որպէս զի ժողովուրդին անօրէնութիւնը վերցնէք ու Տէրոջը առջեւ անոնց համար քաւութիւն ընէք։
Ընդէ՞ր ոչ կերայք զվասն մեղացն ի սուրբ տեղւոջ. զի սրբութիւն սրբութեանց է, եւ զայն ետ ձեզ ուտել, զի բառնայցէք զմեղս ժողովրդեանն. եւ առնիցէք քաւութիւն վասն նոցա առաջի Տեառն:

10:17: եւ ասէ. Ընդէ՞ր ո՛չ կերայք զայն ՚ի սուրբ տեղւոջ. զի սրբութիւն սրբութեանց է. եւ զայն ետ ձեզ ուտել. զի բառնայցէք զմեղս ժողովրդեանն. եւ առնիցէք քաւութիւն վասն նոցա առաջի Տեառն[971].
[971] ՚Ի լուս՛՛. Ոչ կերայք զվասն մեղացն ՚ի սուրբ տեղւոջ. համաձայն այլոց ՚ի բնաբ՛՛։ Այլք. Եւ զայն ետու ձեզ։
17 եւ ասաց. «Ինչո՞ւ սուրբ վայրում չկերաք մեղքերի քաւութեան համար արուած ողջակէզը: Չէ՞ որ այն սրբութիւնների սրբութիւն է, այն տուել էի ձեզ, որ ուտէք, վերացնէք ժողովրդի մեղքերը եւ քաւութիւն տաք նրան Տիրոջ առաջ,
17 «Ինչո՞ւ մեղքի պատարագը սուրբ տեղը չկերաք. քանզի այս ամենասուրբ է ու Տէրը տուաւ ձեզի, որպէս զի ժողովուրդին անօրէնութիւնը վերցնէք ու Տէրոջը առջեւ անոնց համար քաւութիւն ընէք։
zohrab-1805▾ eastern-1994▾ western am▾
10:1717: почему вы не ели жертвы за грех на святом месте? ибо она святыня великая, и она дана вам, чтобы снимать грехи с общества и очищать их пред Господом;
10:17 διὰ δια through; because of τί τις.1 who?; what? οὐκ ου not ἐφάγετε φαγω swallow; eat τὸ ο the περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault ἐν εν in τόπῳ τοπος place; locality ἁγίῳ αγιος holy ὅτι οτι since; that γὰρ γαρ for ἅγια αγιος holy ἁγίων αγιος holy ἐστίν ειμι be τοῦτο ουτος this; he ἔδωκεν διδωμι give; deposit ὑμῖν υμιν you φαγεῖν φαγω swallow; eat ἵνα ινα so; that ἀφέλητε αφαιρεω take away τὴν ο the ἁμαρτίαν αμαρτια sin; fault τῆς ο the συναγωγῆς συναγωγη gathering καὶ και and; even ἐξιλάσησθε εξιλασκομαι about; around αὐτῶν αυτος he; him ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master
10:17 מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why לֹֽא־ lˈō- לֹא not אֲכַלְתֶּ֤ם ʔᵃḵaltˈem אכל eat אֶת־ ʔeṯ- אֵת [object marker] הַֽ hˈa הַ the חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin בִּ bi בְּ in מְקֹ֣ום mᵊqˈôm מָקֹום place הַ ha הַ the קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness כִּ֛י kˈî כִּי that קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness קָֽדָשִׁ֖ים qˈoḏāšˌîm קֹדֶשׁ holiness הִ֑וא hˈiw הִיא she וְ wᵊ וְ and אֹתָ֣הּ׀ ʔōṯˈāh אֵת [object marker] נָתַ֣ן nāṯˈan נתן give לָכֶ֗ם lāḵˈem לְ to לָ lā לְ to שֵׂאת֙ śēṯ נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin הָ hā הַ the עֵדָ֔ה ʕēḏˈā עֵדָה gathering לְ lᵊ לְ to כַפֵּ֥ר ḵappˌēr כפר cover עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:17. cur non comedistis hostiam pro peccato in loco sancto quae sancta sanctorum est et data vobis ut portetis iniquitatem multitudinis et rogetis pro ea in conspectu DominiWhy did you not eat in the holy place the sacrifice for sin, which is most holy, and given to you, that you may bear the iniquity of the people, and may pray for them in the sight of the Lord.
