Nadab and Abihu
Leviticus 10:1-20
Lev.10.1 - Details
Original Text
Morphology
- ויקחו: VERB,qal,perf,3,m,pl
- בני: NOUN,m,pl,construct
- אהרן: NOUN,m,sg,abs
- נדב: NOUN,m,sg,abs
- ואביהוא: CONJ+NOUN,m,sg,abs
- איש: NOUN,m,sg,abs
- מחתתו: NOUN,f,sg,abs,poss3,m
- ויתנו: VERB,qal,perf,3,m,pl
- בהן: PREP+PRON,3,f,pl
- אש: NOUN,f,sg,abs
- וישימו: VERB,qal,perf,3,m,pl
- עליה: PREP,3,f,sg
- קטרת: NOUN,f,sg,cons
- ויקרבו: VERB,qal,impf,3,m,pl
- לפני: PREP
- יהוה: NOUN,prop,m,sg,abs
- אש: NOUN,f,sg,abs
- זרה: ADJ,f,sg,abs
- אשר: PRON,rel
- לא: PART_NEG
- צוה: VERB,qal,perf,3,m,sg
- אתם: PRON,2,m,pl
Parallels
- Exodus 30:9 (verbal): Explicit prohibition against offering 'strange' (unauthorized) incense on the altar — directly parallels Nadab and Abihu's offering of unauthorized fire/incense.
- Leviticus 16:12 (structural): Describes the proper, authorized procedure for taking coals and incense (the high priest's censer) — provides the ritual norm Nadab and Abihu violated.
- Numbers 16:35 (thematic): God's fire consumes those involved in a cultic rebellion (the 250 men offering incense) — parallel in divine punishment by fire for improper priestly action.
- 2 Chronicles 26:16-21 (thematic): King Uzziah unlawfully burns incense in the sanctuary and is struck with leprosy — a later instance of judgment for unauthorized cultic service similar to Nadab and Abihu.
Alternative generated candidates
- Now Aaron’s sons, Nadab and Abihu, each took his censer, put fire in them and laid incense on it, and they presented before the LORD unauthorized fire, which he had not commanded them.
- Nadab and Abihu, sons of Aaron, each took his censer, put fire in them, set incense upon them, and presented before the LORD unauthorized fire, which he had not commanded them.
Lev.10.2 - Details
Original Text
Morphology
- ותצא: VERB,qal,wayyiqtol,3,f,sg
- אש: NOUN,f,sg,abs
- מלפני: PREP
- יהוה: NOUN,prop,m,sg,abs
- ותאכל: VERB,qal,perf,3,f,sg
- אותם: PRON,3,m,pl,obj
- וימתו: VERB,qal,impf,3,m,pl
- לפני: PREP
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Numbers 16:35 (verbal): Fire from the LORD comes out and consumes rebellious men (Korah's company); closely parallels the language of divine fire consuming persons for transgression.
- 1 Kings 18:38 (verbal): Fire of the LORD falls and consumes the burnt offering (and licks up the water), illustrating the motif of heavenly fire validating/acting on the cultic context.
- 2 Chronicles 7:1 (verbal): At Solomon's dedication the fire of the LORD descends and consumes the burnt offering and sacrifices, echoing divine fire's role in the sanctuary.
- Acts 5:1-11 (thematic): Ananias and Sapphira are struck dead for deceit within the community's sacred life—a New Testament instance of immediate divine judgment for improper behavior in a holy setting.
- Hebrews 12:29 (allusion): Describes God as 'a consuming fire,' echoing OT theology (and incidents like Nadab and Abihu) that portray God's holiness effecting consuming judgment.
Alternative generated candidates
- And fire came out from before the LORD and consumed them, and they died before the LORD.
- And fire came out from before the LORD and consumed them, and they died before the LORD.
Lev.10.3 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- משה: NOUN,prop,m,sg,abs
- אל: NEG
- אהרן: NOUN,m,sg,abs
- הוא: PRON,3,m,sg
- אשר: PRON,rel
- דבר: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- לאמר: INF,qal,infc
- בקרבי: PREP+PRON,1,sg
- אקדש: VERB,qal,imperfect,1,m,sg
- ועל: CONJ+PREP
- פני: NOUN,m,sg,cons
- כל: DET
- העם: NOUN,m,sg,def
- אכבד: VERB,qal,imperfect,1,m,sg
- וידם: VERB,qal,wayyiqtol,3,m,sg
- אהרן: NOUN,m,sg,abs
Parallels
- Lev.10.1-2 (structural): Immediate context: Nadab and Abihu offer unauthorized fire and are consumed by the LORD — the event that prompts Moses’ declaration and Aaron’s silence.
- Exod.19.10-22 (thematic): God commands the people and priests to consecrate themselves because He will come down on Sinai — the idea that proximity to God requires sanctification mirrors Leviticus 10:3.
- Num.16.35 (verbal): ’Fire came out from the LORD and consumed…’ — a closely parallel report of divine fire consuming those who presumptuously offered incense, underlining God’s holiness and judgment.
- 2 Sam.6.6-7 (thematic): Uzzah is struck for touching the ark to steady it; like Leviticus 10 this episode shows lethal consequences for improper approach to the holy and the necessity of reverence that honors God publicly.
- Isa.6.1-5 (thematic): Isaiah’s vision of the holy LORD and the prophet’s humbled, speechless response (’Woe is me…’) parallels the theme of God’s absolute holiness and the proper human posture (respect/silence) before it.
