Leviticus 10:19

Leviticus 10:19 in Multiple Translations

Berean Standard Bible BSB

But Aaron replied to Moses, “Behold, this very day they presented their sin offering and their burnt offering before the LORD. Since these things have happened to me, if I had eaten the sin offering today, would it have been acceptable in the sight of the LORD?”

King James Version KJV

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?

American Standard Version ASV

And Aaron spake unto Moses, Behold, this day have they offered their sin-offering and their burnt-offering before Jehovah; and there have befallen me such things as these: and if I had eaten the sin-offering to-day, would it have been well-pleasing in the sight of Jehovah?

Bible in Basic English BBE

And Aaron said to Moses, You have seen that today they have made their sin-offering and their burned offering before the Lord, and such things as these have come on me. If I had taken the sin-offering as food today, would it have been pleasing to the Lord?

Free Bible Version FBV

So Aaron explained to Moses, “Look, it was today that they presented their sin offering and their burnt offering before the Lord. After all that's just happened to me, would the Lord have been pleased if I'd eaten the sin offering today?”

Geneva Bible 1599 GNV

And Aaron said vnto Moses, Behold, this day haue they offred their sinne offring, and their burnt offring before the Lord, and such things as thou knowest are come vnto mee: If I had eaten the sinne offring to day, should it haue bene accepted in the sight of the Lord?

Young's Literal Translation YLT

And Aaron speaketh unto Moses, 'Lo, to-day they have brought near their sin-offering and their burnt-offering before Jehovah; and [things] like these meet me, yet I have eaten a sin-offering to-day; is it good in the eyes of Jehovah?'

World English Bible WEB

Aaron spoke to Moses, “Behold, today they have offered their sin offering and their burnt offering before the LORD; and such things as these have happened to me. If I had eaten the sin offering today, would it have been pleasing in the LORD’s sight?”

Noah Webster Bible WBS

And Aaron said to 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, would it have been accepted in the sight of the LORD?

Douay-Rheims 1899 DRV

Aaron answered: This day hath been offered the victim for sin, and the holocaust before the Lord: and to me what thou seest has happened: how could I eat it, or please the Lord in the ceremonies, having a sorrowful heart?

Translation for Translators T4T

Aaron replied to Moses/me, “Today the people brought to Yahweh their offering to be forgiven for the sins they had committed, and the offering to be completely burned, and surely that pleased Yahweh, but think about the terrible thing that happened to my other two sons! Would [RHQ] Yahweh have been pleased if I had eaten some of the offering to cause the people to become acceptable to God?”

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Berean Amplified Bible — Leviticus 10:19

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Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Leviticus 10:19 Interlinear (Deep Study)

BIB

HEB וַ/יְדַבֵּ֨ר אַהֲרֹ֜ן אֶל מֹשֶׁ֗ה הֵ֣ן הַ֠/יּוֹם הִקְרִ֨יבוּ אֶת חַטָּאתָ֤/ם וְ/אֶת עֹֽלָתָ/ם֙ לִ/פְנֵ֣י יְהוָ֔ה וַ/תִּקְרֶ֥אנָה אֹתִ֖/י כָּ/אֵ֑לֶּה וְ/אָכַ֤לְתִּי חַטָּאת֙ הַ/יּ֔וֹם הַ/יִּיטַ֖ב בְּ/עֵינֵ֥י יְהוָֽה