17. Wherefore have ye not eaten the sin offering in the place of the sanctuary, seeing it is most holy, and he hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?
10:17. Wherefore have ye not eaten the sin offering in the holy place, seeing it [is] most holy, and [God] hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?
10:17. “Why did you not eat the sacrifice for sin in the holy place, which is the Holy of holies, and which was given to you, so that you might carry the iniquity of the people, and might pray for them in the sight of the Lord,
Wherefore have ye not eaten the sin offering in the holy place, seeing it [is] most holy, and [God] hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD:

17: почему вы не ели жертвы за грех на святом месте? ибо она святыня великая, и она дана вам, чтобы снимать грехи с общества и очищать их пред Господом;
10:17
διὰ δια through; because of
τί τις.1 who?; what?
οὐκ ου not
ἐφάγετε φαγω swallow; eat
τὸ ο the
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
ἐν εν in
τόπῳ τοπος place; locality
ἁγίῳ αγιος holy
ὅτι οτι since; that
γὰρ γαρ for
ἅγια αγιος holy
ἁγίων αγιος holy
ἐστίν ειμι be
τοῦτο ουτος this; he
ἔδωκεν διδωμι give; deposit
ὑμῖν υμιν you
φαγεῖν φαγω swallow; eat
ἵνα ινα so; that
ἀφέλητε αφαιρεω take away
τὴν ο the
ἁμαρτίαν αμαρτια sin; fault
τῆς ο the
συναγωγῆς συναγωγη gathering
καὶ και and; even
ἐξιλάσησθε εξιλασκομαι about; around
αὐτῶν αυτος he; him
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
10:17
מַדּ֗וּעַ maddˈûₐʕ מַדּוּעַ why
לֹֽא־ lˈō- לֹא not
אֲכַלְתֶּ֤ם ʔᵃḵaltˈem אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
הַֽ hˈa הַ the
חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin
בִּ bi בְּ in
מְקֹ֣ום mᵊqˈôm מָקֹום place
הַ ha הַ the
קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
כִּ֛י kˈî כִּי that
קֹ֥דֶשׁ qˌōḏeš קֹדֶשׁ holiness
קָֽדָשִׁ֖ים qˈoḏāšˌîm קֹדֶשׁ holiness
הִ֑וא hˈiw הִיא she
וְ wᵊ וְ and
אֹתָ֣הּ׀ ʔōṯˈāh אֵת [object marker]
נָתַ֣ן nāṯˈan נתן give
לָכֶ֗ם lāḵˈem לְ to
לָ לְ to
שֵׂאת֙ śēṯ נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
עֲוֹ֣ן ʕᵃwˈōn עָוֹן sin
הָ הַ the
עֵדָ֔ה ʕēḏˈā עֵדָה gathering
לְ lᵊ לְ to
כַפֵּ֥ר ḵappˌēr כפר cover
עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:17. cur non comedistis hostiam pro peccato in loco sancto quae sancta sanctorum est et data vobis ut portetis iniquitatem multitudinis et rogetis pro ea in conspectu Domini
Why did you not eat in the holy place the sacrifice for sin, which is most holy, and given to you, that you may bear the iniquity of the people, and may pray for them in the sight of the Lord.
10:17. Wherefore have ye not eaten the sin offering in the holy place, seeing it [is] most holy, and [God] hath given it you to bear the iniquity of the congregation, to make atonement for them before the LORD?
10:17. “Why did you not eat the sacrifice for sin in the holy place, which is the Holy of holies, and which was given to you, so that you might carry the iniquity of the people, and might pray for them in the sight of the Lord,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:17: To bear the iniquity of the congregation - See on Lev 6:26 (note), etc.