Alternative generated candidates
- Then Moses said to Aaron, This is what the LORD spoke, saying: Among those who are near me I will show myself holy, and before all the people I will be glorified. And Aaron kept silent.
- Moses said to Aaron, This is what the LORD spoke, saying: Among those who are near me I will be sanctified, and before all the people I will be glorified. And Aaron kept silent.
Lev.10.4 - Details
Original Text
Morphology
- ויקרא: VERB,qal,wayyiqtol,3,m,sg
- משה: NOUN,prop,m,sg,abs
- אל: NEG
- מישאל: NOUN,m,sg,abs
- ואל: CONJ+PREP
- אלצפן: NOUN,m,sg,abs
- בני: NOUN,m,pl,construct
- עזיאל: NOUN,m,sg,abs
- דד: NOUN,m,sg,abs
- אהרן: NOUN,m,sg,abs
- ויאמר: VERB,qal,perf,3,m,sg
- אלהם: PREP+PRON,3,m,pl
- קרבו: VERB,qal,imperative,2,m,pl
- שאו: VERB,qal,imperative,2,m,pl
- את: PRT,acc
- אחיכם: NOUN,m,sg,abs+2,m,pl
- מאת: PREP
- פני: NOUN,m,sg,cons
- הקדש: NOUN,m,sg,def
- אל: NEG
- מחוץ: PREP
- למחנה: PREP+NOUN,m,sg,abs
Parallels
- Numbers 4:15 (verbal): Instructs specific families (Kohathites) to carry sacred items but not to touch holy things lest they die — parallels the careful assignment of others to remove/handle what is connected to the sanctuary.
- Numbers 16:27-33 (structural): Moses commands people to move away from the tents of those judged by God and then God executes judgment — similar sequence of Moses ordering separation/ removal in the context of divine punishment.
- 2 Samuel 6:6-8 (thematic): Uzzah struck dead for touching the ark; highlights the danger of improper contact with holy things and the need to follow prescribed procedures for handling the sacred, paralleling the removal of the slain from the sanctuary area.
- Leviticus 21:1-3 (thematic): Laws prohibiting priests from becoming ritually defiled by contact with the dead or mourning for the dead near the sanctuary — connects to protecting priestly purity and delegating removal of the dead outside the camp.
Alternative generated candidates
- And Moses called to Mishael and Elzaphan, the sons of Uzziel, Aaron’s uncle, and said to them, Come near, carry your brothers from before the sanctuary to the outside of the camp.
- Moses called to Mishael and Elzaphan, sons of Uzziel, the uncle of Aaron, and said to them: Draw near, carry your brothers from the front of the sanctuary to outside the camp.
Lev.10.5 - Details
Original Text
Morphology
- ויקרבו: VERB,qal,impf,3,m,pl
- וישאם: VERB,qal,impf,3,m,sg
- בכתנתם: NOUN,f,sg,suff
- אל: NEG
- מחוץ: PREP
- למחנה: PREP+NOUN,m,sg,abs
- כאשר: CONJ
- דבר: NOUN,m,sg,abs
- משה: NOUN,prop,m,sg,abs
Parallels
- Leviticus 21:1-4 (thematic): Rules limiting priests' contact with the dead and restricting public mourning—parallels the concern in Lev 10 for priestly purity and controlled response to death.
- Leviticus 13:45-46 (verbal): The injunction that a person declared unclean must wear torn clothes, cry 'Unclean,' and live outside the camp echoes the motif of removal from the camp and altered dress in Lev 10:5.
- Numbers 5:2-3 (structural): Commands to send the unclean outside the camp reflect the same structural practice of removing persons or corpses from the camp, as in Lev 10:5.
- Jeremiah 16:5-7 (allusion): God's command to Jeremiah not to attend funerals or perform customary mourning rites parallels the idea of prescribed, nonstandard responses to death prescribed in Lev 10 (restrictions on mourning and movement).
- 2 Samuel 12:20-23 (thematic): David's washing and changing garments after his son's death (and his restraint of outward lament) echoes the interface of clothing-change and controlled public behavior surrounding death found in Lev 10:5.
Alternative generated candidates
- So they came near and carried them in their tunics to the outside of the camp, as Moses had spoken.
- They drew near and carried them in their tunics to outside the camp, as Moses had spoken.
Lev.10.6 - Details
Original Text
Morphology
- ויאמר: VERB,qal,perf,3,m,sg
- משה: NOUN,prop,m,sg,abs
- אל: NEG
- אהרן: NOUN,m,sg,abs
- ולאלעזר: CONJ+PREP+NOUN,m,sg,abs
- ולאיתמר: CONJ+PREP+NOUN,m,sg,abs
- בניו: NOUN,m,pl,cs
- ראשיכם: NOUN,m,pl,def,poss:2,m,pl
- אל: NEG
- תפרעו: VERB,qal,imperfect,2,m,pl
- ובגדיכם: CONJ+NOUN,m,pl,abs+2mp
- לא: PART_NEG
- תפרמו: VERB,qal,imperfect,2,m,pl
- ולא: CONJ
- תמתו: VERB,qal,impf,2,m,pl
- ועל: CONJ+PREP
- כל: DET
- העדה: NOUN,f,sg,def
- יקצף: VERB,qal,impf,3,m,sg
- ואחיכם: CONJ+NOUN,m,pl,abs+2mp
- כל: DET
- בית: NOUN,m,sg,abs
- ישראל: NOUN,m,sg,abs
- יבכו: VERB,qal,impf,3,m,pl
- את: PRT,acc
- השרפה: NOUN,f,sg,def
- אשר: PRON,rel
- שרף: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Leviticus 21:10 (verbal): Uses near-identical priestly language prohibiting the high priest from uncovering his head or tearing his clothes—language and ritual concern closely parallel Lev 10:6’s prohibition on disheveling hair and tearing garments.
