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Leviticus 10:1 [study!]

American Standard Version (ASV 1901) [2]
— And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before Jehovah, which he had not commanded them.
King James Version (KJV 1769)
— 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.
New American Standard Bible (NASB ©1995)
— Now Nadab and Abihu, the sons of Aaron, took their respective firepans, and after putting fire in them, placed incense on it and offered strange fire before the LORD, which He had not commanded them.
Webster's Revision of the KJB (WEB 1833)
— And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire in it, and put incense on it, and offered strange fire before the LORD, which he commanded them not.
Darby's Translation (DBY 1890)
— And the sons of Aaron, Nadab and Abihu, took each of them his censer, and put fire in it, and put incense on it, and presented strange fire before Jehovah, which he had not commanded them.
Rotherham's Emphasized Bible (EBR 1902)
— Then Aaron's sons, Nadab and Abihu, took each man his censer, and placed therein fire, and put thereon incense,—and brought near before Yahweh, strange fire, which he had not commanded them.
Young's Literal Translation (YLT 1898)
— 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;
Douay-Rheims Challoner Revision (DR 1750)
— And Nadab and Abiu, the sons of Aaron, taking their censers, put fire therein, and incense on it, offering before the Lord strange fire: which was not commanded them.
Original King James Bible (AV 1611) [2]
— And Nadab and Abihu, the sonnes of Aaron, tooke either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which hee commaunded them not.
Brenton Greek Septuagint (LXX, Restored Names)
— And the two sons of Aaron, Nadab and Abihu{gr.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,
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And Nadav and Avihu, the sons of Aharon, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before Yahweh, which he commanded them not.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And Nv נָדָב 5070
{5070} Prime
נָדָב
Nadab
{naw-dawb'}
From H5068; liberal; Nadab, the name of four Israelites.
and vh אֲבִיהוּא, 30
{0030} Prime
אֲבִיהוּא
'Abiyhuw'
{ab-ee-hoo'}
From H0001 and H1931; father (that is worshipper) of Him (that is God); Abihu, a son of Aaron.
the sons 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; 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 H0001, H0251, etc.).
of Ahrn אַהֲרֹן, 175
{0175} Prime
אַהֲרֹן
'Aharown
{a-har-one'}
Of uncertain derivation; Aharon, the brother of Moses.
took 3947
{3947} Prime
לָקַח
laqach
{law-kakh'}
A primitive root; to take (in the widest variety of applications).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
either 376
{0376} Prime
אִישׁ
'iysh
{eesh}
Contracted for H0582 (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.).
of them his censer, 4289
{4289} Prime
מַחְתָּה
machtah
{makh-taw'}
The same as H4288 in the sense of removal; a pan for live coals.
and put 5414
{5414} Prime
נָתַן
nathan
{naw-than'}
A primitive root; to give, used with great latitude of application (put, make, etc.).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
fire 784
{0784} Prime
אֵשׁ
'esh
{aysh}
A primitive word; fire (literally or figuratively).
therein, 2004
{2004} Prime
הֵן
hen
{hane}
Feminine plural from H1931; they (only used when emphatic).
and put 7760
{7760} Prime
שׂוּם
suwm
{soom}
A primitive root; to put (used in a great variety of applications, literally, figuratively, inferentially and elliptically).
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
incense 7004
{7004} Prime
קְטֹרֶת
q@toreth
{ket-o'-reth}
From H6999; a fumigation.
thereon, x5921
(5921) Complement
עַל
`al
{al}
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation 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.
and offered 7126
{7126} Prime
קָרַב
qarab
{kaw-rab'}
A primitive root; to approach (causatively bring near) for whatever purpose.
z8686
<8686> Grammar
Stem - Hiphil (See H8818)
Mood - Imperfect (See H8811)
Count - 4046
strange 2114
{2114} Prime
זוּר
zuwr
{zoor}
A primitive root; to turn aside (especially for lodging); hence to be a foreigner, strange, profane; specifically (active participle) to commit adultery.
z8801
<8801> Grammar
Stem - Qal (See H8851)
Mood - Participle (See H8813)
Count - 309
fire 784
{0784} Prime
אֵשׁ
'esh
{aysh}
A primitive word; fire (literally or figuratively).
before 6440
{6440} Prime
פָּנִים
paniym
{paw-neem'}
Plural (but always used as a singular) of an unused noun (פָּנֶה paneh, {paw-neh'}; from H6437); 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.).
Yhw יָהוֶה, 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
which x834
(0834) Complement
אֲשֶׁר
'asher
{ash-er'}
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
he commanded 6680
{6680} Prime
צוּה
tsavah
{tsaw-vaw'}
A primitive root; (intensively) to constitute, enjoin.
z8765
<8765> Grammar
Stem - Piel (See H8840)
Mood - Perfect (See H8816)
Count - 2121
them not. x3808
(3808) Complement
לֹא
lo'
{lo}
lo; a primitive particle; not (the simple or abstract negation); by implication no; often used with other particles.
Jamieson-Fausset-Brown Commentary

