Leviticus 10:1

Leviticus 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.

a. NLT: Then Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, put incense on it, and offered profane fire before the LORD, which He had not commanded them.

b. NIV: Aaron’s sons Nadab and Abihu took their censers, put fire in them and added incense; and they offered unauthorized fire before the LORD, contrary to his command.

c. YLT: And the sons of Aaron, Nadab and Abihu, take each his censer, and put in them fire, and put on it perfume, and bring near before Jehovah strange fire, which He hath not commanded them;

d. Amplified Bible Classic: And Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it, and put incense on it, and offered strange and unholy fire before the Lord, as He had not commanded them.

e. Septuagint: And the two sons of Aaron, Nadab and Abiud, took each his censer, and put fire therein, and threw incense thereon, and offered strange fire before the Lord, which the Lord did not command them,

f. Stone Edition Torah/Prophets/Writings: The sons of Aaron, Nadab and Abihu, each took his fire pan, they put fire in them and paced incense upon it; and they brought before HASHEM an alien fire that He had not commanded them.

1. “And Nadab and Abihu, the sons of Aaron…”

a. [And] Nadab [Strong: 5070 Nadab naw-dawb' from 5068; liberal; Nadab, the name of four Israelites:--Nadab.]

b. [and] Abihu [Strong: 30 'Abiyhuw' ab-ee-hoo' from 1 and 1931; father (i.e. worshipper) of Him (i.e. God); Abihu, a son of Aaron:--Abihu.]

c. the sons [Strong: 1121 ben bane from 1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like 1, 251, etc.)):--+ afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-)ite, (anoint-)ed one, appointed to, (+) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-)ian, one born, bough, branch, breed, + (young) bullock, + (young) calf, X came up in, child, colt, X common, X corn, daughter, X of first, + firstborn, foal, + very fruitful, + postage, X in, + kid, + lamb, (+) man, meet, + mighty, + nephew, old, (+) people, + rebel, + robber, X servant born, X soldier, son, + spark, + steward, + stranger, X surely, them of, + tumultuous one, + valiant(-est), whelp, worthy, young (one), youth.]

d. of Aaron [Strong: 175 'Aharown a-har-one' of uncertain derivation; Aharon, the brother of Moses:--Aaron.]

1). Aaron and his sons were called by God to the priesthood.

a). Exodus 28:1 And take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.

2. “…took either of them his censer, and put fire therein, and put incense thereon…”

a. took [Strong: 3947 laqach law-kakh' a primitive root; to take (in the widest variety of applications):--accept, bring, buy, carry away, drawn, fetch, get, infold, X many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win.]

b. either [of them] [Strong: 376 'iysh eesh contracted for 582 (or perhaps rather from an unused root meaning to be extant); a man as an individual or a male person; often used as an adjunct to 

a more definite term (and in such cases frequently not expressed in translation):--also, another, any (man), a certain, + champion, consent, each, every (one), fellow, (foot-, husband-)man, (good-, great, mighty) man, he, high (degree), him (that is), husband, man(-kind), + none, one, people, person, + steward, what (man) soever, whoso(-ever), worthy.]

c. his censer [Strong: 4289 machtah makh-taw' the same as 4288 in the sense of removal; a pan for live coals:--censer, firepan, snuffdish.]

d. and put [Strong: 5414 nathan naw-than' a primitive root; to give, used with greatest latitude of application (put, make, etc.):--add, apply, appoint, ascribe, assign, X avenge, X be ((healed)), bestow, bring (forth, hither), cast, cause, charge, come, commit, consider, count, + cry, deliver (up), direct, distribute, do, X doubtless, X without fail, fasten, frame, X get, give (forth, over, up), grant, hang (up), X have, X indeed, lay (unto charge, up), (give) leave, lend, let (out), + lie, lift up, make, + O that, occupy, offer, ordain, pay, perform, place, pour, print, X pull , put (forth), recompense, render, requite, restore, send (out), set (forth), shew, shoot forth (up), + sing, + slander, strike, (sub-)mit, suffer, X surely, X take, thrust, trade, turn, utter, + weep, + willingly, + withdraw, + would (to) God, yield.]

e. fire [Strong: 784 primitive word; fire (literally or figuratively):-- burning, fiery, fire, flaming, hot.]

f. therein [Strong: 2004 hen hane feminine plural from 1931; they (only used when emphatic):-- X in, such like, (with) them, thereby, therein, (more than) they, wherein, in which, whom, withal.]

g. and put [Strong: 7760 suwm soom or siym {seem}; a primitive root; to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically):--X any wise, appoint, bring, call (a name), care, cast in, change, charge, commit, consider, convey, determine, + disguise, dispose, do, get, give, heap up, hold, impute, lay (down, up), leave, look, make (out), mark, + name, X on, ordain, order, + paint, place, preserve, purpose, put (on), + regard, rehearse, reward, (cause to) set (on, up), shew, + stedfastly, take, X tell, + tread down, ((over-))turn, X wholly, work.]

h. incense [Strong: 7004 et-o'-reth from 6999; a fumigation:--(sweet) incense, perfume.]

i. thereon [Strong: 5921 `al al properly, the same as 5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications (as follow):--above, according to(-ly), after, (as) against, among, and, X as, at, because of, beside (the rest of), between, beyond the time, X both and, by (reason of), X had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-)on, over, than, through(-out), to, touching, X with.]

