3. Mose 10
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And Nadab and Abihu - took either of them his censer - The manner of burning incense in the temple service was, according to the Jews, as follows: - "One went and gathered the ashes from off the altar into a golden vessel, a second brought a vessel full of incense, and a third brought a censer with fire, and put coals on the altar, and he whose office it was to burn the incense strewed it on the fire at the command of the governor. At the same time all the people went out of the temple from between the porch and the altar. Each day they burned the weight of a hundred denaries of incense, fifty in the morning, and fifty in the evening. The hundred denaries weighed fifty shekels of the sanctuary, each shekel weighing three hundred and twenty barleycorns; and when the priest had burned the incense, he bowed himself down and went his way out. See Maimonides' Treatise of the Daily Service, chap. iii. So when Zacharias, as his lot fell, burned incense in the temple, the whole multitude of the people were without at prayer while the incense was burning, Luk 1:9, Luk 1:10. By this service God taught them that the prayers of his faithful people are pleasing to him, whilst our High Priest, Christ Jesus, by his mediation puts incense to their prayers; (see Psa 141:2; Rom 8:34; Heb 8:1, Heb 8:2; Heb 9:24; Rev 8:3, Rev 8:4); for the priests under the law served unto the example and shadow of heavenly things; Heb 8:5." See Ainsworth in loco. In the preceding chapter we have seen how God intended that every part of his service should be conducted; and that every sacrifice might be acceptable to him, he sent his own fire as the emblem of his presence, and the means of consuming the sacrifice - Here we find Aaron's sons neglecting the Divine ordinance, and offering incense with strange,…
Quelle öffnen ↗NADAB AND ABIHU BURNT. (Lev. 10:1-20) the sons of Aaron, &c.--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."
Quelle öffnen ↗And Nadab and Abihu, the sons of Aaron,.... His two eldest sons, as seems from Exo 6:23, took either of them his censer; a vessel in which coals of fire were put, and incense upon them, and burnt it, and so it follows: and put fire therein, and put incense thereon; which, as Aben Ezra says, was on the eighth day, that is, of their consecration, the day after their consecration was completely finished, and the same day that Aaron had offered the offerings for himself and for the people, see Lev 9:1, and offered strange fire before the Lord; upon the golden altar of incense, which stood in the holy place right against the vail, within which were the ark, mercy seat, and cherubim, the symbol and seat of the divine Majesty: this fire was not that which came down from heaven, and consumed the sacrifice, as related at the end of the preceding chapter Lev 9:24, but common fire, and therefore called strange; it was not taken off of the altar of burnt offering, as it ought to have been, but, as the Targum of Jonathan, from under the trivets, skillets, or pots, such as the flesh of peace offerings were boiled in, in the tabernacle: which he commanded not; yea, forbid, by sending fire from heaven, and ordering coals of fire for the incense to be taken off of the altar of burnt offering; and this, as Aben Ezra observes, they did of their own mind, and not by order. It does not appear that they had any command to offer incense at all at present, this belonged to Aaron, and not to them as yet; but without any instruction and direction they rushed into the holy place with their censers, and offered incense, even both of them, when only one priest was to offer at a time, when it was to be offered, and this they also did with strange fire. This may be an emblem of dissembled love, when…
Quelle öffnen ↗Nadab and Abihu took their censers (machtah, Exo 25:38), and having put fire in them, placed incense thereon, and brought strange fire before Jehovah, which He had not commanded them. It is not very clear what the offence of which they were guilty actually was. The majority of expositors suppose the sin to have consisted in the fact, that they did not take the fire for the incense from the altar-fire. But this had not yet been commanded by God; and in fact it is never commanded at all, except with regard to the incense-offering, with which the high priest entered the most holy place on the day of atonement (Lev 16:12), though we may certainly infer from this, that it was also the rule for the daily incense-offering. By the fire which they offered before Jehovah, we are no doubt to understand the firing of the incense-offering. This might be called "strange fire" if it was not offered in the manner prescribed