Leviticus 10:1

_ _ Leviticus 10:1-20. Nadab and Abihu burnt.

_ _ the sons of Aaron, etc. — 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.”

Matthew Henry's Commentary

Leviticus 10:1-2

_ _ Here is, I. The great sin that Nadab and Abihu were guilty of: and a great sin we must call it, how little soever it appears in our eye, because it is evident by the punishment of it that it was highly provoking to the God of heaven, whose judgment, we are sure, is according to truth. But what was their sin? All the account here given of it is that they offered strange fire before the Lord, which he commanded them not (Leviticus 10:1), and the same Numbers 3:4. 1. It does not appear the they had any orders to burn incense at all at this time. It is true their consecration was completed the day before, and it was part of their work, as priests, to serve at the altar of incense; but, it should seem, the whole service of this solemn day of inauguration was to be performed by Aaron himself, for he slew the sacrifices (Leviticus 9:8, Leviticus 9:15, Leviticus 9:18), and his sons were only to attend him (Leviticus 10:9, Leviticus 10:12, Leviticus 10:18); therefore Moses and Aaron only went into the tabernacle, v. 23. But Nadab and Abihu were so proud of the honour they were newly advanced to, and so ambitious of doing the highest and most honourable part of their work immediately, that though the service of this day was extraordinary, and done by particular direction from Moses, yet without receiving orders, or so much as asking leave from him, they took their censers, and they would enter into the tabernacle, at the door of which they thought they had attended long enough, and would burn incense. And then their offering strange fire is the same with offering strange incense, which is expressly forbidden, Exodus 30:9. Moses, we may suppose, had the custody of the incense which was prepared for this purpose (Exodus 39:38), and they, doing this without his leave, had none of the incense which should have been offered, but common incense, so that the smoke of their incense came from a strange fire. God had indeed required the priests to burn incense, but, at this time, it was what he commanded them not; and so their crime was like that of Uzziah the king, 2 Chronicles 26:16. The priests were to burn incense only when it was their lot (Luke 1:9), and, at this time, it was not theirs. 2. Presuming thus to burn incense of their own without order, no marvel that they made a further blunder, and instead of taking of the fire from the altar, which was newly kindled from before the Lord and which henceforward must be used in offering both sacrifice and incense (Revelation 8:5), they took common fire, probably from that with which the flesh of the peace-offerings was boiled, and this they made use of in burning incense; not being holy fire, it is called strange fire; and, though not expressly forbidden, it was crime enough that God commanded it not. For (as bishop Hall well observes here) “It is a dangerous thing, in the service of God, to decline from his own institutions; we have to do with a God who is wise to prescribe his own worship, just to require what he has prescribed, and powerful to revenge what he has not prescribed.” 3. Incense was always to be burned by only one priest at a time, but here they would both go in together to do it. 4. They did it rashly, and with precipitation. They snatched their censers, so some read it, in a light careless way, without due reverence and seriousness: when all the people fell upon their faces, before the glory of the Lord, they thought the dignity of their office was such as to exempt them from such abasements. The familiarity they were admitted to bred a contempt of the divine Majesty; and now that they were priests they thought they might do what they pleased. 5. There is reason to suspect that they were drunk when they did it, because of the law which was given upon this occasion, Leviticus 10:8. They had been feasting upon the peace-offerings, and the drink-offerings that attended them, and so their heads were light, or, at least, their hearts were merry with wine; they drank and forgot the law (Proverbs 31:5) and were guilty of this fatal miscarriage. 6. No doubt it was done presumptuously; for, if it had been done through ignorance, they would have been allowed the benefit of the law lately made, even for the priests, that they should bring a sin-offering, Leviticus 4:2, Leviticus 4:3. But the soul that doth aught presumptuously, and in contempt of God's majesty, authority, and justice, that soul shall be cut of, Numbers 15:30.

