Leviticus 10:6

Leviticus 10:6 in Multiple Translations

Berean Standard Bible BSB

Then Moses said to Aaron and his sons Eleazar and Ithamar, “Do not let your hair become disheveled and do not tear your garments, or else you will die, and the LORD will be angry with the whole congregation. But your brothers, the whole house of Israel, may mourn on account of the fire that the LORD has ignited.

King James Version KJV

And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.

American Standard Version ASV

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

Bible in Basic English BBE

And Moses said to Aaron and to Eleazar and Ithamar, his sons, Do not let your hair be loose, and give no signs of grief; so that death may not overtake you, and his wrath come on all the people; but let there be weeping among your brothers and all the house of Israel for this burning of the Lord's fire.

Free Bible Version FBV

Then Moses told Aaron and his sons Eleazar and Ithamar, “Don't leave your hair uncombed, and don't tear your clothes, otherwise you will die, and the Lord will be angry with everyone. But your relatives and all the other Israelites may mourn for those the Lord killed by fire.

Geneva Bible 1599 GNV

After, Moses saide vnto Aaron and vnto Eleazar and Ithamar his sonnes, Vncouer not your heads, neither rent your clothes, least ye dye, and least wrath come vpon all ye people: but let your brethren, all the house of Israel bewayle the burning which the Lord hath kindled.

Young's Literal Translation YLT

And Moses saith unto Aaron, and to Eleazar, and to Ithamar his sons, 'Your heads ye do not uncover, and your garments ye do not rend, that ye die not, and on all the company He be wroth; as to your brethren, the whole house of Israel, they bewail the burning which Jehovah hath kindled;

World English Bible WEB

Moses said to Aaron, and to Eleazar and to Ithamar, his sons, “Don’t let the hair of your heads go loose, and don’t tear your clothes, so that you don’t die, and so that he will not be angry with all the congregation; but let your brothers, the whole house of Israel, bewail the burning which the LORD has kindled.

Noah Webster Bible WBS

And Moses said to Aaron, and to Eleazar and to Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.

Douay-Rheims 1899 DRV

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

Translation for Translators T4T

Then Moses/I said to Aaron and his other two sons Eleazar and Ithamar, “You are sad because Nadab and Abihu died, but you must act like you always do. Do not allow the hair on your heads to remain uncombed, and do not tear your clothes. But your relatives and all your fellow Israelis are allowed to mourn for those whom Yahweh destroyed by fire.

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Berean Amplified Bible — Leviticus 10:6

BAB

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 10:6 Interlinear (Deep Study)

BIB

HEB וַ/יֹּ֣אמֶר מֹשֶׁ֣ה אֶֽל אַהֲרֹ֡ן וּ/לְ/אֶלְעָזָר֩ וּ/לְ/אִֽיתָמָ֨ר בָּנָ֜י/ו רָֽאשֵׁי/כֶ֥ם אַל תִּפְרָ֣עוּ וּ/בִגְדֵי/כֶ֤ם לֹֽא תִפְרֹ֨מוּ֙ וְ/לֹ֣א תָמֻ֔תוּ וְ/עַ֥ל כָּל הָ/עֵדָ֖ה יִקְצֹ֑ף וַ/אֲחֵי/כֶם֙ כָּל בֵּ֣ית יִשְׂרָאֵ֔ל יִבְכּוּ֙ אֶת הַ/שְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהוָֽה

וַ/יֹּ֣אמֶר ʼâmar H559 to say Conj | V-Qal-ConsecImperf-3ms

מֹשֶׁ֣ה Môsheh H4872 Moses N-proper

אֶֽל ʼêl H413 to(wards) Prep

אַהֲרֹ֡ן ʼAhărôwn H175 Aaron N-proper

וּ/לְ/אֶלְעָזָר֩ ʼElʻâzâr H499 Eleazar Conj | Prep | N-proper

וּ/לְ/אִֽיתָמָ֨ר ʼÎythâmâr H385 Ithamar Conj | Prep | N-proper

בָּנָ֜י/ו bên H1121 son N-mp | Suff

רָֽאשֵׁי/כֶ֥ם rôʼsh H7218 head N-mp | Suff

אַל ʼal H408 not Part

תִּפְרָ֣עוּ pâraʻ H6544 to lead V-Qal-Juss-2mp

וּ/בִגְדֵי/כֶ֤ם beged H899 treachery Conj | N-mp | Suff

לֹֽא lôʼ H3808 not Part

תִפְרֹ֨מוּ֙ pâram H6533 to tear V-Qal-Imperf-2mp

וְ/לֹ֣א lôʼ H3808 not Conj | Part

תָמֻ֔תוּ mûwth H4191 to die V-Qal-Imperf-2mp

וְ/עַ֥ל ʻal H5921 upon Conj | Prep

כָּל kôl H3605 all N-ms

הָ/עֵדָ֖ה ʻêdâh H5712 congregation Art | N-fs

יִקְצֹ֑ף qâtsaph H7107 be angry V-Qal-Imperf-3ms

וַ/אֲחֵי/כֶם֙ ʼâch H251 brother Conj | N-mp | Suff

כָּל kôl H3605 all N-ms

בֵּ֣ית bayith H1004 place N-ms

יִשְׂרָאֵ֔ל Yisrâʼêl H3478 Israel N-proper

יִבְכּוּ֙ bâkâh H1058 to weep V-Qal-Imperf-3mp

אֶת ʼêth H853 Obj. DirObjM

הַ/שְּׂרֵפָ֔ה sᵉrêphâh H8316 fire Art | N-fs

אֲשֶׁ֖ר ʼăsher H834 which Rel

שָׂרַ֥ף sâraph H8313 to burn V-Qal-Perf-3ms

יְהוָֽה Yᵉhôvâh H3068 The Lord N-proper

Hebrew Word Study

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Hebrew Word Reference — Leviticus 10:6

וַ/יֹּ֣אמֶר ʼâmar H559 "to say" Conj | V-Qal-ConsecImperf-3ms

This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.

Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)

Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.

מֹשֶׁ֣ה 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.

אֶֽל 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.

אַהֲרֹ֡ן 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.

וּ/לְ/אֶלְעָזָר֩ ʼElʻâzâr H499 "Eleazar" Conj | Prep | N-proper

Eleazar means God has helped, and was the name of several Israelites, including a high priest and one of David's warriors.

Definition: A man living at the time of Exile and Return, only mentioned at Neh.12.42 § Eleazar = "God has helped" 1) the high priest son of Aaron 2) Abinadab's son who cared for the ark 3) the priest who rebuilt and dedicated the restored walls of Jerusalem in time of Ezra 4) one of David's mighty warriors 5) a Levite 6) one of the line of Parosh

Usage: Occurs in 70 OT verses. KJV: Eleazar. See also: Exodus 6:23; Numbers 31:51; Nehemiah 12:42.

וּ/לְ/אִֽיתָמָ֨ר ʼÎythâmâr H385 "Ithamar" Conj | Prep | N-proper

Ithamar was a son of Aaron, a leader in the tribe of Levi, first mentioned in Exodus 6:23. He was the youngest of four brothers, including Nadab, Abihu, and Eleazar. His name means 'coast of palms'.

Definition: A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.6.23; son of: Aaron (H0175) and Elisheba (H0472); brother of: Nadab (H5070), Abihu (H0030) and Eleazar (H0499) § Ithamar = "coast of palms" fourth and youngest son of Aaron

Usage: Occurs in 20 OT verses. KJV: Ithamar. See also: Exodus 6:23; Numbers 7:8; Ezra 8:2.

בָּנָ֜י/ו bên H1121 "son" N-mp | Suff

In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.