וַ/יְדַבֵּ֨ר dâbar H1696 to speak Conj | V-Piel-ConsecImperf-3ms

אַהֲרֹ֜ן ʼAhărôwn H175 Aaron N-proper

אֶל ʼêl H413 to(wards) Prep

מֹשֶׁ֗ה Môsheh H4872 Moses N-proper

הֵ֣ן hên H2005 look! Part

הַ֠/יּוֹם yôwm H3117 day Art | N-ms

הִקְרִ֨יבוּ qârab H7126 to present V-Hiphil-Perf-3cp

אֶת ʼêth H853 Obj. DirObjM

חַטָּאתָ֤/ם chaṭṭâʼâh H2403 sin N-fs | Suff

וְ/אֶת ʼêth H853 Obj. Conj | DirObjM

עֹֽלָתָ/ם֙ ʻôlâh H5930 burnt offering N-fs | Suff

לִ/פְנֵ֣י pânîym H6440 face Prep | N-cp

יְהוָ֔ה Yᵉhôvâh H3068 The Lord N-proper

וַ/תִּקְרֶ֥אנָה qârâʼ H7122 to encounter Conj | V-Qal-ConsecImperf-3fp

אֹתִ֖/י ʼêth H853 Obj. DirObjM | Suff

כָּ/אֵ֑לֶּה ʼêl-leh H428 these Prep | Pron

וְ/אָכַ֤לְתִּי ʼâkal H398 to eat Conj | V-Qal-1cs

חַטָּאת֙ chaṭṭâʼâh H2403 sin N-fs

הַ/יּ֔וֹם yôwm H3117 day Art | N-ms

הַ/יִּיטַ֖ב yâṭab H3190 be good Part | V-Qal-Imperf-3ms

בְּ/עֵינֵ֥י ʻayin H5869 eye Prep | N-cd

יְהוָֽה Yᵉhôvâh H3068 The Lord N-proper

Hebrew Word Study

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Hebrew Word Reference — Leviticus 10:19

וַ/יְדַבֵּ֨ר dâbar H1696 "to speak" Conj | V-Piel-ConsecImperf-3ms

To speak or communicate, like God speaking to Moses in Exodus or a king commanding his people. It can also mean to promise or warn someone.

Definition: : speak/tell/command 1) to speak, declare, converse, command, promise, warn, threaten, sing 1a) (Qal) to speak 1b) (Niphal) to speak with one another, talk 1c) (Piel) 1c1) to speak 1c2) to promise 1d) (Pual) to be spoken 1e) (Hithpael) to speak 1f) (Hiphil) to lead away, put to flight

Usage: Occurs in 1049 OT verses. KJV: answer, appoint, bid, command, commune, declare, destroy, give, name, promise, pronounce, rehearse, say, speak, be spokesman, subdue, talk, teach, tell, think, use (entreaties), utter, [idiom] well, [idiom] work. See also: Genesis 8:15; Exodus 12:25; Leviticus 23:9.

אַהֲרֹ֜ן ʼAhărôwn H175 "Aaron" N-proper

Aaron was the brother of Moses and the first high priest of the Israelites. He was a leader in the Exodus from Egypt and played a key role in the early history of the Israelites. His story is told in Exodus and Leviticus.

Definition: A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.4.14; son of: Amram (H6019) and Jochebed (H3115); brother of: Moses (H4872) and Miriam (H4813); married to Elisheba (H0472); father of: Nadab (H5070), Abihu (H0030), Eleazar (H0499) and Ithamar (H0385) Also named: Aarōn (Ἀαρών "Aaron" G0002) § Aaron = "light bringer" brother of Moses, a Levite and the first high priest

Usage: Occurs in 328 OT verses. KJV: Aaron. See also: Exodus 4:14; Exodus 34:31; Numbers 3:39.

אֶל ʼêl H413 "to(wards)" Prep

This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.

Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)

Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.

מֹשֶׁ֗ה Môsheh H4872 "Moses" N-proper

Moses, the Israelite leader, was born to Amram and Jochebed and led the Exodus from Egypt. He received the law from God and is considered a key figure in the Bible. Moses means 'drawn' in Hebrew.

Definition: A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10; son of: Amram (H6019) and Jochebed (H3115); brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855); father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?) § Moses = "drawn" the prophet and lawgiver, leader of the exodus

Usage: Occurs in 704 OT verses. KJV: Moses. See also: Exodus 2:10; Exodus 13:1; Exodus 32:21.

