Compare Translations for Leviticus 10:10

Leviticus 10:10 ASV
and that ye may make a distinction between the holy and the common, and between the unclean and the clean;
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Leviticus 10:10 BBE
And make a division between the holy and the common, and between the unclean and the clean;
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Leviticus 10:10 CEB
so that you can distinguish between the holy and the common, and between the unclean and the clean,
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Leviticus 10:10 CJB
so that you will distinguish between the holy and the common, and between the unclean and the clean;
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Leviticus 10:10 RHE
And that you may have knowledge to discern between holy and unholy, between unclean and clean:
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Leviticus 10:10 ESV
You are to distinguish between the holy and the common, and between the unclean and the clean,
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Leviticus 10:10 GW
Teach them the difference between what is holy and what is unholy, what is clean and what is unclean.
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Leviticus 10:10 GNT
You must distinguish between what belongs to God and what is for general use, between what is ritually clean and what is unclean.
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Leviticus 10:10 HNV
and that you are to make a distinction between the holy and the common, and between the unclean and the clean;
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Leviticus 10:10 CSB
You must distinguish between the holy and the common, and the clean and the unclean,
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Leviticus 10:10 KJV
And that ye may put difference between holy and unholy, and between unclean and clean;
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Leviticus 10:10 LEB
and to distinguish between the holy and the unholy, as well as between the unclean and the clean,
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Leviticus 10:10 NAS
and so as to make a distinction between the holy and the profane, and between the unclean and the clean,
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Leviticus 10:10 NCV
You must keep what is holy separate from what is not holy; you must keep what is clean separate from what is unclean.
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Leviticus 10:10 NIRV
"You must be able to tell the difference between what is holy and what is not. You must be able to tell the difference between what is 'clean' and what is not.
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Leviticus 10:10 NIV
You must distinguish between the holy and the common, between the unclean and the clean,
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Leviticus 10:10 NKJV
that you may distinguish between holy and unholy, and between unclean and clean,
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Leviticus 10:10 NLT
You are to distinguish between what is holy and what is ordinary, what is ceremonially unclean and what is clean.
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Leviticus 10:10 NRS
You are to distinguish between the holy and the common, and between the unclean and the clean;
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Leviticus 10:10 RSV
You are to distinguish between the holy and the common, and between the unclean and the clean;
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Leviticus 10:10 DBY
that ye may put difference between the holy and the unholy, and between unclean and clean,
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Leviticus 10:10 MSG
Distinguish between the holy and the common, between the ritually clean and unclean.
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Leviticus 10:10 WBT
And that ye may make a difference between holy and unholy, and between unclean and clean;
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Leviticus 10:10 TMB
that ye may put difference between holy and unholy, and between unclean and clean,
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Leviticus 10:10 TNIV
so that you can distinguish between the holy and the common, between the unclean and the clean,
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Leviticus 10:10 TYN
that ye maye put difference betwene holy and vnholy and betwene vnclene and clene
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Leviticus 10:10 WEB
and that you are to make a distinction between the holy and the common, and between the unclean and the clean;
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Leviticus 10:10 WYC
[and] that ye have knowing to make doom betwixt holy thing and unholy, betwixt polluted thing and clean; (so that ye can judge between holy and unholy things, and between unclean, and clean things;)
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Leviticus 10:10 YLT
so as to make a separation between the holy and the common, and between the unclean and the pure;
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Leviticus 10 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 10

The sin and death of Nadab and Abihu. (1,2) Aaron and his sons forbidden to mourn for Nadab and Abihu. (3-7) Wine forbidden to the priests when in the service of the tabernacle. (8-11) Of eating the holy things. (12-20)

Verses 1-2 Next to Moses and Aaron, none were more likely to be honourable in Israel than Nadab and Abihu. There is reason to think that they were puffed up with pride, and that they were heated with wine. While the people were prostrate before the Lord, adoring his presence and glory, they rushed into the tabernacle to burn incense, though not at the appointed time; both together, instead of one alone, and with fire not taken from the altar. If it had been done through ignorance, they had been allowed to bring a sin-offering. But the soul that doeth presumptuously, and in contempt of God's majesty and justice, that soul shall be cut off. The wages of sin is death. They died in the very act of their sin. The sin and punishment of these priests showed the imperfection of that priesthood from the very beginning, and that it could not shelter any from the fire of God's wrath, otherwise than as it was typical of Christ's priesthood.

Verses 3-7 The most quieting considerations under affliction are fetched from the word of God. What was it that God spake? Though Aaron's heart must have been filled with anguish and dismay, yet with silent submission he revered the justice of the stroke. When God corrects us or ours for sin, it is our duty to accept the punishment, and say, It is the Lord, let him do what seemeth him good. Whenever we worship God, we come nigh unto him, as spiritual priests. This ought to make us very serious in all acts of devotion. It concerns us all, when we come nigh to God, to do every religious exercise, as those who believe that the God with whom we have to do, is a holy God. He will take vengeance on those that profane his sacred name by trifling with him.

Verses 8-11 Do not drink wine or strong drink. During the time they ministered, the priests were forbidden it. It is required of ( 1 Timothy. 3:3 ) is, Lest ye die; die when ye are in drink. The danger of death, to which we are continually exposed, should engage all to be sober.

Verses 12-20 Afflictions should rather quicken us to our duty, than take us from it. But our unfitness for duty, when it is natural and not sinful, will have great allowances made for it; God will have mercy, and not sacrifice. Let us profit by the solemn warning this history conveys. When professing worshippers come with zeal without knowledge, carnal affections, earthly, light, vain, trifling thoughts, the devices of will-worship, instead of the offering of soul and spirit; then the incense is kindled by a flame which never came down from heaven, which the Spirit of a holy God never sent within their hearts.

Leviticus 10 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 10

Leviticus 10:1-20 . NADAB AND ABIHU BURNT.

1. 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."

2. there went out fire from the Lord, and devoured them--rather, "killed them"; for it appears that neither their bodies nor their robes were consumed ( Leviticus 10:5 ). 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 ).

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 ( Exodus 19:22;,29:44 Exodus 29:44 , Leviticus 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" [ Romans 2:5 ].

4, 5. 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.

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.

8-11. Do not drink wine nor strong drink--This prohibition, and the accompanying admonitions, following immediately the occurrence of so fatal a catastrophe [ Leviticus 10:1 Leviticus 10:2 ], 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.

12-15. 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.

16-20. 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.