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Leviticus 10:8 [study!]

American Standard Version (ASV 1901) [2]
— And Jehovah spake unto Aaron, saying,
King James Version (KJV 1769)
— And the LORD spake unto Aaron, saying,
New American Standard Bible (NASB ©1995)
— The LORD then spoke to Aaron, saying,
Webster's Revision of the KJB (WEB 1833)
— And the LORD spoke to Aaron, saying,
Darby's Translation (DBY 1890)
— And Jehovah spoke to Aaron, saying,
Rotherham's Emphasized Bible (EBR 1902)
— Then spake Yahweh unto Aaron, saying:
Young's Literal Translation (YLT 1898)
— And Jehovah speaketh unto Aaron, saying,
Douay-Rheims Challoner Revision (DR 1750)
— The Lord also said to Aaron:
Original King James Bible (AV 1611) [2]
— And the LORD spake vnto Aaron, saying,
Brenton Greek Septuagint (LXX, Restored Names)
— And the Lord spoke to Aaron, saying,
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And Yahweh spake unto Aharon, saying,

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And Yhw יָהוֶה 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
spake 1696
{1696} Prime
דִּבֵּר
dabar
{daw-bar'}
A primitive root; perhaps properly to arrange; but used figuratively (of words) to speak; rarely (in a destructive sense) to subdue.
z8762
<8762> Grammar
Stem - Piel (See H8840)
Mood - Imperfect (See H8811)
Count - 2447
unto x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
Ahrn אַהֲרֹן, 175
{0175} Prime
אַהֲרֹן
'Aharown
{a-har-one'}
Of uncertain derivation; Aharon, the brother of Moses.
saying, 559
{0559} Prime
אָמַר
'amar
{aw-mar'}
A primitive root; to say (used with great latitude).
z8800
<8800> Grammar
Stem - Qal (See H8851)
Mood - Infinitive (See H8812)
Count - 4888
Jamieson-Fausset-Brown Commentary

Leviticus 10:8-11

_ _ Do not drink wine nor strong drink — This prohibition, and the accompanying admonitions, following immediately the occurrence of so fatal a catastrophe [Leviticus 10:1, Leviticus 10:2], has given rise to an opinion entertained by many, that the two disobedient priests were under the influence of intoxication when they committed the offense which was expiated only by their lives. But such an idea, though the presumption is in its favor, is nothing more than conjecture.

Matthew Henry's Commentary

Leviticus 10:8-11

_ _ Aaron having been very observant of what God said to him by Moses, now God does him the honour to speak to him immediately (Leviticus 10:8): The Lord spoke unto Aaron, and the rather because what was now to be said Aaron might perhaps have taken amiss from Moses, as if he had suspected him to have been a gluttonous man and a wine-bibber, so apt are we to resent cautions as accusations; therefore God saith it himself to him, Do not drink wine, nor strong drink, when you go into the tabernacle, and this at their peril, lest you die, Leviticus 10:9. Probably they had seen the ill effect of it in Nadab and Abihu, and therefore must take warning by them. Observe here, 1. The prohibition itself: Do not drink wine nor strong drink. At other times they were allowed it (it was not expected that every priest should be a Nazarite), but during the time of their ministration they were forbidden it. This was one of the laws in Ezekiel's temple (Ezekiel 44:21), and so it is required of gospel ministers that they be not given to wine, 1 Timothy 3:3. Note, Drunkenness is bad in any, but it is especially scandalous and pernicious in ministers, who of all men ought to have the clearest heads and the cleanest hearts. 2. The penalty annexed to the prohibition: Lest you die; lest you die when you are in drink, and so that day come upon you unawares, Luke 21:34. Or, “Lest you do that which will make you liable to be cut off by the hand of God.” The danger of death we are continually in should engage us to be sober, 1 Peter 4:7. It is a pity that it should ever be used for the support of licentiousness, as it is by those who argue, Let us eat and drink, for tomorrow we die. 3. The reasons assigned for this prohibition. They must needs to be sober, else they could not duly discharge their office; they will be in danger of erring through wine, Isaiah 28:7. They must be sure to keep sober, (1.) That they might themselves be able to distinguish, in their ministrations, between that which was sacred and that which was common, and might never confound them, Leviticus 10:10. It concerns the Lord's ministers to put a difference between holy and unholy, both things and persons, that they may separate between the precious and the vile, Jeremiah 15:19. (2.) That they might be able to teach the people (Leviticus 10:11), for that was a part of the priests' work (Deuteronomy 33:10); and those that are addicted to drunkenness are very unfit to teach people God's statutes, both because those that live after the flesh can have no experimental acquaintance with the things of the Spirit, and because such teachers pull down with one hand what they build up with the other.

John Wesley's Explanatory Notes

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Geneva Bible Translation Notes

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