הֵ֣ן hên H2005 "look!" Part

An expression meaning look or behold, used to get someone's attention, like in the prophet Isaiah's writings. It can also express surprise or introduce a hypothetical situation.

Definition: interj 1) behold, lo, though hypothetical part 2) if Aramaic equivalent: hen (הֵן "look!" H2006A)

Usage: Occurs in 311 OT verses. KJV: behold, if, lo, though. See also: Genesis 3:22; Job 2:6; Psalms 51:7.

הַ֠/יּוֹם yôwm H3117 "day" Art | N-ms

The Hebrew word 'yom' refers to a day, which can be a literal 24-hour period or a figurative space of time. It is used in the Bible to describe a wide range of time periods, from a single day to a year or a lifetime. The word 'yom' is used in many different contexts throughout the Bible.

Definition: : day/when/time/period 1) day, time, year 1a) day (as opposed to night) 1b) day (24 hour period) 1b1) as defined by evening and morning in Genesis 1 1b2) as a division of time 1b2a) a working day, a day's journey 1c) days, lifetime (pl.) 1d) time, period (general) 1e) year 1f) temporal references 1f1) today 1f2) yesterday 1f3) tomorrow

Usage: Occurs in 1930 OT verses. KJV: age, [phrase] always, [phrase] chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), [phrase] elder, [idiom] end, [phrase] evening, [phrase] (for) ever(-lasting, -more), [idiom] full, life, as (so) long as (... live), (even) now, [phrase] old, [phrase] outlived, [phrase] perpetually, presently, [phrase] remaineth, [idiom] required, season, [idiom] since, space, then, (process of) time, [phrase] as at other times, [phrase] in trouble, weather, (as) when, (a, the, within a) while (that), [idiom] whole ([phrase] age), (full) year(-ly), [phrase] younger. See also: Genesis 1:5; Genesis 33:13; Exodus 23:15.

הִקְרִ֨יבוּ qârab H7126 "to present" V-Hiphil-Perf-3cp

To approach or come near someone or something, often with a sense of purpose or intention, like Moses approaching the burning bush in Exodus 3:5. This word can also mean to bring someone or something near, as in presenting an offering to God.

Definition: : come/approach 1) to come near, approach, enter into, draw near 1a) (Qal) to approach, draw near 1b) (Niphal) to be brought near 1c) (Piel) to cause to approach, bring near, cause to draw near 1d) (Hiphil) to bring near, bring, present

Usage: Occurs in 263 OT verses. KJV: (cause to) approach, (cause to) bring (forth, near), (cause to) come (near, nigh), (cause to) draw near (nigh), go (near), be at hand, join, be near, offer, present, produce, make ready, stand, take. See also: Genesis 12:11; Leviticus 22:22; 1 Samuel 10:21.

אֶת ʼêth H853 "Obj." DirObjM

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

חַטָּאתָ֤/ם chaṭṭâʼâh H2403 "sin" N-fs | Suff

This word describes sin, guilt, or punishment for sin, and also the sacrifice or purification made to atone for it. It is used in the Bible to describe the consequences and solutions for sin. The KJV translates it as 'punishment' or 'sin'.

Definition: sin, sinful thing

Usage: Occurs in 270 OT verses. KJV: punishment (of sin), purifying(-fication for sin), sin(-ner, offering). See also: Genesis 4:7; Numbers 12:11; Psalms 25:7.

וְ/אֶת ʼêth H853 "Obj." Conj | DirObjM

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

עֹֽלָתָ/ם֙ ʻôlâh H5930 "burnt offering" N-fs | Suff

This word refers to a step or stairs, often used to describe the ascent to the altar for a burnt offering. In the Bible, it can also mean a holocaust or sacrifice, like in Leviticus.

Definition: whole burnt offering Aramaic equivalent: a.lah (עֲלָת "burnt offering" H5928)

Usage: Occurs in 262 OT verses. KJV: ascent, burnt offering (sacrifice), go up to. See also H5766 (עֶוֶל). See also: Genesis 8:20; Numbers 15:5; 2 Chronicles 29:7.