_ _ II. The dreadful punishment of this sin: There went out fire from the Lord, and devoured them, Leviticus 10:2. This fire which consumed the sacrifices came the same way with that which had consumed the sacrifices (Leviticus 9:24), which showed what justice would have done to all the guilty people if infinite mercy had not found and accepted a ransom; and, if that fire struck such an awe upon the people, much more would this.

_ _ 1. Observe the severity of their punishment. (1.) They died. Might it not have sufficed if they had been only struck with a leprosy, as Uzziah, or struck dumb, as Zechariah, and both by the altar of incense? No; they were both struck dead. The wages of this sin was death. (2.) They died suddenly, in the very act of their sin, and had not time so much as to cry, “Lord, have mercy upon us!” Though God is long-suffering to us-ward, yet sometimes he makes quick work with sinners; sentence is executed speedily: presumptuous sinners bring upon themselves a swift destruction, and are justly denied even space to repent. (3.) They died before the Lord; that is, before the veil that covered the mercy-seat; for even mercy itself will not suffer its own glory to be affronted. Those that sinned before the Lord died before him. Damned sinners are said to be tormented in the presence of the Lamb, intimating that he does not interpose on their behalf, Revelation 14:10. (4.) They died by fire, as by fire they sinned. They slighted the fire that came from before the Lord to consume the sacrifices, and thought other fire would do every jot as well; and now God justly made them feel the power of that fire which they did not reverence. Thus those that hate to be refined by the fire of divine grace will undoubtedly be ruined by the fire of divine wrath. The fire did not burn them to ashes, as it had done the sacrifices, nor so much as singe their coats (Leviticus 10:5), but, like lightning, struck them dead in an instant; by these different effects of the same fire God would show that it was no common fire, but kindled by the breath of the Almighty, Isaiah 30:23. (5.) It is twice taken notice of in scripture that they died childless, Numbers 3:4, and 1 Chronicles 24:2. By their presumption they had reproached God's name, and God justly blotted out their names, and laid that honour in the dust which they were proud of.

_ _ 2. But why did the Lord deal thus severely with them? Were they not the sons of Aaron, the saint of the Lord, nephews to Moses, the great favourite of heaven? Was not the holy anointing oil sprinkled upon them, as men whom God had set apart for himself? Had they not diligently attended during the seven days of their consecration, and kept the charge of the Lord, and might not that atone for this rashness? Would it not excuse them that they were young men, as yet unexperienced in these services, that it was the first offence, and done in a transport of joy for their elevation? And besides, never could men be worse spared: a great deal of work was now lately cut out for the priests to do, and the priesthood was confined to Aaron and his seed; he has but four sons; if two of them die, there will not be hands enough to do the service of the tabernacle; if they die childless, the house of Aaron will become weak and little, and the priesthood will be in danger of being lost for want of heirs. But none of all these considerations shall serve either to excuse the offence or bring off the offenders. For, (1.) The sin was greatly aggravated. It was a manifest contempt of Moses, and the divine law that was given by Moses. Hitherto it had been expressly observed concerning every thing that was done that they did it as the Lord commanded Moses, in opposition to which it is here said they did that which the Lord commanded them not, but they did it of their own heads. God was now teaching his people obedience, and to do every thing by rule, as becomes servants; for priests therefore to break rules and disobey was such a provocation as must by no means go unpunished. Their character made their sin more exceedingly sinful. For the sons of Aaron, his eldest sons, whom God had chosen to be immediate attendants upon him, for them to be guilty of such a piece of presumption, it cannot be suffered. There was in their sin a contempt of God's glory, which had now newly appeared in fire, as if that fire were needless, they had as good of their own before. (2.) Their punishment was a piece of necessary justice, now at the first settling of the ceremonial institutions. It is often threatened in the law that such and such offenders should be cut off from the people; and here God explained the threatening with a witness. Now that the laws concerning sacrifices were newly made, lest any should be tempted to think lightly of them because they descended to many circumstances which seemed very minute, these that were the first transgressors were thus punished, for warning to others, and to show how jealous God is in the matters of his worship. Thus he magnified the law and made it honourable; and let his priests know that the caution which so often occurs in the laws concerning them, that they must do so that they die not, was not a mere bugbear, but fair warning of their danger, if they did the work of the Lord negligently. And no doubt this exemplary piece of justice at first prevented many irregularities afterwards. Thus Ananias and Sapphira were punished, when they presumed to lie to the Holy Ghost, that newly-descended fire. (3.) As the people's falling into idolatry, presently after the moral law was given, shows the weakness of the law and its insufficiency to take away sin, so the sin and punishment of these priests show the imperfection of that priesthood from the very beginning, and its inability to shelter any from the fire of God's wrath otherwise than as it was typical of Christ's priesthood, in the execution of which there never was, nor can be, any irregularity, or false step taken.