Albert Barnes: Notes on the Bible - 1834
10:17: To bear the iniquity - See Exo 28:38 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:17: Wherefore: Lev 6:26, Lev 6:29, Lev 7:6, Lev 7:7
to bear: Lev 16:22, Lev 22:16; Exo 28:38, Exo 28:43; Num 18:1; Isa 53:6-11; Eze 4:4-6; Eze 18:19, Eze 18:20; Joh 1:29; Co2 5:21; Heb 9:28; Pe1 2:24
John Gill
10:17 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 Hos 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.
John Wesley
10:17 God hath given it to you - As a reward of your service, whereby you expiate, bear, and take away their sins, by offering those sacrifices, by which God through Christ is reconciled to the penitent and believing offerers.
10:1810:18: քանզի ո՛չ եմուտ յարենէ նորա ՚ի սրբութիւնն յանդիման երեսացն ՚ի ներքս։ Արդ՝ կերա՛յք զնա ՚ի սուրբ տեղւոջ՝ զորօրինակ հրամայեցաւ ինձ։
18 բայց զոհի արիւնից սրբարանից ներս չբերուեց: Արդ, պէտք է ուտէք մի սուրբ վայրում, ինչպէս ինձ է հրամայուած»:
18 Ահա անոր արիւնը սրբարանին մէջ չբերուեցաւ. դուք իմ պատուիրածիս պէս անպատճառ սուրբ տեղը ուտելու էիք զայն»։
Քանզի ոչ եմուտ յարենէ նորա ի սրբութիւնն [192]յանդիման երեսացն`` ի ներքս. [193]արդ` կերայք`` զնա ի սուրբ տեղւոջ` զոր օրինակ հրամայեցաւ ինձ:

10:18: քանզի ո՛չ եմուտ յարենէ նորա ՚ի սրբութիւնն յանդիման երեսացն ՚ի ներքս։ Արդ՝ կերա՛յք զնա ՚ի սուրբ տեղւոջ՝ զորօրինակ հրամայեցաւ ինձ։
18 բայց զոհի արիւնից սրբարանից ներս չբերուեց: Արդ, պէտք է ուտէք մի սուրբ վայրում, ինչպէս ինձ է հրամայուած»:
18 Ահա անոր արիւնը սրբարանին մէջ չբերուեցաւ. դուք իմ պատուիրածիս պէս անպատճառ սուրբ տեղը ուտելու էիք զայն»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1818: вот, кровь ее не внесена внутрь святилища, а вы должны были есть ее на святом месте, как повелено мне.
10:18 οὐ ου not γὰρ γαρ for εἰσήχθη εισαγω lead in; bring in τοῦ ο the αἵματος αιμα blood; bloodstreams αὐτοῦ αυτος he; him εἰς εις into; for τὸ ο the ἅγιον αγιος holy κατὰ κατα down; by πρόσωπον προσωπον face; ahead of ἔσω εσω inside; inner φάγεσθε εσθιω eat; consume αὐτὸ αυτος he; him ἐν εν in τόπῳ τοπος place; locality ἁγίῳ αγιος holy ὃν ος who; what τρόπον τροπος manner; by means μοι μοι me συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master
10:18 הֵ֚ן ˈhēn הֵן behold לֹא־ lō- לֹא not הוּבָ֣א hûvˈā בוא come אֶת־ ʔeṯ- אֵת [object marker] דָּמָ֔הּ dāmˈāh דָּם blood אֶל־ ʔel- אֶל to הַ ha הַ the קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness פְּנִ֑ימָה pᵊnˈîmā פְּנִימָה within אָכֹ֨ול ʔāḵˌôl אכל eat תֹּאכְל֥וּ tōḵᵊlˌû אכל eat אֹתָ֛הּ ʔōṯˈāh אֵת [object marker] בַּ ba בְּ in † הַ the קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] צִוֵּֽיתִי׃ ṣiwwˈêṯî צוה command
10:18. praesertim cum de sanguine illius non sit inlatum intra sancta et comedere eam debueritis in sanctuario sicut praeceptum est mihiEspecially, whereas none of the blood thereof hath been carried within the holy places: and you ought to have eaten it in the sanctuary, as was commanded me?
18. Behold, the blood of it was not brought into the sanctuary within: ye should certainly have eaten it in the sanctuary, as I commanded.
10:18. Behold, the blood of it was not brought in within the holy [place]: ye should indeed have eaten it in the holy [place], as I commanded.
