Imamat 10:1-20
Konteks10:1 Then 1 Aaron’s sons, Nadab and Abihu, each took his fire pan and put fire in it, set incense on it, and presented strange fire 2 before the Lord, which he had not commanded them to do. 10:2 So fire went out from the presence of the Lord 3 and consumed them so that they died before the Lord. 10:3 Moses then said to Aaron, “This is what the Lord spoke: ‘Among the ones close to me I will show myself holy, 4 and in the presence of all the people I will be honored.’” 5 So Aaron kept silent. 10:4 Moses then called to Mishael and Elzaphan, the sons of Uzziel, Aaron’s uncle, and said to them, “Come near, carry your brothers away from the front of the sanctuary to a place outside the camp.” 10:5 So they came near and carried them away in their tunics to a place outside the camp just as Moses had spoken. 10:6 Then Moses said to Aaron and to Eleazar and Ithamar his other two sons, “Do not 6 dishevel the hair of your heads 7 and do not tear your garments, so that you do not die and so that wrath does not come on the whole congregation. Your brothers, all the house of Israel, are to mourn the burning which the Lord has caused, 8 10:7 but you must not go out from the entrance of the Meeting Tent lest you die, for the Lord’s anointing oil is on you.” So they acted according to the word of Moses.
10:8 Then the Lord spoke to Aaron, 10:9 “Do not drink wine or strong drink, you and your sons with you, when you enter into the Meeting Tent, so that you do not die, which is a perpetual statute throughout your generations, 9 10:10 as well as 10 to distinguish between the holy and the common, and between the unclean and the clean, 11 10:11 and to teach the Israelites all the statutes that the Lord has spoken to them through 12 Moses.”
10:12 Then Moses spoke to Aaron and to Eleazar and Ithamar, his remaining sons, “Take the grain offering which remains from the gifts of the Lord and eat it unleavened beside the altar, for it is most holy. 10:13 You must eat it in a holy place because it is your allotted portion 13 and the allotted portion of your sons from the gifts 14 of the Lord, for this is what I have been commanded. 15 10:14 Also, the breast of the wave offering and the thigh of the contribution offering you must eat in a ceremonially 16 clean place, you and your sons and daughters with you, for they have been given as your allotted portion and the allotted portion of your sons from the peace offering sacrifices of the Israelites. 17 10:15 The thigh of the contribution offering and the breast of the wave offering they must bring in addition to the gifts of the fat parts to wave them as a wave offering before the Lord, and it will belong to you and your sons with you for a perpetual statute just as the Lord has commanded.”
10:16 Later Moses sought diligently for the sin offering male goat, 18 but it had actually been burnt. 19 So he became angry at Eleazar and Ithamar, Aaron’s remaining sons, saying, 10:17 “Why did you not eat the sin offering in the sanctuary? For it is most holy and he gave it to you to bear the iniquity of the congregation, 20 to make atonement on their behalf before the Lord. 10:18 See here! 21 Its blood was not brought into the holy place within! 22 You should certainly have eaten it in the sanctuary just as I commanded!” 10:19 But Aaron spoke to Moses, “See here! 23 Just today they presented their sin offering and their burnt offering before the Lord and such things as these have happened to me! If I had eaten a sin offering today would the Lord have been pleased?” 24 10:20 When Moses heard this explanation, he was satisfied. 25
Imamat 24:10-16
Konteks24:10 Now 26 an Israelite woman’s son whose father was an Egyptian went out among the Israelites, and the Israelite woman’s son and an Israelite man 27 had a fight in the camp. 24:11 The Israelite woman’s son misused the Name and cursed, 28 so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.) 24:12 So they placed him in custody until they were able 29 to make a clear legal decision for themselves based on words from the mouth of the Lord. 30
24:13 Then the Lord spoke to Moses: 24:14 “Bring the one who cursed outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death. 31 24:15 Moreover, 32 you are to tell the Israelites, ‘If any man curses his God 33 he will bear responsibility for his sin, 24:16 and one who misuses 34 the name of the Lord must surely be put to death. The whole congregation must surely stone him, whether he is a foreigner or a native citizen; when he misuses the Name he must be put to death.