Definition: : child/son

Usage: Occurs in 3653 OT verses. KJV: [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth. See also: Genesis 3:16; Genesis 23:3; Genesis 34:18.

רָֽאשֵׁי/כֶ֥ם rôʼsh H7218 "head" N-mp | Suff

This Hebrew word means chief or prince, and is used to describe leaders in the Bible, such as in the book of 1 Samuel. It signifies a position of authority and importance.

Definition: : head 1) head, top, summit, upper part, chief, total, sum, height, front, beginning 1a) head (of man, animals) 1b) top, tip (of mountain) 1c) height (of stars) 1d) chief, head (of man, city, nation, place, family, priest) 1e) head, front, beginning 1f) chief, choicest, best 1g) head, division, company, band 1h) sum

Usage: Occurs in 547 OT verses. KJV: band, beginning, captain, chapiter, chief(-est place, man, things), company, end, [idiom] every (man), excellent, first, forefront, (be-)head, height, (on) high(-est part, (priest)), [idiom] lead, [idiom] poor, principal, ruler, sum, top. See also: Genesis 2:10; Numbers 17:18; 2 Samuel 4:7.

אַל ʼal H408 "not" Part

Means not or nothing, used to express negation, as in the phrase do not or let not be.

Definition: 1) not, no, nor, neither, nothing (as wish or preference) 1a) do not, let not (with a verb) 1b) let there not be (with a verb understood) 1c) not, no (with substantive) 1d) nothing (as substantive) Aramaic equivalent: al (אַל "not" H0409)

Usage: Occurs in 572 OT verses. KJV: nay, neither, [phrase] never, no, nor, not, nothing (worth), rather than. See also: Genesis 13:8; Joshua 11:6; 1 Chronicles 22:13.

תִּפְרָ֣עוּ pâraʻ H6544 "to lead" V-Qal-Juss-2mp

To neglect or let something go is the meaning of this word, which can also imply exposing or dismissing something. In the Bible, it is used to describe turning away from God or neglecting responsibilities.

Definition: to lead, act as leader

Usage: Occurs in 15 OT verses. KJV: avenge, avoid, bare, go back, let, (make) naked, set at nought, perish, refuse, uncover. See also: Exodus 5:4; 2 Chronicles 28:19; Proverbs 1:25.

וּ/בִגְדֵי/כֶ֤ם beged H899 "treachery" Conj | N-mp | Suff

In the Bible, this word refers to clothing or a covering, like a garment or robe. It appears in books like Genesis and Exodus, describing what people wore. The word is often translated as 'apparel' or 'raiment'.

Definition: treachery, deceit

Usage: Occurs in 190 OT verses. KJV: apparel, cloth(-es, ing), garment, lap, rag, raiment, robe, [idiom] very (treacherously), vesture, wardrobe. See also: Genesis 24:53; Judges 17:10; Psalms 22:19.

לֹֽא lôʼ H3808 "not" Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)

Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.

תִפְרֹ֨מוּ֙ pâram H6533 "to tear" V-Qal-Imperf-2mp

This verb means to tear or rend something, like ripping a garment. It is used in the Bible to describe the act of tearing one's clothes as a sign of grief or distress.

Definition: (Qal) to tear, rend garment, rip

Usage: Occurs in 3 OT verses. KJV: rend. See also: Leviticus 10:6; Leviticus 13:45; Leviticus 21:10.

וְ/לֹ֣א lôʼ H3808 "not" Conj | Part

The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.

תָמֻ֔תוּ mûwth H4191 "to die" V-Qal-Imperf-2mp

In the Bible, this Hebrew word means to die, either literally or as a punishment, and is used in books like Genesis and Exodus. It can also mean to perish or be killed. This concept is seen in the story of Adam and Eve, where death enters the world as a result of sin.