לִ/פְנֵ֣י pânîym H6440 "face" Prep | N-cp

This word means face or presence, like being in front of someone or something. It's used in many contexts, like in Genesis, Exodus, and Psalms, to describe interactions and relationships.

Definition: : face 1) face 1a) face, faces 1b) presence, person 1c) face (of seraphim or cherubim) 1d) face (of animals) 1e) face, surface (of ground) 1f) as adv of loc/temp 1f1) before and behind, toward, in front of, forward, formerly, from beforetime, before 1g) with prep 1g1) in front of, before, to the front of, in the presence of, in the face of, at the face or front of, from the presence of, from before, from before the face of

Usage: Occurs in 1891 OT verses. KJV: [phrase] accept, a-(be-) fore(-time), against, anger, [idiom] as (long as), at, [phrase] battle, [phrase] because (of), [phrase] beseech, countenance, edge, [phrase] employ, endure, [phrase] enquire, face, favour, fear of, for, forefront(-part), form(-er time, -ward), from, front, heaviness, [idiom] him(-self), [phrase] honourable, [phrase] impudent, [phrase] in, it, look(-eth) (-s), [idiom] me, [phrase] meet, [idiom] more than, mouth, of, off, (of) old (time), [idiom] on, open, [phrase] out of, over against, the partial, person, [phrase] please, presence, propect, was purposed, by reason of, [phrase] regard, right forth, [phrase] serve, [idiom] shewbread, sight, state, straight, [phrase] street, [idiom] thee, [idiom] them(-selves), through ([phrase] -out), till, time(-s) past, (un-) to(-ward), [phrase] upon, upside ([phrase] down), with(-in, [phrase] -stand), [idiom] ye, [idiom] you. See also: Genesis 1:2; Genesis 43:31; Exodus 30:16.

יְהוָ֔ה Yᵉhôvâh H3068 "The Lord" N-proper

Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.

Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.

וַ/תִּקְרֶ֥אנָה qârâʼ H7122 "to encounter" Conj | V-Qal-ConsecImperf-3fp

This word means to encounter or meet someone, either by chance or on purpose. It can describe a friendly meeting or a hostile one. In Exodus, the Israelites encountered God on Mount Sinai.

Definition: : meet 1) to encounter, befall, meet 1a) (Qal) 1a1) to meet, encounter 1a2) to befall (fig) 1b) (Niphal) to meet, meet unexpectedly 1c) (Hiphil) to cause to meet

Usage: Occurs in 35 OT verses. KJV: befall, (by) chance, (cause to) come (upon), fall out, happen, meet. See also: Genesis 42:4; 1 Samuel 17:48; Isaiah 51:19.

אֹתִ֖/י ʼêth H853 "Obj." DirObjM | Suff

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

כָּ/אֵ֑לֶּה ʼêl-leh H428 "these" Prep | Pron

This Hebrew word is used to point out specific people or things, like saying 'these' or 'those'. It appears in the book of Genesis, where God says 'let there be light' and separates the light from the darkness.

Definition: 1) these 1a) used before antecedent 1b) used following antecedent Aramaic equivalent: el.leh (אֵלֶּה "these" H0429)

Usage: Occurs in 697 OT verses. KJV: an-(the) other; one sort, so, some, such, them, these (same), they, this, those, thus, which, who(-m). See also: Genesis 2:4; Exodus 35:1; Deuteronomy 1:35.

וְ/אָכַ֤לְתִּי ʼâkal H398 "to eat" Conj | V-Qal-1cs

This word means to eat or devour, and it's used in many stories, including when Jesus fed the 5000 with fish and bread in the book of Matthew. It's about taking in nourishment and being satisfied.