in the law, just as in Exo 30:9 incense not prepared according to the direction of God is called "strange incense." The supposition that they presented an incense-offering that was not commanded in the law, and apart from the time of the morning and evening sacrifice, and that this constituted their sin, is supported by the time at which their illegal act took place. It is perfectly obvious from Lev 10:12. and 16ff. that it occurred in the interval between the sacrificial transaction in ch. 9 and the sacrificial meal which followed it, and therefore upon the day of their inauguration. For in Lev 10:12 Moses commands Aaron and his remaining sons Eleazar and Ithamar to eat the meat-offering that was left from the firings of Jehovah, and inquires in Lev 10:16 for the goat of the sin-offering, which the priests were to have eaten in a holy place. Knobel's opinion is not…
Quelle öffnen ↗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 (Lev 10:1), and the same Num 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 (Lev 9:8, Lev 9:15, Lev 9:18), and his sons were only to attend him (Lev 10:9, Lev 10:12, Lev 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, Exo 30:9. Moses, we may suppose, had the custody of the incense which was prepared for this purpose (Exo 39:38), and they, doing this without his leave, had none of the incense which should have been offered, but common…
Quelle öffnen ↗10:1-20 A fire was to burn constantly on the bronze altar (6:9) to supply coals for burning incense (16:12). Perhaps careless from drinking wine (10:8-11), Nadab and Abihu took coals from another source. This violation of God’s instruction resulted in their deaths. 10:1 Aaron’s two older sons, Nadab and Abihu (Exod 6:23), had accompanied Moses and the seventy elders on Mount Sinai (Exod 24:1, 9) and had witnessed the great theophany (appearance of God) there. They died without male heirs (see also Exod 28:1; Num 3:2-4; 26:60-61; 1 Chr 6:3; 24:1-2). • The incense burners were fire pans or trays that held hot coals. Incense was sprinkled on them (Exod 30:34-38; see also Lev 16:12-13; 2 Chr 26:19; Rev 8:3-4). • The wrong kind of fire (Hebrew ’esh zarah, “strange fire”) could mean “foreign,” and thus “unauthorized” (see Exod 30:9) or even “pagan” (as in Ps 44:20; 81:9). Apparently, Nadab and Abihu used fire from a source not approved by God (Num 3:4; 26:61), possibly even a pagan source. It is also possible that they offered incense not prepared according to God’s specifications (Exod 30:34-38), although the text does not mention that. They did not enter God’s presence on his terms but on their own.
Quelle öffnen ↗Ursprache
Die hebräischen und griechischen Wörter hinter dieser Stelle, mit Strong-Nummern — von openscriptures (CC BY-SA).
נָדָב (Nâdâb, H5070) — Nadab, the name of four Israelites אֲבִיהוּא (ʼĂbîyhûwʼ, H30) — Abihu, a son of Aaron בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… אַהֲרוֹן (ʼAhărôwn, H175) — Aharon, the brother of Moses לָקַח (lâqach, H3947) — to take (in the widest variety of applications) אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… מַחְתָּה (machtâh, H4289) — a pan for live coals נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) אֵשׁ (ʼêsh, H784) — fire (literally or figuratively) הֵן (hên, H2004) — they (only used when emphatic) שׂוּם (sûwm, H7760) — to put (used in a great variety of applications, literal, figurative, inferentially, and… קְטֹרֶת (qᵉṭôreth, H7004) — a fumigation קָרַב (qârab, H7126) — to approach (causatively, bring near) for whatever purpose זוּר (zûwr, H2114) — to turn aside (especially for lodging); hence to be aforeigner, strange, profane;…
Quelle öffnen ↗יָצָא (yâtsâʼ, H3318) — to go (causatively, bring) out, in a great variety of applications, literally and… אֵשׁ (ʼêsh, H784) — fire (literally or figuratively) יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אָכַל (ʼâkal, H398) — to eat (literally or figuratively) מוּת (mûwth, H4191) — to die (literally or figuratively); causatively, to kill פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and…
Quelle öffnen ↗מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver אָמַר (ʼâmar, H559) — to say (used with great latitude) אַהֲרוֹן (ʼAhărôwn, H175) — Aharon, the brother of Moses יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… קָדַשׁ (qâdash, H6942) — to be (causatively, make, pronounce or observe as) clean (ceremonially or morally) קָרוֹב (qârôwb, H7138) — near (in place, kindred or time) פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… כָּבַד (kâbad, H3513) — to be heavy, i.e. in a bad sense (burdensome, severe, dull) or in a good sense (numerous,… דָּמַם (dâmam, H1826) — to be dumb; by implication, to be astonished, to stop; also to perish
Quelle öffnen ↗מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver קָרָא (qârâʼ, H7121) — to call out to (i.e. properly, address by name, but used in a wide variety of… מִישָׁאֵל (Mîyshâʼêl, H4332) — Mishael, the name of three Israelites אֱלִיצָפָן (ʼĔlîytsâphân, H469) — Elitsaphan or Eltsaphan, an Israelite בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… עֻזִּיאֵל (ʻUzzîyʼêl, H5816) — Uzziel, the name of six Israelites דּוֹד (dôwd, H1730) — (figuratively) to love; by implication, a love-token, lover, friend; specifically an uncle אַהֲרוֹן (ʼAhărôwn, H175) — Aharon, the brother of Moses אָמַר (ʼâmar, H559) — to say (used with great latitude) קָרַב (qârab, H7126) — to approach (causatively, bring near) for whatever purpose נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… פָּנִים (pânîym, H6440) — the face (as the part that turns); used in a great variety of applications (literally and… קֹדֶשׁ (qôdesh, H6944) — a sacred place or thing; rarely abstract, sanctity
Quelle öffnen ↗קָרַב (qârab, H7126) — to approach (causatively, bring near) for whatever purpose נָשָׂא (nâsâʼ, H5375) — to lift, in a great variety of applications, literal and figurative, absolute and relative כְּתֹנֶת (kᵉthôneth, H3801) — a shirt חוּץ (chûwts, H2351) — properly, separate by awall, i.e. outside, outdoors מַחֲנֶה (machăneh, H4264) — an encampment (of travellers or troops); hence, an army, whether literal (of soldiers) or… מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a…
Quelle öffnen ↗מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver אָמַר (ʼâmar, H559) — to say (used with great latitude) אַהֲרוֹן (ʼAhărôwn, H175) — Aharon, the brother of Moses אֶלְעָזָר (ʼElʻâzâr, H499) — Elazar, the name of seven Israelites אִיתָמָר (ʼÎythâmâr, H385) — Ithamar, a son of Aaron בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… פָּרַע (pâraʻ, H6544) — to loosen; by implication, to expose, dismiss; figuratively, absolve, begin רֹאשׁ (rôʼsh, H7218) — the head (as most easily shaken), whether literal or figurative (in many applications, of… פָּרַם (pâram, H6533) — to tear בֶּגֶד (beged, H899) — a covering, i.e. clothing; also treachery or pillage מוּת (mûwth, H4191) — to die (literally or figuratively); causatively, to kill קָצַף (qâtsaph, H7107) — to crack off, i.e. (figuratively) burst out in rage עֵדָה (ʻêdâh, H5712) — a stated assemblage (specifically, a concourse, or generally, a family or crowd) אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or…
Quelle öffnen ↗יָצָא (yâtsâʼ, H3318) — to go (causatively, bring) out, in a great variety of applications, literally and… פֶּתַח (pethach, H6607) — an opening (literally), i.e. door (gate) or entrance way אֹהֶל (ʼôhel, H168) — a tent (as clearly conspicuous from a distance) מוֹעֵד (môwʻêd, H4150) — properly, an appointment, i.e. a fixed time or season; specifically, a festival;… מוּת (mûwth, H4191) — to die (literally or figuratively); causatively, to kill מִשְׁחָה (mishchâh, H4888) — unction (the act); by implication, a consecratory gift שֶׁמֶן (shemen, H8081) — grease, especially liquid (as from the olive, often perfumed); figuratively, richness יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God עָשָׂה (ʻâsâh, H6213) — to do or make, in the broadest sense and widest application דָּבָר (dâbâr, H1697) — a word; by implication, a matter (as spoken of) or thing; adverbially, a cause מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver
Quelle öffnen ↗יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… אַהֲרוֹן (ʼAhărôwn, H175) — Aharon, the brother of Moses אָמַר (ʼâmar, H559) — to say (used with great latitude)
Quelle öffnen ↗שָׁתָה (shâthâh, H8354) — to imbibe (literally or figuratively) יַיִן (yayin, H3196) — wine (as fermented); by implication, intoxication שֵׁכָר (shêkâr, H7941) — an intoxicant, i.e. intensely alcoholic liquor בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) אֹהֶל (ʼôhel, H168) — a tent (as clearly conspicuous from a distance) מוֹעֵד (môwʻêd, H4150) — properly, an appointment, i.e. a fixed time or season; specifically, a festival;… מוּת (mûwth, H4191) — to die (literally or figuratively); causatively, to kill חֻקָּה (chuqqâh, H2708) — {an enactment; hence, an appointment (of time, space, quantity, labor or usage)} עוֹלָם (ʻôwlâm, H5769) — properly, concealed, i.e. the vanishing point; generally, time out of mind (past or… דּוֹר (dôwr, H1755) — properly, a revolution of time, i.e. an age or generation; also a dwelling
Quelle öffnen ↗בָּדַל (bâdal, H914) — to divide (in variation senses literally or figuratively, separate, distinguish, differ,… קֹדֶשׁ (qôdesh, H6944) — a sacred place or thing; rarely abstract, sanctity חֹל (chôl, H2455) — properly, exposed; hence, profane טָמֵא (ṭâmêʼ, H2931) — foul in a religious sense טָהוֹר (ṭâhôwr, H2889) — pure (in a physical, chemical, ceremonial or moral sense)
Quelle öffnen ↗יָרָה (yârâh, H3384) — properly, to flow as water (i.e. to rain); transitively, to lay or throw (especially an… בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity חֹק (chôq, H2706) — an enactment; hence, an appointment (of time, space, quantity, labor or usage) יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver
Quelle öffnen ↗מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver דָבַר (dâbar, H1696) — perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a… אַהֲרוֹן (ʼAhărôwn, H175) — Aharon, the brother of Moses אֶלְעָזָר (ʼElʻâzâr, H499) — Elazar, the name of seven Israelites אִיתָמָר (ʼÎythâmâr, H385) — Ithamar, a son of Aaron בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… יָתַר (yâthar, H3498) — to jut over or exceed; by implication, to excel; (intransitively) to remain or be left;… לָקַח (lâqach, H3947) — to take (in the widest variety of applications) מִנְחָה (minchâh, H4503) — a donation; euphemistically, tribute; specifically a sacrificial offering (usually… אִשָּׁה (ʼishshâh, H801) — properly, a burnt-offering; but occasionally of any sacrifice יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אָכַל (ʼâkal, H398) — to eat (literally or figuratively) מַצָּה (matstsâh, H4682) — properly, sweetness; concretely, sweet (i.e. not soured or bittered with yeast);… אֵצֶל (ʼêtsel, H681) — a side; (as a preposition) near
Quelle öffnen ↗אָכַל (ʼâkal, H398) — to eat (literally or figuratively) קָדוֹשׁ (qâdôwsh, H6918) — sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a… מָקוֹם (mâqôwm, H4725) — properly, a standing, i.e. a spot; but used widely of a locality (general or specific);… חֹק (chôq, H2706) — an enactment; hence, an appointment (of time, space, quantity, labor or usage) בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… אִשָּׁה (ʼishshâh, H801) — properly, a burnt-offering; but occasionally of any sacrifice יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God צָוָה (tsâvâh, H6680) — (intensively) to constitute, enjoin
Quelle öffnen ↗תְּנוּפָה (tᵉnûwphâh, H8573) — a brandishing (in threat); by implication, tumult; specifically, the official undulation… חָזֶה (châzeh, H2373) — the breast (as most seen in front) תְּרוּמָה (tᵉrûwmâh, H8641) — a present (as offered up), especially in sacrifice or as tribute שׁוֹק (shôwq, H7785) — the (lower) leg (as a runner) אָכַל (ʼâkal, H398) — to eat (literally or figuratively) טָהוֹר (ṭâhôwr, H2889) — pure (in a physical, chemical, ceremonial or moral sense) מָקוֹם (mâqôwm, H4725) — properly, a standing, i.e. a spot; but used widely of a locality (general or specific);… בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… בַּת (bath, H1323) — a daughter (used in the same wide sense as other terms of relationship, literally and… חֹק (chôq, H2706) — an enactment; hence, an appointment (of time, space, quantity, labor or usage) נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) זֶבַח (zebach, H2077) — properly, a slaughter, i.e. the flesh of an animal; by implication, a sacrifice (the… שֶׁלֶם (shelem, H8002) — properly, requital, i.e. a (voluntary) sacrifice in thanks יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity
Quelle öffnen ↗Querverweise
Andere Stellen, die die Gemeinschaft am häufigsten mit dieser verbindet. Zum Lesen antippen.
Nadab aber und Abihu starben, als sie fremdes Feuer vor den HERRN brachten.
Darnach nehme er die Pfanne voll Glut vom Altar, der vor dem HERRN steht, und eine Handvoll wohlriechenden zerstoßenen Räucherwerks und bringe es hinein hinter den Vorhang;
Er hatte aber zu Mose gesagt: Steige herauf zum HERRN, du und Aaron, Nadab und Abihu und siebzig von den Ältesten Israels, und betet an von ferne!
Aaron aber nahm zum Weibe Eliseba, die Tochter Amminadabs, Nahassons Schwester, die gebar ihm den Nadab und den Abihu, den Eleasar und den Itamar.
Mein Gebet steige vor dir auf wie Räucherwerk, meiner Hände Aufheben sei wie das Abendopfer.
Da stiegen Mose und Aaron, Nadab und Abihu und siebzig von den Ältesten Israels hinauf;
Sie sollen meine Anordnungen beobachten, damit sie nicht Sünde auf sich laden und daran sterben, wenn sie dieselben entheiligen; denn ich, der HERR, heilige sie.
Und du sollst deinen Bruder Aaron und seine Söhne mit ihm zu dir nahen lassen aus den Kindern Israel, daß er mein Priester sei, nämlich Aaron und seine Söhne, Nadab, Abihu, Eleasar und Itamar.
Und der Herr redete mit Mose nach dem Tod der beiden Söhne Aarons, als sie vor den HERRN traten.
Mache Aschentöpfe, Schaufeln, Sprengbecken, Gabeln und Kohlenpfannen. Alle seine Geschirre sollst du von Erz machen.