Definition: 1) to die, kill, have one executed 1a)(Qal) 1a1) to die 1a2) to die (as penalty), be put to death 1a3) to die, perish (of a nation) 1a4) to die prematurely (by neglect of wise moral conduct) 1b) (Polel) to kill, put to death, dispatch 1c) (Hiphil) to kill, put to death 1d) (Hophal) 1d1) to be killed, be put to death 1d1a) to die prematurely

Usage: Occurs in 695 OT verses. KJV: [idiom] at all, [idiom] crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), [idiom] must needs, slay, [idiom] surely, [idiom] very suddenly, [idiom] in (no) wise. See also: Genesis 2:17; Exodus 21:18; Numbers 35:21.

וְ/עַ֥ל ʻal H5921 "upon" Conj | Prep

This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.

Definition: prep 1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against 1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards 1b) above, beyond, over (of excess) 1c) above, over (of elevation or pre-eminence) 1d) upon, to, over to, unto, in addition to, together with, with (of addition) 1e) over (of suspension or extension) 1f) by, adjoining, next, at, over, around (of contiguity or proximity) 1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion) 1h) to (as a dative)

Usage: Occurs in 4493 OT verses. KJV: above, according to(-ly), after, (as) against, among, and, [idiom] as, at, because of, beside (the rest of), between, beyond the time, [idiom] both and, by (reason of), [idiom] had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, [idiom] with. See also: Genesis 1:2; Genesis 24:13; Genesis 41:33.

כָּל kôl H3605 "all" N-ms

The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.

Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)

Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.

הָ/עֵדָ֖ה ʻêdâh H5712 "congregation" Art | N-fs

In the Bible, this Hebrew word means a gathering of people, like a congregation or crowd, often referring to a group of Israelites. It is used in various books, including Exodus and Psalms. The word is about people coming together.

Definition: congregation, gathering

Usage: Occurs in 140 OT verses. KJV: assembly, company, congregation, multitude, people, swarm. Compare H5713 (עֵדָה). See also: Exodus 12:3; Numbers 20:1; Psalms 1:5.

יִקְצֹ֑ף qâtsaph H7107 "be angry" V-Qal-Imperf-3ms

In the Bible, this Hebrew word means to be angry or furious, like God's wrath in Psalm 2:12. It describes intense rage or displeasure, often used to warn against provoking God's anger. This word appears in various forms throughout the Old Testament.

Definition: 1) to be displeased, be angry, fret oneself, be wroth 1a) (Qal) to be wroth, to be full of wrath, to be furious 1b) (Hiphil) to provoke to wrath or anger 1c) (Hithpael) to put oneself in a rage, anger oneself Aramaic equivalent: qe.tsaph (קְצַף "be angry" H7108)

Usage: Occurs in 32 OT verses. KJV: (be) anger(-ry), displease, fret self, (provoke to) wrath (come), be wroth. See also: Genesis 40:2; Esther 1:12; Psalms 106:32.

וַ/אֲחֵי/כֶם֙ ʼâch H251 "brother" Conj | N-mp | Suff

In the Bible, this Hebrew word means a brother or male sibling, but it can also refer to a close relative, friend, or someone with a similar relationship. It is used to describe the bond between brothers, like the relationship between Cain and Abel in Genesis.

Definition: : male-sibling 1) brother 1a) brother of same parents 1b) half-brother (same father) 1c) relative, kinship, same tribe 1d) each to the other (reciprocal relationship) 1e) (fig.) of resemblance

Usage: Occurs in 572 OT verses. KJV: another, brother(-ly); kindred, like, other. Compare also the proper names beginning with 'Ah-' or 'Ahi-'. See also: Genesis 4:2; Genesis 42:13; Numbers 25:6.

כָּל kôl H3605 "all" N-ms

Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)

בֵּ֣ית bayith H1004 "place" N-ms

The Hebrew word for house refers to a dwelling place, including a family home, temple, or even the human body. It appears in various contexts, such as the temple in Jerusalem or the household of a family. In the Bible, it is often used to describe a place of worship or a family's living space.