[10:1] 1 tn Although it has been used elsewhere in this translation as an English variation from the ubiquitous use of vav in Hebrew, in this instance “then” as a rendering for vav is intended to show that the Nadab and Abihu catastrophe took place on the inauguration day described in Lev 9. The tragic incident in Lev 10 happened in close temporal connection to the
[10:1] 2 tn The expression “strange fire” (אֵשׁ זָרָה, ’esh zarah) seems imprecise (cf. NAB “profane fire”; NIV “unauthorized fire”; NRSV “unholy fire”; NLT “a different kind of fire”) and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from someplace other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” אִישׁ זָר (’ish zar) in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” קְטֹרֶת זָרָה (qÿtoreh zarah) on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).
[10:2] 3 tn See the note on 9:24a.
[10:3] 4 tn The Niphal verb of the Hebrew root קָדַשׁ (qadash) can mean either “to be treated as holy” (so here, e.g., BDB 873 s.v. קָּדַשׁ, LXX, NASB, and NEB) or “to show oneself holy” (so here, e.g., HALOT 1073 s.v. קדשׁnif.1, NIV, NRSV, NLT; J. Milgrom, Leviticus [AB], 1:595, 601-3; and J. E. Hartley, Leviticus [WBC], 133-34). The latter rendering seems more likely here since, in the immediate context, the
[10:3] 5 tn In this context the Niphal of the Hebrew root כָּבֵד (kaved) can mean “to be honored” (e.g., NASB and NIV here), “be glorified” (ASV, NRSV and NLT here), or “glorify oneself, show one’s glory” (cf. NAB; e.g., specifically in this verse HALOT 455 s.v. כבדnif.3; J. Milgrom, Leviticus [AB], 1:595, 603-4; and J. E. Hartley, Leviticus [WBC], 126, 134). Comparing this clause with the previous one (see the note above), the point may be that when the
[10:6] 6 tc Smr has “you must not” (לֹא, lo’) rather than the MT’s “do not” (אַל, ’al; cf. the following negative לֹא, lo’, in the MT).
[10:6] 7 tn Heb “do not let free your heads.” Some have taken this to mean, “do not take off your headgear” (cf. NAB, NASB), but it probably also involves leaving one’s hair unkempt as a sign of mourning (see J. Milgrom, Leviticus [AB], 1:608-9; cf. NCV, TEV, CEV, NLT).
[10:6] 8 tn Heb “shall weep [for] the burning which the
[10:9] 9 tn Heb “a perpetual statute for your generations”; NAB “a perpetual ordinance”; NRSV “a statute forever”; NLT “a permanent law.” The Hebrew grammar here suggests that the last portion of v. 9 functions as both a conclusion to v. 9 and an introduction to vv. 10-11. It is a pivot clause, as it were. Thus, it was a “perpetual statute” to not drink alcoholic beverages when ministering in the tabernacle, but it was also a “perpetual statue” to distinguish between holy and profane and unclean and clean (v. 10) as well as to teach the children of Israel all such statutes (v. 11).
[10:10] 10 tn Heb “and,” but regarding the translation “as well as,” see the note at the end of v. 9.
[10:10] 11 sn The two pairs of categories in this verse refer to: (1) the status of a person, place, thing, or time – “holy” (קֹדֶשׁ, qodesh) versus “common” (חֹל, khol); as opposed to (2) the condition of a person, place, or thing – “unclean” (טָמֵא, tame’) versus “clean” (טָהוֹר, tahor). Someone or something could gain “holy” status by being “consecrated” (i.e., made holy; e.g., the Hebrew Piel קִדֵּשׁ (qiddesh) in Lev 8:15, 30), and to treat someone or something that was holy as if it were “common” would be to “profane” that person or thing (the Hebrew Piel הִלֵּל [hillel], e.g., in Lev 19:29 and 22:15). Similarly, on another level, someone or something could be in a “clean” condition, but one could “defile” (the Hebrew Piel טִמֵּא [timme’], e.g., in Gen 34:5 and Num 6:9) that person or thing and thereby make it “unclean.” To “purify” (the Hebrew Piel טִהֵר [tiher], e.g., in Lev 16:19 and Num 8:6, 15) that unclean person or thing would be to make it “clean” once again. With regard to the animals (Lev 11), some were by nature “unclean,” so they could never be eaten, but others were by nature “clean” and, therefore, edible (Lev 11:2, 46-47). The meat of clean animals could become inedible by too long of a delay in eating it, in which case the Hebrew term פִּגּוּל (pigul) “foul, spoiled” is used to describe it (Lev 7:18; 19:7; cf. also Ezek 4:14 and Isa 65:4), not the term for “unclean” (טָהוֹר, tahor). Strictly speaking, therefore, unclean meat never becomes clean, and clean meat never becomes unclean.