- Leviticus 21:1-3 (thematic): Sets a broader priestly rule that priests must not make themselves ceremonially unclean for the dead or engage in ordinary mourning practices, providing the legal/theological background for Moses’ injunction to Aaron and his sons.
- Jeremiah 16:5 (thematic): The prophet is commanded not to enter houses of mourning or lament for the dead—another instance where God forbids customary mourning behavior as a sign-act, thematically similar to Lev 10:6.
- Ezekiel 24:17-18 (thematic): Ezekiel is instructed not to weep or mourn in the usual way as a prophetic sign (suppressing public lamentation), paralleling Lev 10:6’s prohibition on outward mourning gestures.
- 2 Samuel 1:11-12 (thematic): Describes customary mourning actions (tearing garments, lamenting for Saul and Jonathan). Serves as a contrast to Lev 10:6 by illustrating the normal practices that Moses explicitly forbids the priests to perform.
Alternative generated candidates
- And Moses said to Aaron and to Eleazar and to Ithamar, his sons, Do not let the hair of your heads go unkempt, and do not tear your garments, lest you die and wrath come upon all the congregation; but your brothers, all the house of Israel, shall weep over the burning that the LORD has kindled.
- Moses said to Aaron and to Eleazar and to Ithamar, his sons: Do not let your hair hang loose, and do not tear your garments, lest you die and wrath come upon all the congregation; but your brothers, all the house of Israel, shall bewail the burning that the LORD has burned.
Lev.10.7 - Details
Original Text
Morphology
- ומפתח: CONJ+NOUN,m,sg,cs
- אהל: NOUN,m,sg,construct
- מועד: NOUN,m,sg,abs
- לא: PART_NEG
- תצאו: VERB,qal,impf,2,m,pl
- פן: CONJ
- תמתו: VERB,qal,impf,2,m,pl
- כי: CONJ
- שמן: NOUN,m,sg,abs
- משחת: VERB,qal,perf,2,m,sg
- יהוה: NOUN,prop,m,sg,abs
- עליכם: PREP+PRON,2,m,pl
- ויעשו: VERB,qal,perf,3,m,pl
- כדבר: PREP+NOUN,m,sg,abs
- משה: NOUN,prop,m,sg,abs
Parallels
- Lev.8.33-35 (verbal): Nearly identical injunction during the consecration ceremony: priests must remain at the tent entrance and not go out lest they die, because the anointing oil is on them (close verbal and situational parallel).
- Exod.30.30-33 (thematic): Commands to anoint Aaron and his sons and stresses the sacredness/reservation of the anointing oil — connects the idea that the oil marks consecration and must not be violated.
- Lev.16.2 (structural): Restricts priestly access to the holy place and warns of lethal danger for improper entry — a structural parallel about regulated access to sacred space and the risk of death for transgression.
- Ps.133.2 (thematic): Uses the image of precious oil on Aaron’s head running down his beard to signify consecration and blessing — echoes the significance of the anointing oil as marking Aaron’s sanctified status.
Alternative generated candidates
- And from the entrance of the tent of meeting you shall not go out, lest you die, for the anointing oil of the LORD is upon you. And they did according to the word of Moses.
- Do not go out from the entrance of the tent of meeting, lest you die, for the anointing oil of the LORD is upon you. And they did according to the word of Moses.
Lev.10.8 - Details
Original Text
Morphology
- וידבר: VERB,qal,impf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
- אל: NEG
- אהרן: NOUN,m,sg,abs
- לאמר: INF,qal,infc
Parallels
- Leviticus 10:10-11 (structural): Immediate continuation of the same divine speech—God tells Aaron and his surviving sons to distinguish holy/common and to teach Israel, completing the command introduced in 10:8.
- Numbers 3:10 (thematic): God assigns priestly duties—'to keep charge of the sanctuary' and make atonement—paralleling the role and responsibilities given to Aaron when God speaks to him.
- Exodus 29:1-9 (thematic): Instructions for consecrating Aaron and his sons as priests; like Lev 10:8, God speaks regarding the institution and functions of the priesthood.
- Exodus 28:1-3 (verbal): God directs Moses to bring Aaron and his sons to minister as priests and prescribes garments—another instance of the LORD addressing Aaron about his priestly office.
- Leviticus 21:1 (thematic): God's direct commands about priests' purity and conduct—reflects the same concern for priestly behavior and boundaries expressed when the LORD speaks to Aaron in Lev 10:8.
