---
title: "Leviticus 10 - Study King James Bible with cokes commentary on the holy bible"
description: "Read Leviticus 10 with cokes commentary on the holy bible commentary. 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 t"
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[ Read](/kjv/leviticus/10)[ Commentary](/study/leviticus/10)[ Interlinear](/interlinear/leviticus/10) Audio

 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.

 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.

 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.

 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.
 
[Leviticus 9](/study/leviticus/9) [Leviticus 11](/study/leviticus/11)

## Commentary

 To verse 1
 
***[Leviticus 10:1](/kjv/leviticus/10/1)*****.*****And Nadab and Abihu, the sons of Aaron*****—** The offence of Nadab and Abihu, according to almost all the commentators, was their kindling their censers from *strange*or *common fire;*not from the fire which burned always upon the altar of the Lord: (see ch. [Leviticus 16:12](/kjv/leviticus/16/12).) One may conceive, from the prohibition of *wine*to the priests immediately following this catastrophe, Lev 10:9 that the too free use of wine had occasioned them to act thus, contrary to what God had commanded; for though there is no law extant prohibiting the offering of common fire, yet it is not to be supposed that they would have been condemned to death had they not done something which God had expressly *forbidden,*or omitted what he had expressly *commanded.*Hence the words, *which he commanded them not,*are thought to imply an express prohibition; as if it had been said, *which he had forbidden.*See [Jeremiah 32:35](/kjv/jeremiah/32/35). As *strange incense, i.e.* other incense than God had appointed, is forbidden, Exo 30:9 so *strange fire*is implicitly forbidden, ch. Lev 6:12 as afterwards God sheweth, ch. [Leviticus 16:2](/kjv/leviticus/16/2). We refer to the reflections at the end of the chapter for a further account of this extraordinary event; which, however, a learned writer, in a distinct treatise on the subject, explains in a very different manner: he makes two objections against the common interpretation, remarking, 1st, That Moses gives to the fire, of which the two sons of Aaron made use, the direct name of *fire*without any qualification; not calling it *strange*fire till after he had said that they *put incense thereon:*so that, considering the mode of expression he uses, it seems as if the fire which Nadab and Abihu employed was not in itself a *strange fire,*and only became such when they had cast the incense upon it. 2nd, He insists, that the last verse of the foregoing chapter destroys the common interpretation; where it is said, that *there came a fire out from before the Lord, and consumed upon the altar the burnt-offering and the* *sat: which when all the people saw, they shouted, and fell on their faces:*to which Moses immediately adds, *And Nadab and Abihu, the sons,*&c. It seems, therefore, that, as soon as the sacred fire had descended upon the burnt-offering and the fat, in the presence of all the people and in view of Aaron and his sons, then, precisely then, these *took each of them his censer, and put fire therein.*Now, how does it appear that they could have taken of any other fire upon the spot than that which they attended, and which, it is most probable, God had before expressly commanded them to make use of? 

But why, then, should Moses call the fire with which Nadab and Abihu furnished themselves *strange?*To this the learned divine answers, because they put the incense upon this fire in another manner than that which God had ordained. According to him, the passage should be thus rendered, *Then Nadab and Abihu, the sons of Aaron, took each of them his censer, and put*[sacred] *fire therein, and put incense thereon: thus they offered strange fire before the Lord, which had been forbidden them.*There are three considerations, which are advanced to confirm this conjecture: 1st, It is certain that the priests were to kindle incense in the holy place upon the golden altar: Maimonides and several rabbies are express on this head. 2nd, It is evident, from the words of the sacred historian, that Nadab and Abihu put the incense upon the fire of their censers previous to their coming before the Lord: this we are led to conclude from the connexion and construction of the passage. Lastly, it is clear, that the Scripture often gives the epithet *strange*to that which is improperly joined, or mixed with other things. Thus a false worship offered to the true God is called a *strange worship,*as a prostitute is denominated a *strange woman;*([Proverbs 7:5](/kjv/proverbs/7/5).) and the incense, compounded in another manner than God had appointed, whether as to the quantity or quality of the drugs, is called *strange incense:*([Exodus 9:34-35](/kjv/exodus/9/34-35).) Here, therefore, it is urged in like manner, the *strange fire*was sacred fire, rendered *strange,*or *impure,*by the association of incense put to it, contrary to the rules, and in contempt of the orders which God had given, though Moses does not mention them. See *Theodor. Scheltinga, de fato Nadabi & Abihu;*and *Chais*on the passage.

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