3. “…and offered strange fire before the LORD…”

a. and offered [Strong: 7126 qarab kaw-rab' a primitive root; to approach (causatively, bring near) for whatever purpose:--(cause to) approach, (cause to) bring (forth, near), (cause to) come (near, nigh), (cause to) draw near (nigh), go (near), be at hand, join, be near, offer, present, produce, make ready, stand, take.]

b. strange [Strong: 2114 zuwr zoor a primitive root; to turn aside (especially for lodging); hence to be a foreigner, strange, profane; specifically (active participle) to commit adultery:--(come from) another (man, place), fanner, go away, (e-)strange(-r, thing, woman).]

c. fire [Strong: 784 'esh aysh a primitive word; fire (literally or figuratively):-- burning, fiery, fire, flaming, hot.]

d. before [Strong: 6440 paniym paw-neem' plural (but always as singular) of an unused noun (paneh {paw-neh'}; from 6437); the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposition (before, etc.):--+ accept, a-(be- )fore(-time), against, anger, X as (long as), at, + battle, + because (of), + beseech, countenance, edge, + employ, endure, + enquire, face, favour, fear of, for, forefront(-part), form(-er time, -ward), from, front, heaviness, X him(-self), + honourable, + impudent, + in, it, look(-eth) (- s), X me, + meet, X more than, mouth, of, off, (of) old (time), X on, open, + out of, over against, the partial, person, + please, presence, propect, was purposed, by reason of, + regard, right forth, + serve, X shewbread, sight, state, straight, + street, X thee, X them(-selves), through (+ - out), till, time(-s) past, (un-)to(-ward), + upon, upside (+ down), with(- in, + -stand), X ye, X you.]

e. the Lord [Strong: 3068 Yhovah yeh-ho-vaw' from 1961; (the) self-Existent or Eternal; Jehovah, Jewish national name of God:--Jehovah, the Lord.]

1). The term “strange fire” indicates that it did not come from the altar, the instructions given six chapters later in Leviticus show the fire for the censers was to come from the altar. A problem with this is that the command about where to get the fire from was given after this unfortunate incident.

a). Leviticus 16:12, 13 And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail:

16:13 And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not:

2). Some Bible scholars refer to the passage in Exodus 30:1-9 regarding the construction of the altar of incense when discussing Leviticus 10:1. It is the only commandment previous to this incident that we have that might show some light. Close attention is paid to verse 9.

a). Exodus 30:1-9  And thou shalt make an altar to burn incense upon: of shittim wood shalt thou make it.

30:2 A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be: and two cubits shall be the height thereof: the horns thereof shall be of the same.

30:3 And thou shalt overlay it with pure gold, the top thereof, and the sides thereof round about, and the horns thereof; and thou shalt make unto it a crown of gold round about.

30:4 And two golden rings shalt thou make to it under the crown of it, by the two corners thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal.

30:5 And thou shalt make the staves of shittim wood, and overlay them with gold.

30:6 And thou shalt put it before the vail that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee.

30:7 And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.

30:8 And when Aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the LORD throughout your generations.

30:9 Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.

3). Another passage that sheds light on this is given later in Leviticus. In the whole chapter of Leviticus 16 God gives the instructions for the Day of Atonement. In the first two verses we see God linking the death of Nadab and Abihu with the instructions not to go into the Holy of Holies, except on the Day of Atonement. I believe the link is obvious; Nadab and Abihu were attempting to go into the very presence of God and offer incense uninvited; hence the commands in Leviticus 16.

a). Leviticus 16:1, 2 And the LORD spake unto Moses after the death of the two sons of Aaron, when they offered before the LORD, and died;

And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat.

b). Under the Old Covenant, entrance into the Holy of Holies into the presence of God was strictly at the invitation of God. There was daily ministering by the priests in the Holy Place, but the High Priest went into the Holy of Holies on the Day of Atonement only once a year. This strongly implies they went into the Holy of Holies!

4). Typically, incense speaks of prayer.

a). Psalm 141:2 Let my prayer be set forth before thee as incense; and the lifting up of my hands as the evening sacrifice.

5). In the book of Revelation we see a picture of and angel, who I believe is Christ Jesus in his high priest duties, offer the prayers of the saints in the earth to the Father.

a). Revelation 8:3-5  And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.

8:4 And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel's hand.

8:5 And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.

3. “…which he commanded them not.”

a. [which he] commanded [Strong: 6680 tsavah tsaw-vaw' a primitive root; (intensively) to constitute, enjoin:--appoint, (for-)bid, (give a) charge, (give a, give in, send with) command(-er, -ment), send a messenger, put, (set) in order.]

b. them [Strong: 853 'eth ayth apparent contracted from 226 in the demonstrative sense of entity; properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely):--(as such unrepresented in English).]

c. not [Strong: 3808 lo' lo or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle; not (the simple or abs. negation); by implication, no; often used with other particles (as follows):--X before, + or else, ere, + except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out of), of nought, otherwise, out of, + surely, + as truly as, + of a truth, + verily, for want, + whether, without.

1). At first glance it may appear that the wording is telling us that God commanded them not to do this, i.e., there was a command from God not to offer strange fire before LORD, but that is not what these words are saying. For over twenty years I followed that line of thought and as I have done in this study I would refer to the verse in Exodus 30:9. One problem with this is that Exodus 3:9 mentions “strange incense” and Leviticus 10:1 says “strange fire” The commandment concerning the appropriate use of censers in the tabernacle had not yet been given (see above). Some translations help and others don’t. The KJV I think leads to the wrong idea. The NIV is the worst because it implies that God commanded them not to do it and they did it contrary to what he said.

a). KJV: “…which he commanded them not.”

b). NIV: “…contrary to his command.”

2). The following translations I believe get it right.

a). NRSV: “…such as he had not commanded them.”

b). NASB: “…which He had not commanded them.”

c). Septuagint: “…which the Lord did not command them.”

d). Chumash: “…that he had not commanded them.”

3). What a contrast to the New Covenant that is explained in Hebrews because of the blood of Christ when we can come boldly to the throne of grace any time we want.

a). Hebrews 9:6-8 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.

9:7 But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

9:8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: