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Leviticus 10:12 [study!]

American Standard Version (ASV 1901) [2]
— And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, his sons that were left, Take the meal-offering that remaineth of the offerings of Jehovah made by fire, and eat it without leaven beside the altar; for it is most holy;
King James Version (KJV 1769)
— 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:
New American Standard Bible (NASB ©1995)
— Then Moses spoke to Aaron, and to his surviving sons, Eleazar and Ithamar, “Take the grain offering that is left over from the LORD’S offerings by fire and eat it unleavened beside the altar, for it is most holy.
Webster's Revision of the KJB (WEB 1833)
— And Moses spoke to Aaron, and to Eleazar and to 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:
Darby's Translation (DBY 1890)
— And Moses spoke to Aaron, and to Eleazar and to Ithamar, his sons that were left, Take the oblation that is left of Jehovah's offerings by fire, and eat it with unleavened bread beside the altar; for it is most holy.
Rotherham's Emphasized Bible (EBR 1902)
— Then spake Moses unto Aaron, and unto Eleazar and unto Ithamar his sons, that were left, Take ye the meal-offering that is left, of the altar-flames of Yahweh, and eat it unleavened, beside the altar,—for, most holy, it is;
Young's Literal Translation (YLT 1898)
— And Moses speaketh unto Aaron, and unto Eleazar, and unto Ithamar his sons, who are left, 'Take ye the present that is left from the fire-offerings of Jehovah, and eat it unleavened near the altar, for it [is] most holy,
Douay-Rheims Challoner Revision (DR 1750)
— And Moses spoke to Aaron, and to Eleazar and Ithamar, his sons that were left: Take the sacrifice that is remaining of the oblation of the Lord, and eat it without leaven beside the altar, because it is holy of holies.
Original King James Bible (AV 1611) [2]
— And Moses spake vnto Aaron, and vnto Eleazar and vnto Ithamar his sonnes that were left, Take the meate offering that remaineth of the offerings of the LORD made by fire, and eate it without leauen, beside the altar: for it [is] most holy.
Brenton Greek Septuagint (LXX, Restored Names)
— And Mosheh{gr.Moses} said to Aaron, and to Eleazar and Ithamar, the sons of Aaron who survived, Take the sacrifice that is left of the burnt-offerings of the Lord, and ye shall eat unleavened bread by the altar: it is most holy.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And Mosheh spake unto Aharon, and unto Elazar and unto Ithamar, his sons that were left, Take the meat offering that remaineth of the offerings of Yahweh made by fire, and eat it without leaven beside the altar: for it [is] most holy:

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And M מֹשֶׁה 4872
{4872} Prime
מֹשֶׁה
Mosheh
{mo-sheh'}
From H4871; drawing out (of the water), that is, rescued; Mosheh, the Israelitish lawgiver.
spake 1696
{1696} Prime
דִּבֵּר
dabar
{daw-bar'}
A primitive root; perhaps properly to arrange; but used figuratively (of words) to speak; rarely (in a destructive sense) to subdue.
z8762
<8762> Grammar
Stem - Piel (See H8840)
Mood - Imperfect (See H8811)
Count - 2447
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
Ahrn אַהֲרֹן, 175
{0175} Prime
אַהֲרֹן
'Aharown
{a-har-one'}
Of uncertain derivation; Aharon, the brother of Moses.
and unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
El`zr אֶלעָזָר 499
{0499} Prime
אֶלְעָזָר
'El`azar
{el-aw-zawr'}
From H0410 and H5826; God (is) helper; Elazar, the name of seven Israelites.
and unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
αmr אִיתָמָר, 385
{0385} Prime
אִיתָמָר
'Iythamar
{eeth-aw-mawr'}
From H0339 and H8558; coast of the palm tree; Ithamar, a son of Aaron.
his 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.).
that were left, 3498
{3498} Prime
יָתַר
yathar
{yaw-thar'}
A primitive root; to jut over or exceed; by implication to excel; (intransitively) to remain or be left; causatively to leave, cause to abound, preserve.
z8737
<8737> Grammar
Stem - Niphal (See H8833)
Mood - Participle (See H8813)
Count - 793
Take 3947
{3947} Prime
לָקַח
laqach
{law-kakh'}
A primitive root; to take (in the widest variety of applications).
z8798
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 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).
the meat offering 4503
{4503} Prime
מִנְחָה
minchah
{min-khaw'}
From an unused root meaning to apportion, that is, bestow; a donation; euphemistically tribute; specifically a sacrificial offering (usually bloodless and voluntary).
that remaineth 3498
{3498} Prime
יָתַר
yathar
{yaw-thar'}
A primitive root; to jut over or exceed; by implication to excel; (intransitively) to remain or be left; causatively to leave, cause to abound, preserve.
z8737
<8737> Grammar
Stem - Niphal (See H8833)
Mood - Participle (See H8813)
Count - 793
of the offerings y801
[0801] Standard
אִשֶּׁה
'ishshah
{ish-shaw'}
The same as H0800, but used in a liturgical sense; properly a burnt offering; but occasionally of any sacrifice.
z0
<0000> Grammar
The original word in the Greek or Hebrew is translated by more than one word in the English. The English translation is separated by one or more other words from the original.
of Yhw יָהוֶה y3068
[3068] Standard
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
made by fire, 801
{0801} Prime
אִשֶּׁה
'ishshah
{ish-shaw'}
The same as H0800, but used in a liturgical sense; properly a burnt offering; but occasionally of any sacrifice.
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
x3068
(3068) Complement
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
and eat 398
{0398} Prime
אָכַל
'akal
{aw-kal'}
A primitive root; to eat (literally or figuratively).
z8798
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
it without leaven 4682
{4682} Prime
מַצָּה
matstsah
{mats-tsaw'}
From H4711 in the sense of greedily devouring for sweetness; properly sweetness; concretely sweet (that is, not soured or bittered with yeast); specifically an unfermented cake or loaf, or (elliptically) the festival of Passover (because no leaven was then used).
beside 681
{0681} Prime
אֵצֶל
'etsel
{ay'-tsel}
From H0680 (in the sense of joining); a side; (as a preposition) near.
the altar: 4196
{4196} Prime
מִזְבֵּחַ
mizbeach
{miz-bay'-akh}
From H2076; an altar.
for x3588
(3588) Complement
כִּי
kiy
{kee}
A primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjugation or adverb; often largely modified by other particles annexed.
it x1931
(1931) Complement
הוּא
huw'
{hoo}
The second form is the feminine beyond the Pentateuch; a primitive word, the third person pronoun singular, he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demonstrative) this or that; occasionally (instead of copula) as or are.
[is] most y6944
[6944] Standard
קֹדֶשׁ
qodesh
{ko'-desh}
From H6942; a sacred place or thing; rarely abstractly sanctity.
holy: 6944
{6944} Prime
קֹדֶשׁ
qodesh
{ko'-desh}
From H6942; a sacred place or thing; rarely abstractly sanctity.
Jamieson-Fausset-Brown Commentary

Leviticus 10:12-15

_ _ Moses spake unto Aaron, etc. — 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.

Matthew Henry's Commentary

Leviticus 10:12-20

_ _ Moses is here directing Aaron to go on with his service after this interruption. Afflictions should rather quicken us to our duty than take us off from it. Observe (Leviticus 10:12), He spoke unto Aaron and to his sons that were left. The notice taken of their survivorship intimates, 1. That Aaron should take comfort under the loss of two of his sons, from this consideration, that God had graciously spared him the other two, and that he had reason to be thankful for the remnant that was left, and all his sons were not dead, and, in token of his thankfulness to God, to go on cheerfully in his work. 2. That God's sparing them should be an engagement upon them to proceed in his service, and not to fly off from it. Here were four priests consecrated together, two were taken away, and two left; therefore the two that were left should endeavour to fill up the places of those that were gone, by double care and diligence in the services of the priesthood. Now,

_ _ I. Moses repeats the directions he had formerly given them about eating their share of the sacrifices, Leviticus 10:12-14, Leviticus 10:15. The priests must learn not only to put a difference between the holy and the unholy, as they had been taught (Leviticus 10:10), but also to distinguish between that which was most holy and that which was only holy of the things that were to eat. That part of the meat-offering which remained to the priest was most holy, and therefore must be eaten in the courts of the tabernacle, and by Aaron sons only (Leviticus 10:12, Leviticus 10:13); but the breast and shoulder of the peace-offerings might be eaten in any decent place out of the courts of the tabernacle, and by the daughters of their families. The meat-offerings, being annexed to the burnt-offerings, were intended only and wholly for the glory of God; but the peace-offerings were ordained for the furtherance of men's joy and comfort; the former therefore were the more sacred, and to be had more in veneration. This distinction the priests must carefully observe, and take heed of making any blunders. Moses does not pretend to give any reasons for this difference, but refers to his instructions: For so am I commanded, Leviticus 10:13. This was reason enough; he had received of the Lord all that he delivered unto them, 1 Corinthians 11:23.

_ _ II. He enquires concerning one deviation from the appointment, which it seems had happened upon this occasion, which was this: — There was a goat to be sacrificed as a sin-offering or the people, Leviticus 9:15. Now the law of the sin-offerings was that if the blood of them was brought into the holy place, as that of the sin-offerings for the priest was, then the flesh was to be burnt without the camp; otherwise it was to be eaten by the priest in the holy place, Leviticus 6:30. The meaning of this is here explained (Leviticus 10:17), that the priests did hereby bear the iniquity of the congregation, that is, they were types of him who was to be made sin for us, and on whom God would lay the iniquity of us all. Now the blood of this goat was not brought into the holy place, and yet, it seems, it was burnt without the camp. Now observe here, 1. The gentle reproof Moses gives to Aaron and his sons for this irregularity. Here again Aaron sons are said to be those that were left alive (Leviticus 10:16), who therefore ought to have taken warning; and Moses was angry with them. Though he was the meekest man in the world, it seems he could be angry; and when he thought God was disobeyed and dishonoured, and the priesthood endangered, he would be angry. Yet observe how very mildly he deals with Aaron and his sons, considering their present affliction. He only tells them they should indeed have eaten it in the holy place, but is willing to hear what they have to say for themselves, being loth to speak to the grief of those whom God had wounded.

_ _ 2. The plausible excuse which Aaron makes for this mistake. Moses charged the fault upon Eleazar and Ithamar (Leviticus 10:16), but it is probable that what they did was by Aaron direction, and therefore he apologized for it. He might have pleaded that this was a sin-offering for the congregation, and if it had been a bullock it must have been wholly burnt (Leviticus 4:21), and therefore why not now that it was a goat? But it seems it was otherwise ordered at this time, and therefore he makes his affliction his excuse, Leviticus 10:19. Observe, (1.) How he speaks of affliction: Such things have befallen me, such sad things, which could not but go near his heart, and make it very happy. He was a high priest taken from among men, and could not put off natural affection when he put on the holy garments. He held his peace (Leviticus 10:3), yet his sorrow was stirred, as David's, Psalms 39:2. Note, There may be a deep sense of affliction even where there is a sincere resignation to the will of God in the affliction. “Such things as never befel me before, and as I little expected now. My spirits cannot but sink, when I see my family sinking; I must needs be heavy, when God is angry:” thus it is easy to say a great deal to aggravate an affliction, but it is better to say little. (2.) How he makes this an excuse for his varying from the appointment about the sin-offering. He could not have eaten it but in his mourning, and with a sorrowful spirit; and would this have been accepted? He does not plead that his heart was so full of grief that he had no appetite for it, but that he feared it would not be accepted. Note, [1.] Acceptance with God is the great thing we should desire and aim at in all our religious services, particularly in the Lord's supper, which is our eating of the sin-offering. [2.] The sorrow of the world is a very great hindrance to our acceptable performance of holy duties, both as it is discomposing to ourselves, takes off our chariot-wheels and makes us drive heavily (1 Samuel 1:7, 1 Samuel 1:8), and as it is displeasing to God, whose will it is that we should serve him cheerfully, Deuteronomy 12:7. Mourner's bread was polluted, Hosea 9:4. See Malachi 3:14.

_ _ 3. The acquiescence of Moses in this excuse: He was content, Leviticus 10:20. Perhaps he thought it justified what they had done. God had provided that what could not be eaten might be burnt. Our unfitness for duty, when it is natural and not sinful, will have great allowances made for it; and God will have mercy and not sacrifice. At least he thought it did very much extenuate the fault; the spirit indeed was willing, but the flesh was weak. God by Moses showed that he considered his frame. It appeared that Aaron sincerely aimed at God's acceptance; and those that do so with an upright heart shall find he is not extreme to mark what they do amiss. Nor must we be severe in our animadversions upon every mistake, considering ourselves, lest we also be tempted.

John Wesley's Explanatory Notes

Leviticus 10:12

Eat it — Moses repeats the command, partly lest their grief should cause them to neglect their meat prescribed by God, (which abstinence would have been both a signification of their sorrow which God had forbidden them, and a new transgression of a divine precept;) and partly to encourage them to go on in their holy services, and not to be dejected, as if God would no more accept them or their sacrifices.

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
Take:

Leviticus 2:1-16 And when any will offer a meat offering unto the LORD, his offering shall be [of] fine flour; and he shall pour oil upon it, and put frankincense thereon: ... And the priest shall burn the memorial of it, [part] of the beaten corn thereof, and [part] of the oil thereof, with all the frankincense thereof: [it is] an offering made by fire unto the LORD.
Leviticus 6:15-18 And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which [is] upon the meat offering, and shall burn [it] upon the altar [for] a sweet savour, [even] the memorial of it, unto the LORD. ... All the males among the children of Aaron shall eat of it. [It shall be] a statute for ever in your generations concerning the offerings of the LORD made by fire: every one that toucheth them shall be holy.
Leviticus 7:9 And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest's that offereth it.
Leviticus 21:22 He shall eat the bread of his God, [both] of the most holy, and of the holy.
Exodus 29:2 And unleavened bread, and cakes unleavened tempered with oil, and wafers unleavened anointed with oil: [of] wheaten flour shalt thou make them.
Numbers 18:9-10 This shall be thine of the most holy things, [reserved] from the fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, [shall be] most holy for thee and for thy sons. ... In the most holy [place] shalt thou eat it; every male shall eat it: it shall be holy unto thee.
Ezekiel 44:29 They shall eat the meat offering, and the sin offering, and the trespass offering; and every dedicated thing in Israel shall be theirs.

for it is most:

Leviticus 21:22 He shall eat the bread of his God, [both] of the most holy, and of the holy.
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Ex 29:2. Lv 2:1; 6:15; 7:9; 21:22. Nu 18:9. Ezk 44:29.

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