Definition: 1) to eat, devour, burn up, feed 1a) (Qal) 1a1) to eat (human subject) 1a2) to eat, devour (of beasts and birds) 1a3) to devour, consume (of fire) 1a4) to devour, slay (of sword) 1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought) 1a6) to devour (of oppression) 1b) (Niphal) 1b1) to be eaten (by men) 1b2) to be devoured, consumed (of fire) 1b3) to be wasted, destroyed (of flesh) 1c) (Pual) 1c1) to cause to eat, feed with 1c2) to cause to devour 1d) (Hiphil) 1d1) to feed 1d2) to cause to eat 1e) (Piel) 1e1) consume Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)

Usage: Occurs in 703 OT verses. KJV: [idiom] at all, burn up, consume, devour(-er, up), dine, eat(-er, up), feed (with), food, [idiom] freely, [idiom] in...wise(-deed, plenty), (lay) meat, [idiom] quite. See also: Genesis 2:16; Leviticus 6:9; Numbers 24:8.

חַטָּאת֙ chaṭṭâʼâh H2403 "sin" N-fs

Definition: sin, sinful thing

Usage: Occurs in 270 OT verses. KJV: punishment (of sin), purifying(-fication for sin), sin(-ner, offering). See also: Genesis 4:7; Numbers 12:11; Psalms 25:7.

הַ/יּ֔וֹם yôwm H3117 "day" Art | N-ms

הַ/יִּיטַ֖ב yâṭab H3190 "be good" Part | V-Qal-Imperf-3ms

To be good means to be pleasing or joyful, making something or someone sound, beautiful, or happy. It is used in various forms, including being glad, doing well, or being content. It appears in many books, including Psalms and Proverbs.

Definition: 1) to be good, be pleasing, be well, be glad 1a) (Qal) 1a1) to be glad, be joyful 1a2) to be well placed 1a3) to be well for, be well with, go well with 1a4) to be pleasing, be pleasing to 1b) (Hiphil) 1b1) to make glad, rejoice 1b2) to do good to, deal well with 1b3) to do well, do thoroughly 1b4) to make a thing good or right or beautiful 1b5) to do well, do right

Usage: Occurs in 105 OT verses. KJV: be accepted, amend, use aright, benefit, be (make) better, seem best, make cheerful, be comely, [phrase] be content, diligent(-ly), dress, earnestly, find favour, give, be glad, do (be, make) good(-ness), be (make) merry, please ([phrase] well), shew more (kindness), skilfully, [idiom] very small, surely, make sweet, thoroughly, tire, trim, very, be (can, deal, entreat, go, have) well (said, seen). See also: Genesis 4:7; 2 Samuel 3:36; Psalms 33:3.

בְּ/עֵינֵ֥י ʻayin H5869 "eye" Prep | N-cd

This word can mean a spring or fountain, but also refers to the eye or a source of something. It is often translated as affliction, outward appearance, or countenance, and is used in various contexts throughout the Bible.

Definition: : eye 1) eye 1a) eye 1a1) of physical eye 1a2) as showing mental qualities 1a3) of mental and spiritual faculties (fig.)

Usage: Occurs in 828 OT verses. KJV: affliction, outward appearance, [phrase] before, [phrase] think best, colour, conceit, [phrase] be content, countenance, [phrase] displease, eye((-brow), (-d), -sight), face, [phrase] favour, fountain, furrow (from the margin), [idiom] him, [phrase] humble, knowledge, look, ([phrase] well), [idiom] me, open(-ly), [phrase] (not) please, presence, [phrase] regard, resemblance, sight, [idiom] thee, [idiom] them, [phrase] think, [idiom] us, well, [idiom] you(-rselves). See also: Genesis 3:5; Exodus 34:9; Deuteronomy 28:67.

יְהוָֽה Yᵉhôvâh H3068 "The Lord" N-proper

Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.

Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)

Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.

Study Notes — Leviticus 10:19

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Context — Restrictions for Priests

17“Why didn’t you eat the sin offering in the holy place? For it is most holy; it was given to you to take away the guilt of the congregation by making atonement for them before the LORD. 18Since its blood was not brought inside the holy place, you should have eaten it in the sanctuary area, as I commanded.”

19But Aaron replied to Moses, “Behold, this very day they presented their sin offering and their burnt offering before the LORD. Since these things have happened to me, if I had eaten the sin offering today, would it have been acceptable in the sight of the LORD?”

20And when Moses heard this explanation, he was satisfied.

Cross References

	Reference	Text (BSB)
1	Leviticus 9:12	Then Aaron slaughtered the burnt offering. His sons brought him the blood, and he sprinkled it on all sides of the altar.
2	Leviticus 9:8	So Aaron approached the altar and slaughtered the calf as a sin offering for himself.
3	Jeremiah 14:12	Although they may fast, I will not listen to their cry; although they may offer burnt offerings and grain offerings, I will not accept them. Instead, I will finish them off by sword and famine and plague.”
4	Malachi 2:13	And this is another thing you do: You cover the altar of the LORD with tears, with weeping and groaning, because He no longer regards your offerings or receives them gladly from your hands.
5	Hosea 9:4	They will not pour out wine offerings to the LORD, and their sacrifices will not please Him, but will be to them like the bread of mourners; all who eat will be defiled. For their bread will be for themselves; it will not enter the house of the LORD.
6	Isaiah 1:15	When you spread out your hands in prayer, I will hide My eyes from you; even though you multiply your prayers, I will not listen. Your hands are covered with blood.
7	Malachi 1:10	“Oh, that one of you would shut the temple doors, so that you would no longer kindle useless fires on My altar! I take no pleasure in you,” says the LORD of Hosts, “and I will accept no offering from your hands.
8	Malachi 1:13	You also say: ‘Oh, what a nuisance!’ And you turn up your nose at it,” says the LORD of Hosts. “You bring offerings that are stolen, lame, or sick! Should I accept these from your hands?” asks the LORD.
9	Jeremiah 6:20	What use to Me is frankincense from Sheba or sweet cane from a distant land? Your burnt offerings are not acceptable; your sacrifices do not please Me.”
10	Hebrews 9:8	By this arrangement the Holy Spirit was showing that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing.

Leviticus 10:19 Summary

This verse shows us that Aaron was struggling to understand how to please God in a difficult situation. He had just experienced a great tragedy, as seen in Leviticus 10:1-7, and was wondering if eating the sin offering would be acceptable to God. Aaron's question shows that he was thinking carefully about his actions and wanting to do what was right, much like the Psalmist in Psalm 119:59-60. We can learn from Aaron's example to consider our own circumstances and seek to please God, even when things are hard, and to trust in God's goodness and love, as expressed in Romans 8:28 and Jeremiah 29:11.

Frequently Asked Questions

Why did Aaron question whether eating the sin offering would be acceptable to the Lord?

Aaron was concerned because of the tragic events that had occurred, as seen in Leviticus 10:1-7, and he wondered if his actions would be pleasing to God in the midst of such tragedy, as noted in Leviticus 10:19.

What was Moses' initial concern about Aaron not eating the sin offering?

Moses was concerned that Aaron had not followed the Lord's command to eat the sin offering in the holy place, as stated in Leviticus 10:17-18, to make atonement for the congregation, similar to the instructions given in Leviticus 6:26 and Leviticus 7:6.

How did Moses respond to Aaron's explanation?

Moses was satisfied with Aaron's explanation, as seen in Leviticus 10:20, indicating that he understood and accepted Aaron's reasoning, much like the Lord's acceptance of humble and contrite hearts in Psalm 51:17.

What can we learn from Aaron's response to Moses about his situation?

We can learn the importance of considering our circumstances and seeking to please God in the midst of challenging situations, as Aaron did, and also being open to guidance and correction, as seen in Proverbs 10:8 and Proverbs 12:1.

