Leviticus 10:6
Parallel Verses
English Standard Version
And Moses said to Aaron and to Eleazar and Ithamar his sons, “Do not let the hair of your heads hang loose, and do not tear your clothes, lest you die, and wrath come upon all the congregation; but let your brothers, the whole house of Israel, bewail the burning that the LORD has kindled.

King James Bible
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.

American Standard Version
And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Let not the hair of your heads go loose, neither rend your clothes; that ye die not, and that he be not wroth with all the congregation: but let your brethren, the whole house of Israel, bewail the burning which Jehovah hath kindled.

Douay-Rheims Bible
And Moses said to Aaron, and to Eleazar and Ithamar, his sons: Uncover not your heads, and rend not your garments, lest perhaps you die, and indignation come upon all the congregation. Let your brethren, and all the house of Israel, bewail the burning which the Lord has kindled:

English Revised Version
And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Let not the hair of your heads go loose, neither rend your clothes; that ye die not, and that he be not wroth with all the congregation: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.

Webster's Bible Translation
And Moses said to Aaron, and to Eleazar and to 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.

Leviticus 10:6 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

After this Moses went with him into the tabernacle, to introduce him into the sanctuary, in which he was henceforth to serve the Lord, and to present him to the Lord: not to offer incense, which would undoubtedly have been mentioned; nor yet for the special purpose of praying for the manifestation of the glory of Jehovah, although there can be no doubt that they offered prayer in the sanctuary, and prayed for the blessing of the Lord for the right discharge of the office entrusted to them in a manner well-pleasing to Him. On coming out again they united in bestowing that blessing upon the people which they had solicited for them in the sanctuary. "Then the glory of Jehovah appeared to all the people, and fire came out from before the face of Jehovah and consumed the burnt-offering and fat portions upon the altar" (i.e., the sin and peace-offerings, not the thank-offerings merely, as Knobel supposes, according to his mistaken theory). The appearance of the glory of Jehovah is probably to be regarded in this instance, and also in Numbers 16:19; Numbers 17:7, and Numbers 20:6, as the sudden flash of a miraculous light, which proceeded from the cloud that covered the tabernacle, probably also from the cloud in the most holy place, or as a sudden though very momentary change of the cloud, which enveloped the glory of the Lord, into a bright light, from which the fire proceeded in this instance in the form of lightning, and consumed the sacrifices upon the altar. The fire issued "from before the face of Jehovah," i.e., from the visible manifestation of Jehovah. It did not come down from heaven, like the fire of Jehovah, which consumed the sacrifices of David and Solomon (1 Chronicles 21:26; 2 Chronicles 7:1).

The Rabbins believe that this divine fire was miraculously sustained upon the altar until the building of Solomon's temple, at the dedication of which it fell from heaven afresh, and then continued until the restoration of the temple-worship under Manasseh (2 Chronicles 33:16; cf. Buxtorf exercitatt. ad histor. ignis sacri, c. 2); and the majority of them maintain still further, that it continued side by side with the ordinary altar-fire, which was kindled by the priests (Leviticus 1:7), and, according to Leviticus 6:6, kept constantly burning by them. The earlier Christian expositors are for the most part of opinion, that the heavenly fire, which proceeded miraculously from God and burned the first sacrifices of Aaron, was afterwards maintained by the priests by natural means (see J. Marckii sylloge diss. philol. theol. ex. vi. ad Leviticus 6:13). But there is no foundation in the Scriptures for either of these views. There is not a syllable about any miraculous preservation of the heavenly fire by the side of the fire which the priests kept burning by natural means. And even the modified opinion of the Christian theologians, that the heavenly fire was preserved by natural means, rests upon the assumption, which there is nothing to justify, that the sacrifices offered by Aaron were first burned by the fire which issued from Jehovah, and therefore that the statements in the text, with reference to the burning of the fat portions and burnt-offerings, or causing them to ascend in smoke (Leviticus 9:10, Leviticus 9:13, Leviticus 9:17, and Leviticus 9:20), are to be regarded as anticipations (per anticipationem accipienda, C. a Lap.), i.e., are to be understood as simply meaning, that when Aaron officiated at the different sacrifices, he merely laid upon the altar the pieces intended for it, but without setting them on fire. The fallacy of this is proved, not only by the verb הקטיר but by the fact implied in Leviticus 9:17, that the offering of these sacrifices, with which Aaron entered upon his office, was preceded by the daily morning burnt-offering, and consequently that at the time when Aaron began to carry out the special sacrifices of this day there was fire already burning upon the altar, and in fact a continual fire, that was never to be allowed to go out (Leviticus 6:6). Even, therefore, if we left out of view the fire of the daily morning and evening sacrifice, which had been offered from the first day on which the tabernacle was erected (Exodus 40:29), there were sacrifices presented every day during the seven days of the consecration of the priests (ch. 8); and according to Leviticus 1:7, Moses must necessarily have prepared the fire for these. If it had been the intention of God, therefore, to originate the altar-fire by supernatural means, this would no doubt have taken place immediately after the erection of the tabernacle, or at least at the consecration of the altar, which was connected with that of the priests, and immediately after it had been anointed (Leviticus 8:11). But as God did not do this, the burning of the altar-sacrifices by a fire which proceeded from Jehovah, as related in this verse, cannot have been intended to give a sanction to the altar-fire as having proceeded from God Himself, which was to be kept constantly burning, either by miraculous preservation, or by being fed in a natural way. The legends of the heathen, therefore, about altar-fires which had been kindled by the gods themselves present no analogy to the fact before us (cf. Serv. ad Aen. xii. 200; Solin. v. 23; Pausan. v. 27, 3; Bochart, Hieroz. lib. ii. c. 35, pp. 378ff.; Dougtaei analect. ss. pp. 79ff.).

The miracle recorded in this verse did not consist in the fact that the sacrificial offerings placed upon the altar were burned by fire which proceeded from Jehovah, but in the fact that the sacrifices, which were already on fire, were suddenly consumed by it. For although the verb תּאכל admits of both meanings, setting on fire and burning up (see Judges 6:21, and 1 Kings 18:38), the word literally denotes consuming or burning up, and must be taken in the stricter and more literal sense in the case before us, inasmuch as there was already fire upon the altar when the sacrifices were placed upon it. God caused this miracle, not to generate a supernatural altar-fire, but ut ordinem sacerdotalem legis veteris a se institutum et suas de sacrificio leges hoc miraculo confirmaret et quasi obsignaret (C. a Lap.), or to express it bore briefly, to give a divine consecration to the altar, or sacrificial service of Aaron and his sons, through which a way was to be opened for the people to His throne of grace, and whereby, moreover, the altar-fire was consecrated eo ipso into a divine, i.e., divinely appointed, means of reconciliation to the community. The whole nation rejoiced at this glorious manifestation of the satisfaction of God with this the first sacrifice of the consecrated priests, and fell down upon their faces to give thanks to the Lord for His mercy.

Leviticus 10:6 Parallel Commentaries

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Leviticus 13:45 And the leper in whom the plague is, his clothes shall be rent, and his head bore, and he shall put a covering on his upper lip...

Leviticus 21:1-15 And the LORD said to Moses, Speak to the priests the sons of Aaron, and say to them...

Exodus 33:5 For the LORD had said to Moses, Say to the children of Israel, You are a stiff necked people...

Numbers 5:18 And the priest shall set the woman before the LORD, and uncover the woman's head, and put the offering of memorial in her hands...

Numbers 6:6,7 All the days that he separates himself to the LORD he shall come at no dead body...

Numbers 14:6 And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes:

Deuteronomy 33:9 Who said to his father and to his mother, I have not seen him; neither did he acknowledge his brothers, nor knew his own children...

Jeremiah 7:29 Cut off your hair, O Jerusalem, and cast it away, and take up a lamentation on high places...

Ezekiel 24:16,17 Son of man, behold, I take away from you the desire of your eyes with a stroke: yet neither shall you mourn nor weep...

Micah 1:16 Make you bald, and poll you for your delicate children; enlarge your baldness as the eagle; for they are gone into captivity from you.

lest wrath

Numbers 16:22,41-47 And they fell on their faces, and said, O God, the God of the spirits of all flesh, shall one man sin...

Joshua 7:1,11 But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah...

Joshua 22:18,20 But that you must turn away this day from following the LORD? and it will be, seeing you rebel to day against the LORD...

2 Samuel 24:1,15-17 And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah...

Cross References
Leviticus 13:45
"The leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, 'Unclean, unclean.'

Leviticus 21:1
And the LORD said to Moses, "Speak to the priests, the sons of Aaron, and say to them, No one shall make himself unclean for the dead among his people,

Leviticus 21:10
"The priest who is chief among his brothers, on whose head the anointing oil is poured and who has been consecrated to wear the garments, shall not let the hair of his head hang loose nor tear his clothes.

Numbers 1:53
But the Levites shall camp around the tabernacle of the testimony, so that there may be no wrath on the congregation of the people of Israel. And the Levites shall keep guard over the tabernacle of the testimony."

Numbers 16:22
And they fell on their faces and said, "O God, the God of the spirits of all flesh, shall one man sin, and will you be angry with all the congregation?"

Numbers 16:46
And Moses said to Aaron, "Take your censer, and put fire on it from off the altar and lay incense on it and carry it quickly to the congregation and make atonement for them, for wrath has gone out from the LORD; the plague has begun."

Numbers 18:5
And you shall keep guard over the sanctuary and over the altar, that there may never again be wrath on the people of Israel.

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