10:18. especially since none of its blood has been brought into the holy places, and since you should have eaten it in the Sanctuary, as was instructed me?”
Behold, the blood of it was not brought in within the holy [place]: ye should indeed have eaten it in the holy [place], as I commanded:

18: вот, кровь ее не внесена внутрь святилища, а вы должны были есть ее на святом месте, как повелено мне.
10:18
οὐ ου not
γὰρ γαρ for
εἰσήχθη εισαγω lead in; bring in
τοῦ ο the
αἵματος αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸ ο the
ἅγιον αγιος holy
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
ἔσω εσω inside; inner
φάγεσθε εσθιω eat; consume
αὐτὸ αυτος he; him
ἐν εν in
τόπῳ τοπος place; locality
ἁγίῳ αγιος holy
ὃν ος who; what
τρόπον τροπος manner; by means
μοι μοι me
συνέταξεν συντασσω coordinate; arrange
κύριος κυριος lord; master
10:18
הֵ֚ן ˈhēn הֵן behold
לֹא־ lō- לֹא not
הוּבָ֣א hûvˈā בוא come
אֶת־ ʔeṯ- אֵת [object marker]
דָּמָ֔הּ dāmˈāh דָּם blood
אֶל־ ʔel- אֶל to
הַ ha הַ the
קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness
פְּנִ֑ימָה pᵊnˈîmā פְּנִימָה within
אָכֹ֨ול ʔāḵˌôl אכל eat
תֹּאכְל֥וּ tōḵᵊlˌû אכל eat
אֹתָ֛הּ ʔōṯˈāh אֵת [object marker]
בַּ ba בְּ in
הַ the
קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
צִוֵּֽיתִי׃ ṣiwwˈêṯî צוה command
10:18. praesertim cum de sanguine illius non sit inlatum intra sancta et comedere eam debueritis in sanctuario sicut praeceptum est mihi
Especially, whereas none of the blood thereof hath been carried within the holy places: and you ought to have eaten it in the sanctuary, as was commanded me?
10:18. Behold, the blood of it was not brought in within the holy [place]: ye should indeed have eaten it in the holy [place], as I commanded.
10:18. especially since none of its blood has been brought into the holy places, and since you should have eaten it in the Sanctuary, as was instructed me?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
10:18: "The holy place," as it is called in our version, within the tabernacle (see Exo 26:33; Exo 28:29, etc.) into which the blood was carried, is regularly called in Hebrew, simply, "the holy" (as the innermost chamber is called "the holy of holies"), the adjective being used substantively; while the precinct in which the flesh of the sin-offering was eaten is generally called in full the holy place, the substantive being expressed Lev 10:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:18: the blood: Lev 6:30
as I commanded: Lev 6:26, Lev 6:30
John Gill
10:18 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 Lev 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, Lev 6:26.
John Wesley
10:18 The blood was not brought in - Because Aaron was not yet admitted into the holy place, whither that blood should have been brought, 'till he had prepared the way by the sacrifices which were to be offered in the court.