Alternative generated candidates
- And the LORD spoke to Aaron, saying:
- And the LORD spoke to Aaron, saying:
Lev.10.9 - Details
Original Text
Morphology
- יין: NOUN,m,sg,abs
- ושכר: CONJ+NOUN,m,sg,abs
- אל: NEG
- תשת: VERB,qal,impf,2,m,sg
- אתה: PRON,2,m,sg
- ובניך: CONJ+NOUN,m,pl,abs,suff:2,ms
- אתך: PREP+PRON,2,m,sg
- בבאכם: PREP+VERB,qal,ptc,mp,pl,poss:2,m,pl
- אל: NEG
- אהל: NOUN,m,sg,construct
- מועד: NOUN,m,sg,abs
- ולא: CONJ
- תמתו: VERB,qal,impf,2,m,pl
- חקת: NOUN,f,sg,cons
- עולם: NOUN,m,sg,abs
- לדרתיכם: PREP+NOUN,m,pl,abs+PRON,2,m,pl
Parallels
- Numbers 6:3 (verbal): The Nazirite vow forbids wine and strong drink for the period of the vow — uses the same prohibition language (no wine or strong drink) to mark separation/holiness.
- Judges 13:4-5 (verbal): The angel's instructions about Samson (Nazirite-like) prohibit wine and strong drink from the womb, paralleling the priestly prohibition for those set apart for sacred service.
- Ezekiel 44:21 (verbal): Ezekiel commands priests not to drink wine when they enter the inner court/house, echoing Leviticus' ban on entering the tent of meeting under the influence — a rule linking sobriety and priestly service.
- 1 Timothy 3:3 (thematic): Paul requires overseers not to be 'given to drunkenness' — a New Testament expression of the same principle that leaders in religious office must maintain sobriety.
Alternative generated candidates
- Wine and strong drink you shall not drink—you and your sons with you—when you come into the tent of meeting, lest you die; it shall be a statute forever throughout your generations,
- Wine and strong drink you shall not drink, you and your sons with you, when you come into the tent of meeting, lest you die; it shall be a statute forever throughout your generations.
Lev.10.10 - Details
Original Text
Morphology
- ולהבדיל: CONJ+PREP+VERB,hiphil,inf,NA,NA,NA
- בין: PREP
- הקדש: NOUN,m,sg,def
- ובין: CONJ+PREP
- החל: VERB,qal,perf,3,m,sg
- ובין: CONJ+PREP
- הטמא: ADJ,m,sg,def
- ובין: CONJ+PREP
- הטהור: ADJ,m,sg,def
Parallels
- Lev.10:8-11 (structural): Immediate context: God’s instruction to Aaron and his sons framing the priestly task to distinguish holy/common and unclean/clean (explains purpose and authority for v.10).
- Lev.11:47 (verbal): Uses almost identical language about distinguishing the unclean from the clean in the context of dietary regulations — a direct verbal parallel within Levitical purity legislation.
- Ezekiel 44:23 (verbal): Ezekiel charges priests to teach the people 'the difference between the holy and the common' and to discern 'between the unclean and the clean,' a near-verbatim echo assigning the same priestly instructional role.
- Acts 10:15, 10:28 (allusion): Peter’s vision ('What God has cleansed, do not call common') and his statement not to call people unclean echo and transform the clean/unclean distinction — an NT allusion engaging the Levitical categories and their boundary function.
Alternative generated candidates
- and in order to distinguish between the holy and the common, and between the unclean and the clean,
- and to distinguish between the holy and the common, and between the unclean and the clean,
Lev.10.11 - Details
Original Text
Morphology
- ולהורת: CONJ+PREP,VERB,qal,inf
- את: PRT,acc
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
- את: PRT,acc
- כל: DET
- החקים: NOUN,m,pl,def
- אשר: PRON,rel
- דבר: NOUN,m,sg,abs
- יהוה: NOUN,prop,m,sg,abs
- אליהם: PREP,3,m,pl
- ביד: PREP+NOUN,f,sg,abs
- משה: NOUN,prop,m,sg,abs
Parallels
- Exodus 18:20 (verbal): Moses is instructed to 'teach them the statutes and the laws'—a close verbal and functional parallel to teaching Israel the statutes given by the Lord through Moses.
- Deuteronomy 6:7 (verbal): Commands the teaching of God's commandments 'unto thy children,' echoing the injunction to instruct Israel in the statutes across generations.
- Deuteronomy 4:9 (thematic): Warns Israel to take care and 'teach them to thy children and to thy children's children,' emphasizing transmission of the statutes to the nation like Lev 10:11.
- Joshua 8:34–35 (structural): Joshua reads all 'the words of the law' that Moses commanded to the assembly—an enacted instance of instructing Israel in the statutes given by Moses.
- Nehemiah 8:8 (thematic): The Levites 'read in the book... and gave the sense, and caused them to understand the reading,' illustrating the role of teaching and explaining God's law to the people, parallel to Lev 10:11.
Alternative generated candidates
- and to teach the Israelites all the statutes that the LORD has spoken to them through Moses.
- and to teach the Israelites all the statutes that the LORD has spoken to them through Moses.
Lev.10.12 - Details
Original Text
Morphology
- וידבר: VERB,qal,impf,3,m,sg
- משה: NOUN,prop,m,sg,abs
- אל: NEG
- אהרן: NOUN,m,sg,abs
- ואל: CONJ+PREP
- אלעזר: NOUN,prop,m,sg,abs
- ואל: CONJ+PREP
- איתמר: NOUN,prop,m,sg,abs
- בניו: NOUN,m,pl,cs
- הנותרים: PART,qal,ptc,m,pl,def
- קחו: VERB,qal,impv,2,pl
- את: PRT,acc
- המנחה: NOUN,f,sg,def
- הנותרת: ADJ,ptc,qal,f,sg,def
- מאשי: NOUN,m,pl,constr
- יהוה: NOUN,prop,m,sg,abs
- ואכלוה: VERB,qal,perf,3,m,pl,OBJ=3,f,sg
- מצות: NOUN,f,pl,abs
- אצל: PREP
- המזבח: NOUN,m,sg,def
- כי: CONJ
- קדש: NOUN,f,sg,abs
- קדשים: NOUN,m,pl,abs
- הוא: PRON,3,m,sg
Parallels
- Leviticus 6:16–18 (verbal): Specifies that the meal/grain offering is to be eaten by Aaron and his sons in a holy place and that a defiled priest may not eat—language and legal point parallel to Moses' instruction to eat the remaining offering beside the altar.
- Leviticus 7:6–10 (thematic): Describes the priestly portion in peace/fellowship offerings and the rule that portions belong to Aaron and his sons, echoing the allocation and consumption of sacred offerings by the priests.
- Numbers 18:8–11 (structural): Details the priestly rights to the best of offerings and that certain holy portions are for the priests and must be eaten in a holy place—parallel institutional rule about who may eat sacred food.
- Leviticus 22:10–12 (thematic): Declares that only priests (descendants of Aaron) may eat holy things and that those unclean must not partake until purified—reinforces the purity and exclusive consumption principles underlying Lev. 10:12.
- Exodus 29:33–34 (allusion): As part of the ordination ritual, sacrificial meat is to be eaten in the holy place by the priests for a set period, an earlier rite that anticipates the practice Moses commands in Leviticus 10:12.
Alternative generated candidates
- And Moses spoke to Aaron and to Eleazar and to Ithamar, his remaining sons, Take the remainder of the grain offering from the LORD’s offerings by fire, and eat it unleavened beside the altar, for it is most holy.
- Moses spoke to Aaron and to Eleazar and to Ithamar, his remaining sons: Take the grain offering that remains from the LORD’s fire-offerings and eat it unleavened beside the altar, for it is most holy.
Lev.10.13 - Details
Original Text
Morphology
- ואכלתם: CONJ+VERB,qal,perf,2,m,pl
- אתה: PRON,2,m,sg
- במקום: PREP+NOUN,m,sg,abs
- קדש: NOUN,f,sg,abs
- כי: CONJ
- חקך: NOUN,m,sg,suff
- וחק: CONJ+NOUN,m,sg,abs
- בניך: NOUN,m,pl,abs+POSS,2,m,sg
- הוא: PRON,3,m,sg
- מאשי: NOUN,m,pl,constr
- יהוה: NOUN,prop,m,sg,abs
- כי: CONJ
- כן: ADV
- צויתי: VERB,qal,perf,1,m,sg
Parallels
- Exod.29:33-34 (verbal): Directly parallels the command that the priest shall eat certain sacrificial portions 'in the holy place' and that these are the priest's due by statute — language and legal force echo Lev 10:13.
- Lev.6:16-18 (verbal): Prescribes that the priest who makes atonement shall eat the sin offering in the holy place and treats these portions as 'most holy,' matching Lev 10:13's instruction about eating in the sanctuary and the priestly share.
- Num.18:8-15 (thematic): Gives detailed regulations on the priests' entitlement to portions of the offerings (what belongs to Aaron and his sons) and stresses the holiness of those portions, reflecting Lev 10:13's claim of priestly and hereditary due.
- Deut.18:3-5 (thematic): Affirms the priests' right to receive portions from sacrifices offered by the people and presents priestly sustenance as an allotted due, paralleling the theme of Lev 10:13.
Alternative generated candidates
- You shall eat it in a holy place, for it is your due and your sons’ due from the offerings by fire of the LORD; for so I have been commanded.
- You shall eat it in a holy place, for it is your due and your sons’ due from the LORD’s fire-offerings; for so I have been commanded.
Lev.10.14 - Details
Original Text
Morphology
- ואת: CONJ
- חזה: NOUN,f,sg,abs
- התנופה: NOUN,f,sg,def
- ואת: CONJ
- שוק: NOUN,m,sg,abs
- התרומה: NOUN,f,sg,def
- תאכלו: VERB,qal,impf,2,mp
- במקום: PREP+NOUN,m,sg,abs
- טהור: ADJ,m,sg
- אתה: PRON,2,m,sg
- ובניך: CONJ+NOUN,m,pl,abs,suff:2,ms
- ובנתיך: CONJ+NOUN,f,pl,abs,suff:2,ms
- אתך: PREP+PRON,2,m,sg
- כי: CONJ
- חקך: NOUN,m,sg,abs,prsfx:2,m,sg
- וחק: CONJ+NOUN,m,sg,abs
- בניך: NOUN,m,pl,abs+POSS,2,m,sg
- נתנו: VERB,qal,perf,3,pl
- מזבחי: NOUN,m,sg,abs+1cs
- שלמי: NOUN,m,pl,constr
- בני: NOUN,m,pl,construct
- ישראל: NOUN,m,sg,abs
Parallels
- Exodus 29:27-28 (verbal): Explicitly assigns the breast of the wave offering and one of the legs of the heave offering to Aaron and his sons—same ritual items and priestly entitlement named in Lev 10:14.
- Numbers 18:8-11 (thematic): God's reiteration that the wave-breast and heave-portion are the priests' perpetual due; connects the Levitical claim on these portions and the rationale that they are given for priestly service.