Definition: nm place, origin, between

Usage: Occurs in 1712 OT verses. KJV: court, daughter, door, [phrase] dungeon, family, [phrase] forth of, [idiom] great as would contain, hangings, home(born), (winter) house(-hold), inside(-ward), palace, place, [phrase] prison, [phrase] steward, [phrase] tablet, temple, web, [phrase] within(-out). See also: Genesis 6:14; Exodus 8:5; Numbers 1:45.

יִשְׂרָאֵ֔ל Yisrâʼêl H3478 "Israel" N-proper

Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.

Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile

Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.

יִבְכּוּ֙ bâkâh H1058 "to weep" V-Qal-Imperf-3mp

To weep means to cry or shed tears, often in grief or sadness. In the Bible, weeping is a common expression of emotion, as seen in the stories of David and Jeremiah, who both wept bitterly in times of sorrow and repentance.

Definition: 1) to weep, bewail, cry, shed tears 1a) (Qal) 1a1) to weep (in grief, humiliation, or joy) 1a2) to weep bitterly (with cognate acc.) 1a3) to weep upon (embrace and weep) 1a4) to bewail 1b) (Piel) participle 1b1) lamenting 1b2) bewailing

Usage: Occurs in 100 OT verses. KJV: [idiom] at all, bewail, complain, make lamentation, [idiom] more, mourn, [idiom] sore, [idiom] with tears, weep. See also: Genesis 21:16; 2 Samuel 12:21; Psalms 69:11.

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.

הַ/שְּׂרֵפָ֔ה sᵉrêphâh H8316 "fire" Art | N-fs

This Hebrew word refers to burning or cremation, and is used in the Bible to describe the act of burning something, like in Amos 6:10. It can also mean a burning or a fire, and is often associated with purification or destruction. The word is used in various contexts throughout the Old Testament.

Definition: burning

Usage: Occurs in 12 OT verses. KJV: burning. See also: Genesis 11:3; 2 Chronicles 16:14; Isaiah 9:4.

אֲשֶׁ֖ר ʼăsher H834 "which" Rel

This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.

Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when

Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.

שָׂרַ֥ף sâraph H8313 "to burn" V-Qal-Perf-3ms

This Hebrew word means to set something on fire, and is used in the Bible to describe burning or kindling flames, like in Psalm 83:14. It can also mean to utterly destroy something. The word is related to fire and burning, and is used in various forms throughout the Old Testament.

Definition: 1) to burn 1a) (Qal) to burn 1b) (Niphal) to be burned 1c) (Piel) burner, burning (participle) 1d) (Pual) to be burnt up, be burned Also means: sa.raph (סָרַף "to burn" H5635)

Usage: Occurs in 107 OT verses. KJV: (cause to, make a) burn((-ing), up) kindle, [idiom] utterly. See also: Genesis 11:3; 1 Kings 13:2; Psalms 46:10.

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 10:6

Show Verse Quote Highlights

Context
Cross References
Leviticus 10:6 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Leviticus 10:6
Jamieson-Fausset-Brown on Leviticus 10:6
Matthew Poole's Commentary on Leviticus 10:6
Trapp's Commentary on Leviticus 10:6
Ellicott's Commentary on Leviticus 10:6
Adam Clarke's Commentary on Leviticus 10:6
Cambridge Bible on Leviticus 10:6
Barnes' Notes on Leviticus 10:6
Whedon's Commentary on Leviticus 10:6
Sermons on Leviticus 10:6

Context — The Sin of Nadab and Abihu

4Moses summoned Mishael and Elzaphan, sons of Aaron’s uncle Uzziel, and said to them, “Come here; carry the bodies of your cousins outside the camp, away from the front of the sanctuary.” 5So they came forward and carried them, still in their tunics, outside the camp, as Moses had directed.