10:1910:19: Խօսեցաւ Ահարոն ընդ Մովսիսի՝ եւ ասէ. Զի թէ այսօր մատուցին զվասն մեղացն իւրեանց պատարագ, եւ զողջակէզս իւրեանց առաջի Տեառն. եւ այսպիսի անցք անցին ընդ իս, եւ ուտիցե՞մ այսօր զվասն մեղացն, գուցէ չլինիցի՛ հաճոյ առաջի Տեառն[972]։ [972] Այլք. Զվասն մեղացն իւրեանց, եւ զողջակէզս իւրեանց։
19 Ահարոնը պատասխանեց Մովսէսին եւ ասաց. «Այսօր, երբ մեղքերի քաւութեան համար զոհաբերութիւն արեցին եւ ողջակէզներ մատուցեցին Տիրոջ առաջ, եւ ինձ հետ տեղի ունեցան այս դժբախտ դէպքերը, որքան աւելի Տիրոջը հաճելի պիտի չլինէր, եթէ ես ուտէի մեղքերի քաւութեան համար սահմանուած զոհից»:
19 Եւ Ահարոն ըսաւ Մովսէսին. «Ահա այսօր իրենց մեղքի պատարագը ու ողջակէզը Տէրոջը առջեւ մատուցանեցին ու գլխուս այսպիսի բաներ եկան եւ եթէ այսօր մեղքի պատարագը ուտելու ըլլայի, Տէրոջը առջեւ հաճելի պիտի ըլլա՞ր արդեօք»։
Խօսեցաւ Ահարոն ընդ Մովսիսի եւ ասէ. Զի եթէ այսօր մատուցին զվասն մեղացն իւրեանց եւ զողջակէզս իւրեանց առաջի Տեառն, եւ այսպիսի անցք անցին ընդ իս. եւ ուտիցեմ այսօր զվասն մեղացն, գուցէ չլինիցի հաճոյ առաջի Տեառն:

10:19: Խօսեցաւ Ահարոն ընդ Մովսիսի՝ եւ ասէ. Զի թէ այսօր մատուցին զվասն մեղացն իւրեանց պատարագ, եւ զողջակէզս իւրեանց առաջի Տեառն. եւ այսպիսի անցք անցին ընդ իս, եւ ուտիցե՞մ այսօր զվասն մեղացն, գուցէ չլինիցի՛ հաճոյ առաջի Տեառն[972]։
[972] Այլք. Զվասն մեղացն իւրեանց, եւ զողջակէզս իւրեանց։
19 Ահարոնը պատասխանեց Մովսէսին եւ ասաց. «Այսօր, երբ մեղքերի քաւութեան համար զոհաբերութիւն արեցին եւ ողջակէզներ մատուցեցին Տիրոջ առաջ, եւ ինձ հետ տեղի ունեցան այս դժբախտ դէպքերը, որքան աւելի Տիրոջը հաճելի պիտի չլինէր, եթէ ես ուտէի մեղքերի քաւութեան համար սահմանուած զոհից»:
19 Եւ Ահարոն ըսաւ Մովսէսին. «Ահա այսօր իրենց մեղքի պատարագը ու ողջակէզը Տէրոջը առջեւ մատուցանեցին ու գլխուս այսպիսի բաներ եկան եւ եթէ այսօր մեղքի պատարագը ուտելու ըլլայի, Տէրոջը առջեւ հաճելի պիտի ըլլա՞ր արդեօք»։
zohrab-1805▾ eastern-1994▾ western am▾
10:1919: Аарон сказал Моисею: вот, сегодня принесли они жертву свою за грех и всесожжение свое пред Господом, и это случилось со мною; если я сегодня съем жертву за грех, будет ли это угодно Господу?
10:19 καὶ και and; even ἐλάλησεν λαλεω talk; speak Ααρων ααρων Aarōn; Aaron πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare εἰ ει if; whether σήμερον σημερον today; present προσαγειόχασιν προσαγω lead toward; head toward τὰ ο the περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault αὐτῶν αυτος he; him καὶ και and; even τὰ ο the ὁλοκαυτώματα ολοκαυτωμα whole offering αὐτῶν αυτος he; him ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even συμβέβηκέν συμβαινω converge; occur μοι μοι me ταῦτα ουτος this; he καὶ και and; even φάγομαι εσθιω eat; consume τὰ ο the περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault σήμερον σημερον today; present μὴ μη not ἀρεστὸν αρεστος accommodating; acceptable ἔσται ειμι be κυρίῳ κυριος lord; master
10:19 וַ wa וְ and יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses הֵ֣ן hˈēn הֵן behold הַ֠ ha הַ the יֹּום yyôm יֹום day הִקְרִ֨יבוּ hiqrˌîvû קרב approach אֶת־ ʔeṯ- אֵת [object marker] חַטָּאתָ֤ם ḥaṭṭāṯˈām חַטָּאת sin וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֹֽלָתָם֙ ʕˈōlāṯām עֹלָה burnt-offering לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and תִּקְרֶ֥אנָה ttiqrˌenā קרא encounter אֹתִ֖י ʔōṯˌî אֵת [object marker] כָּ kā כְּ as אֵ֑לֶּה ʔˈēlleh אֵלֶּה these וְ wᵊ וְ and אָכַ֤לְתִּי ʔāḵˈaltî אכל eat חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin הַ ha הַ the יֹּ֔ום yyˈôm יֹום day הַ ha הֲ [interrogative] יִּיטַ֖ב yyîṭˌav יטב be good בְּ bᵊ בְּ in עֵינֵ֥י ʕênˌê עַיִן eye יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:19. respondit Aaron oblata est hodie victima pro peccato et holocaustum coram Domino mihi autem accidit quod vides quomodo potui comedere eam aut placere Domino in caerimoniis mente lugubriAaron answered: This day hath been offered the victim for sin, and the holocaust before the Lord: and to me what thou seest has happened. How could I eat it, or please the Lord in the ceremonies, having a sorrowful heart?