Reflection Questions

What are some times in my life when I have felt like Aaron, questioning whether my actions would be acceptable to God?
How can I, like Aaron, consider my circumstances and seek to please God in the midst of challenging situations?
What role does humility play in our relationship with God, as seen in Aaron's response to Moses, and how can I cultivate humility in my own life, as encouraged in 1 Peter 5:6-7?
How can I balance the need to follow God's commands with the need to be sensitive to the circumstances and emotions of those around me, as Moses did with Aaron?

Gill's Exposition on Leviticus 10:19

And Aaron said unto Moses,.... For what Moses had said was said in his presence, though not addressed to him directly, but to his sons; and he was sensible that he was pointed at, and that if there

Jamieson-Fausset-Brown on Leviticus 10:19

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, Moses diligently

Matthew Poole's Commentary on Leviticus 10:19

This day have they offered; they have done the substance of the thing, though they have mistaken this one circumstance. Such things have befallen me; whereby, having been oppressed with grief, and almost bereft of my reason, it is not strange nor unpardonable if I have mistaken. Should it have been accepted? because it was not to be eaten with sorrow, but with rejoicing and thanksgiving, as appears from 26:14 ; and I thought it fitter to burn it, as I did other sacred relics, than to profane it by eating it unworthily.

Trapp's Commentary on Leviticus 10:19

Leviticus 10:19 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?Ver. 19. Should it have been accepted.] God loves a cheerful server. Mourners’ bread is polluted bread, and those unkind husbands are blamed for causing their wives, when they should have been cheerful in God’ s service, to cover the Lord’ s altar with tears, with weeping and with crying out, so that he regarded not the offering any more. This Aaron knew, and allegeth for himself.

Ellicott's Commentary on Leviticus 10:19

(19) And Aaron said.—Though, according to Leviticus 10:16, Moses only blamed Eleazar and Ithamar for this transgression of the law, yet there can hardly be any doubt that Aaron was included in this censure, and that the lawgiver abstained from expressing his anger against the pontiff because of the supreme dignity of his office, which he would not lower in the sight of the people. Aaron, however, was fully sensible of this, and hence replies to the charge brought against his sons. They offered their sin offering.—Before proceeding to the transgression with which they are thus charged, Aaron adverts to the fact that all the other sacrificial duties in which he and his sons were engaged on the same day, prior to the great calamity, were performed in strict accordance with the prescribed ritual. His sons assisting him had offered “their”—i.e., the people’s—sin and burnt offerings (see Leviticus 9:15-16) thus far in due compliance with the requirements of the law, and hence could never have meant to transgress intentionally. And such things have befallen me.—But whilst he, Eleazar, and Ithamar were thus duly performing the sacrificial rites, Nadab and Abihu, his other two sons, transgressed, and were suddenly struck down dead, thus overwhelming the survivors with sorrow, and rendering them unfit to partake of the sacrifices. And if I had eaten.—Aaron submits that, unfitted as they thus were by mourning and the sense of their own sinfulness, if they had partaken of this solemn meal it would not have been acceptable to the Lord. In consequence of this declaration, the rule obtained during the second Temple, that when an ordinary priest heard of the death of a relative whilst on duty in the sanctuary, he had to cease from service, though he could not leave the precincts of the Temple otherwise he defiled the sacrifice; whilst the high priest, who could continue his sacred ministrations, was not allowed to partake of the sacrificial meal.

Adam Clarke's Commentary on Leviticus 10:19

Verse 19. And such things have befallen me, c.] The excuse which Aaron makes for not feasting on the sin-offering according to the law is at once appropriate and dignified as if he had said: "God certainly has commanded me to eat of the sin-offering; but when such things as these have happened unto me, could it be good in the sight of the Lord? Does he not expect that I should feel as a father under such afflicting circumstances?" With this spirited answer Moses was satisfied; and God, who knew his situation, took no notice of the irregularity which had taken place in the solemn service. To human nature God has given the privilege to weep in times of affliction and distress. In his infinite kindness he has ordained that tears, which are only external evidences of our grief, shall be the outlets to our sorrows, and tend to exhaust the cause from which they flow. See on "Leviticus 10:3".