6Then Moses said to Aaron and his sons Eleazar and Ithamar, “Do not let your hair become disheveled and do not tear your garments, or else you will die, and the LORD will be angry with the whole congregation. But your brothers, the whole house of Israel, may mourn on account of the fire that the LORD has ignited.

7You shall not go outside the entrance to the Tent of Meeting, or you will die, for the LORD’s anointing oil is on you.” So they did as Moses instructed. 8Then the LORD said to Aaron,

Cross References

	Reference	Text (BSB)
1	Joshua 22:18	And now, would you turn away from the LORD? If you rebel today against the LORD, tomorrow He will be angry with the whole congregation of Israel.
2	Joshua 7:1	The Israelites, however, acted unfaithfully regarding the things devoted to destruction. Achan son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took some of what was set apart. So the anger of the LORD burned against the Israelites.
3	Numbers 16:22	But Moses and Aaron fell facedown and said, “O God, the God of the spirits of all flesh, when one man sins, will You be angry with the whole congregation?”
4	Numbers 1:53	But the Levites are to camp around the tabernacle of the Testimony and watch over it, so that no wrath will fall on the congregation of Israel. So the Levites are responsible for the tabernacle of the Testimony.”
5	Joshua 22:20	Was not Achan son of Zerah unfaithful regarding what was set apart for destruction, bringing wrath upon the whole congregation of Israel? Yet it was not only Achan who perished because of his sin!’”
6	2 Samuel 24:1	Again the anger of the LORD burned against Israel, and He stirred up David against them, saying, “Go and take a census of Israel and Judah.”
7	Leviticus 13:45	A diseased person must wear torn clothes and let his hair hang loose, and he must cover his mouth and cry out, ‘Unclean, unclean!’
8	Numbers 18:5	And you shall attend to the duties of the sanctuary and of the altar, so that wrath may not fall on the Israelites again.
9	Ezekiel 24:16–17	“Son of man, behold, I am about to take away the desire of your eyes with a fatal blow. But you must not mourn or weep or let your tears flow. Groan quietly; do not mourn for the dead. Put on your turban and strap your sandals on your feet; do not cover your lips or eat the bread of mourners.”
10	Numbers 6:6–7	Throughout the days of his separation to the LORD, he must not go near a dead body. Even if his father or mother or brother or sister should die, he is not to defile himself, because the crown of consecration to his God is upon his head.

Leviticus 10:6 Summary

This verse, Leviticus 10:6, teaches us that sometimes, as leaders or representatives of God, we must trust in His sovereignty and not give in to outward displays of grief or anger, even when things seem to be going terribly wrong. Just like Aaron and his sons, we must trust that God is in control, as seen in Psalm 37:3-7, and that He will bring good out of difficult circumstances, as promised in Romans 8:28. By doing so, we can maintain a posture of faith and point others to God's goodness, even in the midst of tragedy, and remember that our actions can impact not just ourselves, but the entire community, as seen in the consequences of disobedience in Numbers 16:31-35.

Frequently Asked Questions

Why were Aaron and his sons forbidden from showing outward signs of mourning?

They were not to let their hair become disheveled or tear their garments because they were representing the Lord as priests, and such actions could be seen as a lack of faith in God's sovereignty, as seen in Leviticus 10:6 and supported by the concept of priestly holiness in Exodus 28:2-5.

What would happen if Aaron and his sons did not obey Moses' instructions?

If they disobeyed, they would die, and the Lord would be angry with the whole congregation, as stated in Leviticus 10:6, highlighting the importance of obedience to God's commands, similar to the consequences seen in Numbers 16:31-35.

Why were the rest of the Israelites allowed to mourn, but not Aaron and his sons?

The rest of the Israelites were allowed to mourn because they were not held to the same standard of priestly holiness as Aaron and his sons, as seen in the distinction made in Leviticus 10:6, and supported by the concept of spiritual leadership in Deuteronomy 17:8-13.