[10:11] 12 tn Heb “by the hand of” (so KJV).
[10:13] 13 tn Heb “statute” (cf. 10:9, 11); cf. KJV, NAB, NASB, NRSV “due”; NIV “share”; NLT “regular share.”
[10:13] 14 tn For the rendering of the Hebrew אִשֶׁה (’isheh) as “gift” rather than “offering [made] by fire,” see the note on Lev 1:9.
[10:13] 15 sn Cf. Lev 2:3 and 6:14-18 [6:7-11 HT] for these regulations.
[10:14] 16 tn The word “ceremonially” has been supplied in the translation to clarify that the cleanness of the place specified is ritual or ceremonial in nature.
[10:14] 17 sn Cf. Lev 7:14, 28-34 for these regulations.
[10:16] 18 sn This is the very same male goat offered in Lev 9:15 (cf. the note on Lev 10:1 above).
[10:16] 19 tn Heb “but behold, it had been burnt” (KJV and NASB both similar).
[10:17] 20 sn This translation is quite literal. On the surface it appears to mean that the priests would “bear the iniquity” of the congregation by the act of eating the sin offering (so J. Milgrom, Leviticus [AB], 1:622-25, 635-40). Such a notion is, however, found nowhere else in the Levitical regulations and seems unlikely (so J. E. Hartley, Leviticus [WBC], 136). A more likely interpretation is reflected in this interpretive rendering: “he gave it to you [as payment] for [your work of] bearing the iniquity of the congregation.” The previous section of the chapter deals with the prebends that the priests received for performing the ministry of the tabernacle (Lev 10:12-15). Lev 10:16-18, therefore, seems to continue the very same topic in the light of the most immediate situation (see R. E. Averbeck, NIDOTTE 2:702-4).
[10:18] 21 tn Or “Behold!” (so KJV, ASV, NASB).
[10:18] 22 sn The term here rendered “within” refers to the bringing of the blood inside the holy place for application to the altar of incense rather than to the altar of burnt offering in the courtyard of the tabernacle (cf. Lev 4:7, 16-18; 6:30 [23 HT]).
[10:19] 23 tn Or “Behold!” (so KJV, ASV, NASB); NRSV “See.”
[10:19] 24 tn Heb “today they presented their sin offering and their burnt offering before the
[10:20] 25 tn Heb “it was good in his eyes” (an idiom). Cf. KJV “he was content”; NLT “he approved.”
[24:10] 27 tn Heb “the Israelite man,” but Smr has no article, and the point is that there was a conflict between the man of mixed background and a man of full Israelite descent.
[24:11] 28 tn The verb rendered “misused” means literally “to bore through, to pierce” (HALOT 719 s.v. נקב qal); it is from נָקַב (naqav), not קָבַב (qavav; see the participial form in v. 16a). Its exact meaning here is uncertain. The two verbs together may form a hendiadys, “he pronounced by cursing blasphemously” (B. A. Levine, Leviticus [JPSTC], 166), the idea being one of the following: (1) he pronounced the name “Yahweh” in a way or with words that amounted to “some sort of verbal aggression against Yahweh himself” (E. S. Gerstenberger, Leviticus [OTL], 362), (2) he pronounced a curse against the man using the name “Yahweh” (N. H. Snaith, Leviticus and Numbers [NCBC], 110; G. J. Wenham, Leviticus [NICOT], 311), or (3) he pronounced the name “Yahweh” and thereby blasphemed, since the “Name” was never to be pronounced (a standard Jewish explanation). In one way or another, the offense surely violated Exod 20:7, one of the ten commandments, and the same verb for cursing is used explicitly in Exod 22:28 (27 HT) prohibition against “cursing” God. For a full discussion of these and related options for interpreting this verse see P. J. Budd, Leviticus (NCBC), 335-36; J. E. Hartley, Leviticus (WBC), 408-9; and Levine, 166.
[24:12] 29 tn The words “until they were able” are not in the Hebrew text, but are implied.
[24:12] 30 tn The Hebrew here is awkward. A literal reading would be something like the following: “And they placed him in custody to give a clear decision [HALOT 976 s.v. פרשׁ qal] for themselves on the mouth of the
[24:14] 31 tn The words “to death” are supplied in the translation as a clarification; they are clearly implied from v. 16.
[24:15] 33 sn See the note on v. 11 above and esp. Exod 22:28 [27 HT].