19. And Aaron spake unto Moses, Behold, this day have they offered their sin offering and their burnt offering before the LORD; and there have befallen me such things as these: and if I had eaten the sin offering today, would it have been well-pleasing in the sight of the LORD?
10:19. And Aaron said unto Moses, Behold, this day have they offered their sin offering and their burnt offering before the LORD; and such things have befallen me: and [if] I had eaten the sin offering to day, should it have been accepted in the sight of the LORD?
10:19. Aaron responded: “This day, the victim for sin has been offered, and the holocaust in the sight of the Lord. But you see what has happened to me. How could I eat it, or please the Lord in the ceremonies, having a sorrowful mind?”
And Aaron said unto Moses, Behold, this day have they offered their sin offering and their burnt offering before the LORD; and such things have befallen me: and [if] I had eaten the sin offering to day, should it have been accepted in the sight of the LORD:

19: Аарон сказал Моисею: вот, сегодня принесли они жертву свою за грех и всесожжение свое пред Господом, и это случилось со мною; если я сегодня съем жертву за грех, будет ли это угодно Господу?
10:19
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
Ααρων ααρων Aarōn; Aaron
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
εἰ ει if; whether
σήμερον σημερον today; present
προσαγειόχασιν προσαγω lead toward; head toward
τὰ ο the
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
ὁλοκαυτώματα ολοκαυτωμα whole offering
αὐτῶν αυτος he; him
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
συμβέβηκέν συμβαινω converge; occur
μοι μοι me
ταῦτα ουτος this; he
καὶ και and; even
φάγομαι εσθιω eat; consume
τὰ ο the
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
σήμερον σημερον today; present
μὴ μη not
ἀρεστὸν αρεστος accommodating; acceptable
ἔσται ειμι be
κυρίῳ κυριος lord; master
10:19
וַ wa וְ and
יְדַבֵּ֨ר yᵊḏabbˌēr דבר speak
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
הֵ֣ן hˈēn הֵן behold
הַ֠ ha הַ the
יֹּום yyôm יֹום day
הִקְרִ֨יבוּ hiqrˌîvû קרב approach
אֶת־ ʔeṯ- אֵת [object marker]
חַטָּאתָ֤ם ḥaṭṭāṯˈām חַטָּאת sin
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֹֽלָתָם֙ ʕˈōlāṯām עֹלָה burnt-offering
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
תִּקְרֶ֥אנָה ttiqrˌenā קרא encounter
אֹתִ֖י ʔōṯˌî אֵת [object marker]
כָּ כְּ as
אֵ֑לֶּה ʔˈēlleh אֵלֶּה these
וְ wᵊ וְ and
אָכַ֤לְתִּי ʔāḵˈaltî אכל eat
חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
הַ ha הֲ [interrogative]
יִּיטַ֖ב yyîṭˌav יטב be good
בְּ bᵊ בְּ in
עֵינֵ֥י ʕênˌê עַיִן eye
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
10:19. respondit Aaron oblata est hodie victima pro peccato et holocaustum coram Domino mihi autem accidit quod vides quomodo potui comedere eam aut placere Domino in caerimoniis mente lugubri
Aaron answered: This day hath been offered the victim for sin, and the holocaust before the Lord: and to me what thou seest has happened. How could I eat it, or please the Lord in the ceremonies, having a sorrowful heart?