Reflection Questions

What are some ways I can maintain a balance between expressing grief and maintaining a posture of faith in the face of tragedy?
How can I, like Aaron and his sons, trust in God's sovereignty even when I do not understand His ways?
In what ways can I honor God with my actions and demeanor, even in difficult circumstances, as instructed in Leviticus 10:6 and exemplified in Psalm 56:3-4?
What are some practical ways I can support those in spiritual leadership, like Aaron and his sons, as they navigate challenging situations?

Gill's Exposition on Leviticus 10:6

And Moses said unto Aaron, and unto Eleazar, and unto Ithamar, his sons,.... His two younger sons, which yet remained; and so the Septuagint version adds, as in Leviticus 10:12 uncover not your

Jamieson-Fausset-Brown on Leviticus 10:6

And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren,

Matthew Poole's Commentary on Leviticus 10:6

Uncover not your heads; either, 1. By putting off your mitres and bonnets, or ornaments, and going bare-headed, as mourners sometimes did. See ,23. Or, 2. By shaving off the hair of your heads and beards, as mourners did. See 41:5 . This latter may seem to be principally intended, 1. Because this ceremony of uncovering the head being used by the people as well as by the priests in case of mourning, as the places now alleged show; and the other ceremony here joined with it, of rending the clothes, being also common to the people; seems to imply that he speaks not of that uncovering of the head which was peculiar to the priests, but of that which was common both to priests and people, especially seeing that which is here forbidden to these priests is in the following words allowed to the people, to bewail their death, which as at other times it was, so now probably might be performed by these same ceremonies. 2. Because the high priest is forbidden to uncover his head in way of mourning for the dead, not only at that time when he was in actual ministration, but at all times, even when he had neither his mitre nor any of the holy garments upon him, . Neither rend your clothes; give no signification of your sorrow; mourn not for them; partly lest you should seem to justify and approve of your brethren, and tacitly reflect upon God as too severe in his proceedings with them; and partly lest thereby you should be diverted from or disturbed in your present service, which God expects should be done cheerfully. But let your brethren...bewail the burning, not so much in compassion to them against whom God hath showed such great and just indignation, as in sorrow for the tokens of Divine displeasure.

Trapp's Commentary on Leviticus 10:6

Leviticus 10:6 And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.Ver. 6. And Moses said unto Aaron.] Philo reporteth that the high priest of the Jews, to keep always his soul pure, never saw any mournful object. Tiberius, counterfeiting grief at the funeral of Drusus, had a vail laid betwixt the dead and him, that he might not see the body, because he was, as the rest of the emperors also were, pontifex maximus, or the high priest; and therefore a sacred person. Mourning in Aaron might have seemed murmuring; he is therefore forbidden it, and accordingly he forbears. So did Luther when he buried his daughter; he was not seen to shed a tear. No more did Rev. William Whately, late pastor of Banbury, when, after he had preached his own child’ s funeral upon this text, "The will of the Lord be done," he and his wife laid the child in the grave with their own hands. Bewail the burning.] It is fit enough, ordinarily, that the body, when sown in corruption, be watered by the tears of those that plant it in the earth. Manlii, loc. com., p. 215.