John Wesley's Explanatory Notes

Leviticus 10:1

Strange fire — Fire so called, because not taken from the altar, as it ought, but from some common fire. Before the Lord — Upon the altar of incense. Which he commanded not — Not commanding may be here put for forbidding, as it is, Jeremiah 32:35. Now as this was forbidden implicitly; Leviticus 6:12, especially when God himself made a comment upon that text, and by sending fire from heaven declared of what fire he there spake; so it is more than probable it was forbidden expressly, though that be not here mentioned, nor was it necessary it should be.

Geneva Bible Translation Notes

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 (a) strange fire before the LORD, which he commanded them not.

(a) Not taken from the altar, which was sent from heaven, and endured till the captivity of Babylon.

Cross-Reference Topical ResearchStrong's Concordance
Nadab:

Leviticus 16:1 And the LORD spake unto Moses after the death of the two sons of Aaron, when they offered before the LORD, and died;
Leviticus 22:9 They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the LORD do sanctify them.
Exodus 6:23 And Aaron took him Elisheba, daughter of Amminadab, sister of Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and Ithamar.
Exodus 24:1 And he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off.
Exodus 24:9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel:
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.
Numbers 3:3-4 These [are] the names of the sons of Aaron, the priests which were anointed, whom he consecrated to minister in the priest's office. ... And Nadab and Abihu died before the LORD, when they offered strange fire before the LORD, in the wilderness of Sinai, and they had no children: and Eleazar and Ithamar ministered in the priest's office in the sight of Aaron their father.
Numbers 26:61 And Nadab and Abihu died, when they offered strange fire before the LORD.

censer:

Leviticus 16:12 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:
Exodus 27:3 And thou shalt make his pans to receive his ashes, and his shovels, and his basons, and his fleshhooks, and his firepans: all the vessels thereof thou shalt make [of] brass.
Exodus 38:3 And he made all the vessels of the altar, the pots, and the shovels, and the basons, [and] the fleshhooks, and the firepans: all the vessels thereof made he [of] brass.
Numbers 16:6-7 This do; Take you censers, Korah, and all his company; ... And put fire therein, and put incense in them before the LORD to morrow: and it shall be [that] the man whom the LORD doth choose, he [shall be] holy: [ye take] too much upon you, ye sons of Levi.
Numbers 16:16-17 And Moses said unto Korah, Be thou and all thy company before the LORD, thou, and they, and Aaron, to morrow: ... And take every man his censer, and put incense in them, and bring ye before the LORD every man his censer, two hundred and fifty censers; thou also, and Aaron, each [of you] his censer.
Numbers 16:46 And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun.
Hebrews 9:4 Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein [was] the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;

put incense:

Exodus 30:1-9 And thou shalt make an altar to burn incense upon: [of] shittim wood shalt thou make it. ... Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.
Exodus 30:34-36 And the LORD said unto Moses, Take unto thee sweet spices, stacte, and onycha, and galbanum; [these] sweet spices with pure frankincense: of each shall there be a like [weight]: ... And thou shalt beat [some] of it very small, and put of it before the testimony in the tabernacle of the congregation, where I will meet with thee: it shall be unto you most holy.
Exodus 31:11 And the anointing oil, and sweet incense for the holy [place]: according to all that I have commanded thee shall they do.
Exodus 37:29 And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary.
Exodus 40:27 And he burnt sweet incense thereon; as the LORD commanded Moses.
1 Kings 13:1-2 And, behold, there came a man of God out of Judah by the word of the LORD unto Bethel: and Jeroboam stood by the altar to burn incense. ... And he cried against the altar in the word of the LORD, and said, O altar, altar, thus saith the LORD; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee.
2 Chronicles 26:16-20 But when he was strong, his heart was lifted up to [his] destruction: for he transgressed against the LORD his God, and went into the temple of the LORD to burn incense upon the altar of incense. ... And Azariah the chief priest, and all the priests, looked upon him, and, behold, he [was] leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the LORD had smitten him.
Psalms 141:2 Let my prayer be set forth before thee [as] incense; [and] the lifting up of my hands [as] the evening sacrifice.
Jeremiah 44:8 In that ye provoke me unto wrath with the works of your hands, burning incense unto other gods in the land of Egypt, whither ye be gone to dwell, that ye might cut yourselves off, and that ye might be a curse and a reproach among all the nations of the earth?
Jeremiah 44:15 Then all the men which knew that their wives had burned incense unto other gods, and all the women that stood by, a great multitude, even all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying,
Jeremiah 44:19-21 And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our men? ... The incense that ye burned in the cities of Judah, and in the streets of Jerusalem, ye, and your fathers, your kings, and your princes, and the people of the land, did not the LORD remember them, and came it [not] into his mind?
Luke 1:9-11 According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. ... And there appeared unto him an angel of the Lord standing on the right side of the altar of incense.
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. ... 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.

strange:

Leviticus 9:24 And there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat: [which] when all the people saw, they shouted, and fell on their faces.
Leviticus 16:12 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:
Numbers 16:18 And they took every man his censer, and put fire in them, and laid incense thereon, and stood in the door of the tabernacle of the congregation with Moses and Aaron.
Numbers 16:46 And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun.

which:

Exodus 30:9 Ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon.
Deuteronomy 4:2 Ye shall not add unto the word which I command you, neither shall ye diminish [ought] from it, that ye may keep the commandments of the LORD your God which I command you.
Deuteronomy 12:32 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.
Deuteronomy 17:3 And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;
Jeremiah 7:31 And they have built the high places of Tophet, which [is] in the valley of the son of Hinnom, to burn their sons and their daughters in the fire; which I commanded [them] not, neither came it into my heart.
Jeremiah 19:5 They have built also the high places of Baal, to burn their sons with fire [for] burnt offerings unto Baal, which I commanded not, nor spake [it], neither came [it] into my mind:
Jeremiah 32:35 And they built the high places of Baal, which [are] in the valley of the son of Hinnom, to cause their sons and their daughters to pass through [the fire] unto Molech; which I commanded them not, neither came it into my mind, that they should do this abomination, to cause Judah to sin.
; Bp. Hall says, "It is a dangerous thing, in the service of God, to decline from his institutions; we have to do with a God, who is wise to prescribe his own worship - just to require what he has prescribed - and powerful to avenge what he has not prescribed."
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Ex 6:23; 24:1, 9; 27:3; 28:1; 30:1, 9, 34; 31:11; 37:29; 38:3; 40:27. Lv 9:24; 16:1, 12; 22:9. Nu 3:3; 16:6, 16, 18, 46; 26:61. Dt 4:2; 12:32; 17:3. 1K 13:1. 2Ch 26:16. Ps 141:2. Jr 7:31; 19:5; 32:35; 44:8, 15, 19. Lk 1:9. He 9:4. Rv 8:3.

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