10:19. And Aaron said unto Moses, Behold, this day have they offered their sin offering and their burnt offering before the LORD; and such things have befallen me: and [if] I had eaten the sin offering to day, should it have been accepted in the sight of the LORD?
10:19. Aaron responded: “This day, the victim for sin has been offered, and the holocaust in the sight of the Lord. But you see what has happened to me. How could I eat it, or please the Lord in the ceremonies, having a sorrowful mind?”
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Оправдание Аарона, проникнутое глубоким смирением и тайною скорбью о сыновьях, удовлетворяет Моисея.
Adam Clarke: Commentary on the Bible - 1831
10:19: And such things have befallen me, etc. - The excuse which Aaron makes for not feasting on the sin-offering according to the law is at once appropriate and dignified; as if he had said: "God certainly has commanded me to eat of the sin-offering; but when such things as these have happened unto me, could it be good in the sight of the Lord? Does he not expect that I should feel as a father under such afflicting circumstances?" With this spirited answer Moses was satisfied; and God, who knew his situation, took no notice of the irregularity which had taken place in the solemn service. To human nature God has given the privilege to weep in times of affliction and distress. In his infinite kindness he has ordained that tears, which are only external evidences of our grief, shall be the outlets to our sorrows, and tend to exhaust the cause from which they flow. See on Lev 10:3 (note).
Albert Barnes: Notes on the Bible - 1834
10:19: That is: "Behold this very day, in which we have done our part in sacrificing sin-offerings and burnt-offerings to the Lord, this great calamity has befallen me. Could it have been well-pleasing to the Lord if those who have been so humbled as I and my sons have been by the sin of our relations and the divine judgment, had feasted on the most holy flesh of the sin-offering?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:19: this day: Lev 9:8, Lev 9:12; Heb 7:27, Heb 9:8
should: Deu 12:7, Deu 26:14; Sa1 1:7, Sa1 1:8; Isa 1:11, Isa 1:15; Jer 6:20, Jer 14:12; Hos 9:4; Mal 1:10, Mal 1:13, Mal 2:13; Phi 4:4
Carl Friedrich Keil and Franz Delitzsch
10:19
Aaron excused his sons, however, by saying, "Behold, this day have they offered their sin-offering and their burnt-offering, and this has happened to me," i.e., the calamity recorded in Lev 10:1. has befallen me (קרא = קרה, as in Gen 42:4); "and if I had eaten the sin-offering to-day, would it have been well-pleasing to Jehovah?" וגו ואכלתּי is a conditional clause, as in Gen 33:13, cf. Ewald, 357. 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 (see at Lev 6:19).
(Note: Upon this mistaken view of the excuse furnished by Aaron, Knobel has founded his assertion, that "this section did not emanate from the Elohist, because he could not have written in this way," an assertion which falls to the ground when the words are correctly explained.)
Geneva 1599
10:19 And Aaron said unto Moses, Behold, this day (g) have they offered their sin offering and their burnt offering before the LORD; and such things have befallen me: and [if] I had eaten the sin offering to day, should it have been accepted in the sight of the LORD?
(g) That is, Nadab and Abihu.
John Gill
10:19 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 say (u), 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.
(u) Misn. Horayot, c. 3. sect. 5. Maimon. & Bartenora in ib.
John Wesley
10:19 They have offered - They have done the substance of the thing, though they have mistaken this one circumstance. Such things - Whereby, haying been oppressed with grief, it is not strange nor unpardonable if I have mistaked. Should it have been accepted - Because it was not to be eaten with sorrow, but with rejoicing and thanksgiving.
10:2010:20: Եւ լուաւ Մովսէս՝ եւ հաճոյ թուեցաւ նմա։
20 Մովսէսը լսեց նրա ասածը եւ դա հաճելի թուաց նրան:
20 Եւ երբ Մովսէս այս լսեց, հաճեցաւ։
Եւ լուաւ Մովսէս եւ հաճոյ թուեցաւ նմա:

10:20: Եւ լուաւ Մովսէս՝ եւ հաճոյ թուեցաւ նմա։
20 Մովսէսը լսեց նրա ասածը եւ դա հաճելի թուաց նրան:
20 Եւ երբ Մովսէս այս լսեց, հաճեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
10:2020: И услышал Моисей и одобрил.