Cambridge Bible on Leviticus 10:19

19. Aaron in his reply admits that he should have eaten the Sin-Offering, but gives as a reason for not doing so ‘there have befallen me such things as these.’ This is explained as a reference to the death of his sons. Aaron, Eleazar, and Ithamar were forbidden to mourn for them; but Aaron considered their death as a sign that God was displeased and refrained from eating the Sin-Offering. The whole incident presents difficulties which have not been satisfactorily explained, one of which is that the sacrifice to which Moses refers belongs to that class of which the priests were not to eat. The direction in Leviticus 6:26, that the priest who offers a Sin-Offering ‘shall eat it’ is there limited in Leviticus 6:30, by forbidding that this shall be done when any of the blood has been brought into the tent of meeting to make atonement. In accordance with this restriction, the rebuke by Moses in Leviticus 10:18 is justified, but on the other hand it should be noted that no blood has yet been brought into the Holy place, not even that of the calf for Aaron’s Sin-Offering (Leviticus 9:8 ff.), and yet no objection against the burning of it was made by Moses. For one who desired to defend the burning of all the parts the argument would be fairly obvious that the rules for the Sin-Offering of the priest as laid down in Leviticus 4:3 ff. direct this course. Aaron’s line of defence, however, is wholly different. Dillm. suggests that the section as it now stands has arisen through the expansion of an older and simpler narrative in P, in which was set forth the original disinclination of the priests to partake of the flesh of the Sin-Offering. The most probable explanation of the passage is that it is an attempt to account for a discrepancy between the earlier and later ritual. That the priests should abstain, in the contemplated case, from eating the victim whose blood had not been brought into the sanctuary, was opposed to the later custom, and thus needed special circumstances to justify it, and the consequent sanction of Moses.

Barnes' Notes on Leviticus 10:19

That is: “Behold this very day, in which we have done our part in sacrificing sin-offerings and burnt-offerings to the Lord, this great calamity has befallen me.

Whedon's Commentary on Leviticus 10:19

19. Such things have befallen me — “Aaron here supplies the ‘one touch of nature’ which ‘makes the whole world kin.’ The deeper laws assert themselves against the more superficial statutes and ordinances.” — Joseph Parker.

Sermons on Leviticus 10:19

	Sermon	Description
	Sodom's Sister by David Wilkerson	In this sermon, the speaker begins by expressing his initial desire to bring a cheerful and uplifting message, but instead finds himself drawn to the 16th chapter of Ezekiel. He em
	Matthew 3:8 by Chuck Smith	Chuck Smith emphasizes the critical nature of true repentance in the Christian faith, explaining that it involves a genuine change of mind and heart, leading to a complete forsakin
	Homily 85 on Matthew by St. John Chrysostom	John Chrysostom preaches on the events leading to Jesus' crucifixion, highlighting the cruelty and mockery inflicted upon Him by the people, contrasting it with the disciples' trut
	Strange Incense by David Wilkerson	In this sermon, the preacher discusses the opening of the seventh seal in the book of Revelation. He emphasizes the importance of being prepared and having a strong prayer life in
	Doctrine of the Remnant - Part 1 by A.W. Tozer	In this sermon, the preacher begins by praying for mercy upon America and for people to turn away from idols and serve God. He emphasizes the importance of not just worshiping God
	Blessed Are the Pure in Heart by Dwight Pentecost	In this sermon, the speaker begins by acknowledging the poor quality of the recording but expresses hope that the message will still be a blessing. The speaker then reads from Psal
	Knowing and Doing Good by Thomas Watson	Thomas Watson preaches about the importance of knowing and doing good, emphasizing that sinning knowingly and presumptuously is a heinous offense before God. He explains that to si