- Deuteronomy 18:3-5 (thematic): Sets out the general principle that priests (and Levites) receive portions from sacrificial offerings as their due for service—parallels Leviticus' justification for priestly consumption of designated parts.
- Leviticus 10:12-15 (structural): Immediate context in which Moses instructs Eleazar and Ithamar to eat the designated priestly portions in a holy place and explains that those parts are given to the priests and their households as their portion for service.
Alternative generated candidates
- And the breast of the wave offering and the thigh of the contribution you shall eat in a clean place, you and your sons and your daughters with you; for they have been given as your due and your sons’ due from the sacrifices of the peace offerings of the Israelites.
- And the breast of the wave offering and the thigh of the contribution you shall eat in a clean place, you and your sons and your daughters with you; for they have been given as your due and your sons’ due from the sacrifices of well-being of the Israelites.
Lev.10.15 - Details
Original Text
Morphology
- שוק: NOUN,m,sg,abs
- התרומה: NOUN,f,sg,def
- וחזה: NOUN,m,sg,cons
- התנופה: NOUN,f,sg,def
- על: PREP
- אשי: NOUN,f,sg,cstr
- החלבים: NOUN,m,pl,def
- יביאו: VERB,qal,impf,3,m,pl
- להניף: VERB,hiph,inf
- תנופה: NOUN,f,sg,abs
- לפני: PREP
- יהוה: NOUN,prop,m,sg,abs
- והיה: VERB,qal,imperfect,3,m,sg
- לך: PRON,2,m,sg
- ולבניך: NOUN,m,pl,poss:2,m,sg
- אתך: PREP+PRON,2,m,sg
- לחק: PREP+NOUN,m,sg,abs
- עולם: NOUN,m,sg,abs
- כאשר: CONJ
- צוה: VERB,qal,perf,3,m,sg
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Leviticus 10:14 (structural): Immediate parallel in the same pericope: identifies the remainder of the LORD's offerings that may be eaten by Aaron and his sons, leading directly into v.15’s grant of the portions as a perpetual statute.
- Leviticus 7:31-34 (verbal): Describes the wave-breast and heave-shoulder as the priests’ portion and specifies they are to be Aaron’s and his sons’ by a statute forever—language and priestly allocation echoed in Lev 10:15.
- Exodus 29:27-28 (thematic): In the consecration of Aaron and his sons their allotted portions from the offerings are assigned “to Aaron and his sons… a statute for ever,” paralleling Lev 10:15’s emphasis on priestly entitlement and perpetuity.
- Numbers 18:10-11 (verbal): Declares that certain heave- and wave-offerings are given to Aaron and his sons as their portion, tying the same ritual items (חזה, שוק/כתף) to priestly support and perpetual statute as in Lev 10:15.
- Deuteronomy 18:3-4 (thematic): States that the priest receives the shoulder, the breast and the third part as his due and that the priests have no inheritance among the people—reflecting the same concern for priestly maintenance by designated portions found in Lev 10:15.
Alternative generated candidates
- The thigh of the contribution and the breast of the wave offering they shall bring with the fat parts to be burned as offerings, to wave as a wave offering before the LORD; and it shall be yours and your sons with you as a perpetual statute, as the LORD has commanded.
- The thigh of the contribution and the breast of the wave offering they shall bring with the fire-offerings of the fat pieces to wave as a wave offering before the LORD; and it shall be for you and for your sons with you as a statute forever, as the LORD commanded.
Lev.10.16 - Details
Original Text
Morphology
- ואת: CONJ
- שעיר: NOUN,m,sg,abs
- החטאת: NOUN,f,sg,def
- דרש: VERB,qal,perf,3,m,sg
- דרש: VERB,qal,perf,3,m,sg
- משה: NOUN,prop,m,sg,abs
- והנה: ADV
- שרף: VERB,qal,perf,3,m,sg
- ויקצף: VERB,qal,impf,3,m,sg
- על: PREP
- אלעזר: NOUN,m,sg,prop
- ועל: CONJ+PREP
- איתמר: VERB,qal,perf,3,m,sg
- בני: NOUN,m,pl,construct
- אהרן: NOUN,m,sg,abs
- הנותרם: NOUN,m,sg,def,poss3mp
- לאמר: INF,qal,infc
Parallels
- Lev.10:1-3 (structural): Immediate context: Nadab and Abihu’s unauthorized offering and death explain the crisis that leads Moses to inquire about the sin‑goat and to be angry with Eleazar and Ithamar.
- Lev.10:17-20 (structural): Direct continuation: Moses’ rebuke to Eleazar and Ithamar for not consuming the sin offering and his explanation of how the deaths affected their ability to perform priestly duties.
- Lev.6:25-30 (verbal): Prescribes that priests are to eat certain offerings in a holy place and avoid profaning the sanctuary—legal background for Moses’ complaint about the handling of the sin offering.
- Exod.32:21-24 (thematic): Moses’ confrontational questioning of Aaron over cultic misconduct (the golden calf) parallels Moses’ inquiry and anger regarding priestly failure in Leviticus 10:16.
- 1 Sam.2:12-17 (thematic): Eli’s sons profane the offerings and misuse priestly privileges, drawing prophetic/cultic rebuke—analogous theme of priests mishandling sacrificial rites and incurring judgment.
