Behold, its blood was not brought into the inner part of the sanctuary. You certainly should have eaten it in the sanctuary, as I commanded.”
Parallel Translations
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Behold, its blood was not brought into the inner part of the sanctuary. You certainly should have eaten it in the sanctuary, as I commanded.”
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Behold, the blood of it was not brought in within the holy place: ye should indeed have eaten it in the holy place, as I commanded.
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Behold, the blood of it was not brought into the sanctuary within; ye should certainly have eaten it in the sanctuary, as I commanded.'
Cross-references (2)
Passages linked to Leviticus 10:18 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Leviticus 6:30 No sin offering, of which any of the blood is brought into the Tent of Meeting to make atonement in the Holy Place, shall be eaten. It shall be burned with fire.
- Leviticus 6:26 The priest who offers it for sin shall eat it. It shall be eaten in a holy place, in the court of the Tent of Meeting.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (9 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Trapp 1656 · Public Domain Lev 10:18 Behold, the blood of it was not…
Lev 10:18 Behold, the blood of it was not brought in within the holy [place]: ye should indeed have eaten it in the holy [place], as I commanded.
Ver. 18. Ye should indeed have eaten it.] Thus, by misreckoning a point, ye have missed the haven, and hazarded yourselves to the rocks of the divine displeasure, against which your brethren so lately split. God is usually most angry when he is about a reformation; as here against Nadab and Abihu: so afterwards against Uzzah, Ananias and Sapphira, &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The blood of it was not brought in within…
The blood of it was not brought in within the holy place; the reason whereof was, because Aaron was not yet admitted into the holy place, whither that blood should have been brought, till he had prepared the way by the sacrifices which were to be offered in the court.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And Aaron said unto Moses,.... For what Moses had…
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 was any blame in this affair, it lay as much or more on him than on his sons; and therefore he takes it upon him to give an answer, and to excuse the fact as well as he could:
behold, this day they have offered their sin offering and their burnt offering before the Lord; that is, the people of Israel had brought a kid of the goats for a sin offering, and a calf and a lamb for burnt offering, and he and his sons assisting him, had offered them for them, even on the very day his two eldest sons were removed by death in an awful manner:
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and such things have befallen me; at this very time, soon after the above sacrifices were offered, happened the death of his two sons, which occasioned great anguish and distress, grief and sorrow, so that he could not eat of the sin offering; he had no appetite for it, and if he had, he thought in his present circumstances it would not have been right, as follows:
and if I had eaten the sin offering today, should it have been accepted in the sight of the Lord? he being a mourner. The Jews say (u), an high priest may offer, being a mourner, but not eat; a common priest may neither offer nor eat; and which they illustrate by this passage, that Aaron offered and did not eat, but his sons did neither.
(u) Misn. Horayot, c. 3. sect. 5. Maimon. & Bartenora in ib.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The blood was not brought in - Because Aaron…
The blood was not brought in - Because Aaron was not yet admitted into the holy place, whither that blood should have been brought, 'till he had prepared the way by the sacrifices which were to be offered in the court.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Lev 10:18. Behold the blood was not brought within…
Lev 10:18. Behold the blood was not brought within the holy place — And consequently it was not one of those sacrifices ordered to be burned, (Lev 6:30,) but should have been eaten in the court of the tabernacle, Lev 6:26.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain “The holy place,” as it is called in our…
“The holy place,” as it is called in our version, within the tabernacle (see Exo 26:33; Exo 28:29, etc.) into which the blood was carried, is regularly called in Hebrew, simply, “the holy” (as the innermost chamber is called “the holy of holies”), the adjective being used substantively; while the precinct in which the flesh of the sin-offering was eaten is generally called in full the holy place, the substantive being expressed Lev 10:13.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Places. This is not a victim, the blood of…
Places. This is not a victim, the blood of which is to be poured out in the holy place, and the flesh consumed with fire. (Calmet) --- You ought, or might lawfully have eaten it, chap. vi. 25.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 18. Blood… not brought — See Lev_6:30, note. In…
18. Blood… not brought — See Lev_6:30, note. In the passage referred to it will be seen that it was a law of the sin offering that it should not be eaten when the blood was brought into the tabernacle, for this is the meaning of the holy place in this place. This verse proves the converse to be true, namely, that every sin sacrifice shall be eaten whose blood was not brought into the holy place. In the first case the sprinkled blood expiated, and in the second, the eaten flesh removed, sin.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (18) Behold, the blood of it.—According to the sacrificial…
(18) Behold, the blood of it.—According to the sacrificial law, the flesh of the sin offerings (the blood of which was not carried into the sanctuary) had to be eaten by the priests alone, in a holy place, as a part of the expiatory rites. (See Lev_6:25-26; Lev_10:17.) It was the flesh of those sin offerings, the blood of which was carried into the sanctuary, which had to be burnt. (See Lev_4:5; Lev_4:16; Lev_6:23; Lev_6:30.) Now the blood of the people’s sin-offering which was offered on this occasion was not carried into the sanctuary. (See Lev_9:9.)
Ye should indeed have eaten it.—Hence its flesh should have been eaten by Aaron and his two sons in the court-yard of the sanctuary, as Moses commanded in Lev_6:26.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.