Ellicott's Commentary on Leviticus 10:6

(6) Uncover not your heads.—Better, let not your heads be dishevelled. It was the custom for mourners to let their hair grow long, and let it fall in a disorderly and wild manner over the head and face. (See Leviticus 13:45; Leviticus 21:10; 2 Samuel 15:30; 2 Samuel 19:4, &c.) For this reason the priests who are consecrated to the service of the Lord are even on ordinary occasions not to shave their heads nor suffer their locks to grow long. (Ezekiel 44:20.) On this occasion more especially Aaron and his two surviving sons are forbidden to give way to these manifestations of grief, since it might be considered as a reflection upon the justice of the punishment. Neither rend your clothes.—This was another ordinary manifestation of sorrow and mourning. (See Genesis 37:29; Genesis 37:34; Joshua 7:6; 2 Samuel 13:21, &c.) To this day the Jews observe this custom of mourning for the death of their near relations; they tear their garments, let their hair and nails grow, and do not wash. And lest wrath come upon all the people.—The transgression of this command would not only bring down upon Aaron and his sons the same awful judgment, but would expose the whole community to the Divine wrath. In virtue of the intimate connection which subsisted between the representative of the nation and the people, a sin committed by the high priest in his official position involved the whole community, and they had to share the consequences of the offence. (See Leviticus 4:3.) But let your brethren.—The afflicted relatives were, however, not to be deprived of all the customary expressions of mourning. The whole house of Israel, who are here designedly called “the brethren” of the bereaved, to show the depth of their sympathy, were allowed to mourn over the great calamity which had thus befallen them.

Adam Clarke's Commentary on Leviticus 10:6

Verse 6. Uncover not your heads, c.] They were to use no sign of grief or mourning, 1. Because those who were employed in the service of the sanctuary should avoid every thing that might incapacitate them for that service and, 2. Because the crime of their brethren was so highly provoking to God, and so fully merited the punishment which he had inflicted, that their mourning might be considered as accusing the Divine justice of undue severity.

Cambridge Bible on Leviticus 10:6

6. The ordinary priest might defile himself for those near of kin (Leviticus 21:2) but the high priest was not allowed to do so (Leviticus 21:11). On this occasion Aaron, Eleazar, and Ithamar were all subject to the stricter rule. The whole house of Israel joined in the mourning. Let not the hair of your heads go loose] It was said to Ezekiel when forbidden to mourn, ‘bind thy headtire upon thee’ (Ezekiel 24:17). On removing the headtire the hair would fall down, so that the prohibition ‘Uncover not your heads’ (A.V.), is in effect the same. To let the hair loose and to rend the garments were and still are signs of mourning among the Jews and Eastern nations.

Barnes' Notes on Leviticus 10:6

Aaron and his two surviving sons are forbidden to show the accustomed signs of mourning, or to leave the court of the tabernacle in order to attend the funeral, because, from their office, they were

Whedon's Commentary on Leviticus 10:6

6. Uncover not your heads — “It was the law that the priest should never leave the altar to go to burials, or interrupt his sacred ministry by shedding tears.

Sermons on Leviticus 10:6

	Sermon	Description
	Lessons From Losing by Jim Cymbala	In this sermon, the preacher emphasizes the importance of having a strong relationship and fellowship with God. He explains that sin in our lives can hinder our victory and success
	Confession: Giving Glory to God by David Guzik	In this sermon, the speaker discusses the story of Achan and the defeat of the Israelites at the battle of AI. He highlights how Achan's sin not only led to their defeat but also c
	Habakkuk - Part 2 by Roy Hession	In this sermon, the speaker focuses on the book of Habakkuk and specifically looks at the phrase "revive thy work in the midst of the years." The speaker explains that this phrase
	Get Up! Why Are You Lying on Your Face? by Shane Idleman	Shane Idleman emphasizes the need for men to rise up from their struggles and failures, drawing from Joshua 7 to illustrate how unconfessed sin can lead to defeat. He encourages me
	We Also Will Be With Thee: Be of Good by F.B. Meyer	F.B. Meyer emphasizes the importance of courage and collective support in the face of challenges, drawing parallels to the story of Achan and the need for confession before communi
	Joshua 1 - 13 by John Nelson Darby	John Nelson Darby explores the themes of faith, obedience, and the spiritual journey of the Israelites as they prepare to cross the Jordan into Canaan. He emphasizes the importance
	Sparks of Sin (Part 1) by K.P. Yohannan	K.P. Yohannan emphasizes the pervasive nature of sin, illustrating how it begins within an individual and spreads to affect others, much like ripples in a lake. He recounts the Isr