Alternative generated candidates
- Now Moses made diligent inquiry about the goat of the sin offering, and, behold, it had been burned; so he was angry with Eleazar and with Ithamar, Aaron’s remaining sons, saying:
- Moses made diligent inquiry about the goat of the sin offering; and behold, it had been burned. And he was angry with Eleazar and Ithamar, Aaron’s remaining sons, saying:
Lev.10.17 - Details
Original Text
Morphology
- מדוע: ADV
- לא: PART_NEG
- אכלתם: VERB,qal,perf,2,m,pl
- את: PRT,acc
- החטאת: NOUN,f,sg,def
- במקום: PREP+NOUN,m,sg,abs
- הקדש: NOUN,m,sg,def
- כי: CONJ
- קדש: NOUN,f,sg,abs
- קדשים: NOUN,m,pl,abs
- הוא: PRON,3,m,sg
- ואתה: CONJ+PRON,2,m,sg
- נתן: VERB,qal,perf,3,m,sg
- לכם: PREP,2,m,pl
- לשאת: VERB,qal,inf
- את: PRT,acc
- עון: NOUN,m,sg,abs
- העדה: NOUN,f,sg,def
- לכפר: PREP+VERB,qal,inf
- עליהם: PREP,3,m,pl
- לפני: PREP
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Leviticus 6:18 (verbal): Explicitly states that the sin offering is 'most holy' and that the male priests are to eat it—direct verbal/legal parallel to 'it is most holy' and the priestly portion in Lev 10:17.
- Leviticus 7:6–7 (verbal): Describes portions of sacrifices (wave breast, heave shoulder) as 'most holy' given to Aaron and his sons—parallels the assignment of holy sacrificial portions to the priests.
- Numbers 18:1, 8–9 (structural): God assigns to Aaron and his sons responsibility for the sanctuary and declares that the holy things of Israel are their portion—parallels 'you were given to bear the iniquity of the congregation' and the priestly entitlement to holy food.
- Leviticus 4:20 (thematic): Speaks of the priest making atonement for the people with the sin offering—echoes Lev 10:17's statement that the priests are given the offering 'to make atonement for them before the LORD.'
- Hebrews 2:17 (allusion): Applies the priestly role typified in Leviticus to Christ: he becomes a high priest 'to make propitiation for the sins of the people,' reflecting the temple/priestly function of bearing and atoning for communal sin.
Alternative generated candidates
- Why did you not eat the sin offering in the holy place? For it is most holy, and it has been given you to bear the iniquity of the congregation, to make atonement for them before the LORD.
- Why did you not eat the sin offering in the holy place? For it is most holy, and it has been given to you to bear the iniquity of the congregation, to make atonement for them before the LORD.
Lev.10.18 - Details
Original Text
Morphology
- הן: PART
- לא: PART_NEG
- הובא: VERB,hophal,perf,3,m,sg
- את: PRT,acc
- דמה: NOUN,m,sg,abs+PRON,3,f,sg
- אל: NEG
- הקדש: NOUN,m,sg,def
- פנימה: ADV
- אכול: NOUN,m,sg,abs
- תאכלו: VERB,qal,impf,2,mp
- אתה: PRON,2,m,sg
- בקדש: PREP
- כאשר: CONJ
- צויתי: VERB,qal,perf,1,m,sg
Parallels
- Exodus 29:33-34 (verbal): Specifies that priests are to eat certain sacrificial portions “in the holy place,” a close verbal echo of Lev 10:18’s instruction to eat the most holy meat in the sanctuary.
- Leviticus 7:30 (verbal): Law about priests eating portions of offerings in the holy place; parallels Lev 10:18’s concern with where and by whom sacrificial meat that was not fully processed (blood not brought in) may be eaten.
- Leviticus 17:11-12 (thematic): Emphasizes that life is in the blood and that blood must be brought to the altar/handled at the sanctuary — directly relevant to the observation in 10:18 that the blood had not been brought into the sanctuary.
- Numbers 18:8-11 (thematic): Assigns to Aaron and his sons the holy portions and the priests’ right to eat sacred gifts; parallels the allocation and consumption rules for ‘most holy’ offerings reflected in Lev 10:18.
- Leviticus 22:10-16 (thematic): Regulates who may eat holy things (priests in a state of ritual purity, their households) and under what conditions, echoing Lev 10:18’s designation of the meat as ‘most holy’ and its restricted consumers.
Alternative generated candidates
- See, its blood was not brought into the sanctuary within; you should certainly have eaten it in the holy place, as I commanded.
- Behold, its blood was not brought into the sanctuary within; you should certainly have eaten it in the holy place, as I commanded.
Lev.10.19 - Details
Original Text
Morphology
- וידבר: VERB,qal,impf,3,m,sg
- אהרן: NOUN,m,sg,abs
- אל: NEG
- משה: NOUN,prop,m,sg,abs
- הן: PART
- היום: NOUN,m,sg,def
- הקריבו: VERB,qal,perf,3,pl
- את: PRT,acc
- חטאתם: NOUN,f,sg,abs,3,m,pl
- ואת: CONJ
- עלתם: NOUN,f,sg,abs,3,m,pl
- לפני: PREP
- יהוה: NOUN,prop,m,sg,abs
- ותקראנה: VERB,qal,wayyiqtol,3,f,pl
- אתי: PRON,1,sg
- כאלה: DEM,f,pl
- ואכלתי: VERB,qal,perf,1,m,sg
- חטאת: NOUN,f,sg,abs
- היום: NOUN,m,sg,def
- הייטב: ADV
- בעיני: PREP+NOUN,f,pl,abs
- יהוה: NOUN,prop,m,sg,abs
Parallels
- Lev.10.1-3 (structural): Immediate narrative context — the death of Nadab and Abihu for offering strange fire (vv.1–2) and God’s injunction to Aaron (v.3) explain why Aaron refuses to eat the sin offering.