10:20 καὶ και and; even ἤκουσεν ακουω hear Μωυσῆς μωσευς Mōseus; Mosefs καὶ και and; even ἤρεσεν αρεσκω accommodate; please αὐτῷ αυτος he; him
10:20 וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses וַ wa וְ and יִּיטַ֖ב yyîṭˌav יטב be good בְּ bᵊ בְּ in עֵינָֽיו׃ פ ʕênˈāʸw . f עַיִן eye
10:20. quod cum audisset Moses recepit satisfactionemWhich when Moses had heard he was satisfied.
20. And when Moses heard , it was well-pleasing in his sight.
10:20. And when Moses heard [that], he was content.
10:20. But when Moses had heard this, he was satisfied.
And when Moses heard [that], he was content:

20: И услышал Моисей и одобрил.
10:20
καὶ και and; even
ἤκουσεν ακουω hear
Μωυσῆς μωσευς Mōseus; Mosefs
καὶ και and; even
ἤρεσεν αρεσκω accommodate; please
αὐτῷ αυτος he; him
10:20
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
וַ wa וְ and
יִּיטַ֖ב yyîṭˌav יטב be good
בְּ bᵊ בְּ in
עֵינָֽיו׃ פ ʕênˈāʸw . f עַיִן eye
10:20. quod cum audisset Moses recepit satisfactionem
Which when Moses had heard he was satisfied.
10:20. And when Moses heard [that], he was content.
10:20. But when Moses had heard this, he was satisfied.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
10:20: When Moses heard that, he was content - The argument used by Aaron had in it both good sense and strong reason, and Moses, as a reasonable man, felt its force; and as God evidenced no kind of displeasure at this irregularity, which was, in a measure at least, justified by the present necessity, he thought proper to urge the matter no farther. Though the punishment of Nadab and Abihu may appear severe, because the sacred text does not specify clearly the nature and extent of their crime, we may rest assured that it was of such a nature as not only to justify but to demand such a punishment. God has here given us a full proof that he will not suffer human institutions to take the place of his own prescribed worship. It is true this is frequently done, for by many what is called natural religion is put in the place of Divine revelation; and God seems not to regard it: but though vengeance is not speedily executed on an evil work, and therefore the hearts of the children of men are set to do wickedness, yet God ceases not to be just; and those who have taken from or added to his words, or put their own inventions in their place, shall be reproved and found liars in the great day. His long-suffering leads to repentance; but if men will harden their hearts, and put their own ceremonies, rites, and creeds, in the place of Divine ordinances and eternal truths, they must expect to give an awful account to him who is shortly to judge the quick and the dead. Were the religion of Christ stripped of all that state policy, fleshly interest, and gross superstition have added to it, how plain and simple, and may we not add, how amiable and glorious, would it appear! Well may we say of human inventions in Divine worship what one said of the paintings on old cathedral windows, Their principal tendency is to prevent the light from coming in. Nadab and Abihu would perform the worship of God not according to his command, but in their own way; and God not only would not receive the sacrifice from their hands, but, while encompassing themselves with their own sparks, and warming themselves with their own fire, this had they from the hand of the Lord - they lay down in sorrow, for there went out a fire from the Lord, and devoured them. What is written above is to be understood of persons who make a religion for themselves, leaving Divine revelation; for, being wilfully ignorant of God's righteousness, they go about to establish their own. This is a high offense in the sight of God. Reader, God is a Spirit, and they who worship him must worship him in spirit and truth. Such worshippers the Father seeketh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
10:20: he was content: Ch2 30:18-20; Zac 7:8, Zac 7:9; Mat 12:3-7, Mat 12:20
Geneva 1599
10:20 And when Moses heard [that], he was (h) content.
(h) Moses bore with his infirmity, considering his great sorrow, but does not leave an example to forgive them that maliciously transgress the commandment of God.
John Gill
10:20 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 Deut 26:12.
John Wesley
10:20 He rested satisfied with his answer. it appeared, that Aaron sincerely aimed at pleasing God: and those who do so, will find he is not extreme to mark what is done amiss.