- Exod.29.31-34 (verbal): Prescribes that the sin offering is to be eaten by Aaron and his sons in the holy place and is 'most holy' — Aaron’s statement in Lev 10:19 invokes this priestly entitlement and explains why, given the recent deaths, he cannot in good conscience partake.
- Lev.22.4-16 (thematic): Regulations that those who are ceremonially unclean (e.g., contact with the dead) shall not eat holy things provide the legal/theological basis for Aaron’s refusal to eat the sin offering after the deadly cultic incident.
- Lev.21.1-4 (thematic): Command that priests must not make themselves unclean by contact with the dead (except for close kin) highlights the priestly purity concerns motivating Aaron’s abstention from the sacrificial meal.
Alternative generated candidates
- And Aaron said to Moses, See, today they have presented their sin offering and their burnt offering before the LORD, and such things as these have happened to me; and if I had eaten the sin offering today, would it have been good in the LORD’s eyes?
- Aaron spoke to Moses: Behold, today they presented their sin offering and their burnt offering before the LORD, and such things have befallen me; and if I had eaten the sin offering today, would it have been good in the LORD’s sight?
Lev.10.20 - Details
Original Text
Morphology
- וישמע: VERB,qal,imperfect,3,m,sg
- משה: NOUN,prop,m,sg,abs
- וייטב: VERB,qal,imperfect,3,m,sg
- בעיניו: PREP+NOUN,m,pl,abs+3ms
Parallels
- Lev.10:19 (structural): Immediate narrative context: the verse just before 10:20 records Aaron’s explanation about the priests’ eating of the sacrificial flesh; 10:20 is the narrator’s comment that Moses heard and approved.
- Lev.6:26 (verbal): Legal parallel: declares that every male among the priests may eat of a sin offering (‘it is most holy to him’), providing the cultic basis for Aaron’s eating that Moses approves.
- Lev.7:18 (verbal): Ritual regulation: specifies that the remainder of the flesh of the sin offering must be eaten in a holy place—directly relevant to the question that Moses hears and accepts in 10:20.
- Num.18:9-11 (thematic): Priestly entitlement theme: assigns to Aaron and his sons the portions of holy things and the right to eat certain offerings, paralleling the institutional justification for the priests’ consumption that Moses endorses.
Alternative generated candidates
- And Moses heard, and it was good in his eyes.
- And Moses heard, and it was pleasing in his sight.
And Nadab and Abihu, the sons of Aaron, each took his censer, put fire in it, and set incense upon it, and presented before the LORD unauthorized fire, which he had not commanded them. And fire came out from before the LORD and consumed them, and they died before the LORD.
Then Moses said to Aaron, This is what the LORD spoke, saying, Among those who are near me I will be sanctified, and before all the people I will be glorified. And Aaron held his peace. And Moses called to Mishael and to Elzaphan, sons of Uzziel, Aaron’s uncle, and said to them, Come near; carry your brothers from before the sanctuary to outside the camp. So they came near and carried them in their tunics to outside the camp, as Moses had spoken. And Moses said to Aaron, and to Eleazar and to Ithamar his sons, Do not let the hair of your heads go loose, and do not tear your garments, so that you do not die and wrath come upon all the congregation; but your brothers, all the house of Israel, shall weep for the burning that the LORD has kindled. And from the entrance of the tent of meeting you shall not go out, lest you die, for the anointing oil of the LORD is upon you. And they did according to the word of Moses. And the LORD spoke to Aaron, saying,
Wine and strong drink you shall not drink, you or your sons with you, when you come into the tent of meeting, lest you die; it shall be a perpetual statute throughout your generations,
and so that you may distinguish between the holy and the common, and between the unclean and the clean,
and so that you may teach the Israelites all the statutes that the LORD has spoken to them by the hand of Moses. And Moses spoke to Aaron and to Eleazar and to Ithamar, his remaining sons, Take the grain offering that remains from the LORD’s fire-offerings, and eat it unleavened beside the altar, for it is most holy.
You shall eat it in a holy place, for it is your due and your sons’ due from the LORD’s fire-offerings; for so I have been commanded. And the breast of the wave offering and the thigh of the contribution you shall eat in a clean place, you and your sons and your daughters with you; for they have been given as your due and your sons’ due from the sacrifices of the peace offerings of the Israelites.
The thigh of the contribution and the breast of the wave offering they shall bring with the fire-offerings of the fat parts, to wave as a wave offering before the LORD; and it shall be for you and for your sons with you as a perpetual statute, as the LORD has commanded. And Moses diligently inquired about the goat of the sin offering, and behold, it had been burned; and he was angry with Eleazar and Ithamar, Aaron’s surviving sons, and said,
Why have you not eaten the sin offering in the holy place? For it is most holy, and it has been given to you to bear the iniquity of the congregation, to make atonement for them before the LORD.
Behold, its blood was not brought into the sanctuary within; you must certainly eat it in the holy place, as I commanded. And Aaron spoke to Moses, See, today they have presented their sin offering and their burnt offering before the LORD, and such things have befallen me; and if I had eaten the sin offering today, would it have been good in the eyes of the LORD? And Moses heard, and it pleased him.