When Moses heard that, it was pleasing in his sight.
Parallel Translations
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When Moses heard that, it was pleasing in his sight.
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And when Moses heard that, he was content.
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And when Moses heard that, it was well-pleasing in his sight.
Cross-references (4)
Passages linked to Leviticus 10:20 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Chronicles 30:18-20 For a multitude of the people, even many of Ephraim, Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet they ate the Passover other than the way it is written. For Hezekiah had prayed for them, saying, “May the good Yahweh pardon everyone who sets his heart to seek God, Yahweh, the God of his fathers, even if they aren’t clean according to the purification of the sanctuary.” Yahweh listened to Hezekiah, and healed the people.
- Zechariah 7:8-9 Yahweh’s word came to Zechariah, saying, “Thus has Yahweh of Armies spoken, saying, ‘Execute true judgment, and show kindness and compassion every man to his brother.
- Matthew 12:3-7 But he said to them, “Haven’t you read what David did, when he was hungry, and those who were with him; how he entered into God’s house, and ate the show bread, which was not lawful for him to eat, neither for those who were with him, but only for the priests? Or have you not read in the law, that on the Sabbath day, the priests in the temple profane the Sabbath, and are guiltless? But I tell you that one greater than the temple is here. But if you had known what this means, ‘I desire mercy, and not sacrifice,’ you wouldn’t have condemned the guiltless.
- Matthew 12:20 He won’t break a bruised reed. He won’t quench a smoking flax, until he leads justice to victory.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (7 sources)
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Geneva Bible translators 1599 · Public Domain Moses bare with his infirmity, considering his great sorrow,…
Moses bare with his infirmity, considering his great sorrow, but doth not leave an example to forgive them that maliciously transgress the commandment of God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Lev 10:20 And when Moses heard [that], he was…
Lev 10:20 And when Moses heard [that], he was content.
Ver. 20. He was content.] For that time at least. It is not good sowing in a high wind. To choose a fit time to admonish an offender, is a singular skill, and a very great advantage. The mildest medicine is troublesome to an eye that is inflamed.
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 He rested satisfied with his answer, either because he…
He rested satisfied with his answer, either because he thought it reasonable, seeing the letter of the law ofttimes yields to necessities or great accidents, 2Ch 30:18; Mat 12:3,4; or at least because the things alleged were mitigations of his fault, and he would not add affliction to the afflicted, but rather defer the debate of it to a fitter opportunity.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Wesley 1765 · Public Domain He rested satisfied with his answer. it appeared, that…
He rested satisfied with his answer. it appeared, that Aaron sincerely aimed at pleasing God: and those who do so, will find he is not extreme to mark what is done amiss.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 20. When Moses heard that, he was content.]…
Verse 20. When Moses heard that, he was content.] The argument used by Aaron had in it both good sense and strong reason, and Moses, as a reasonable man, felt its force; and as God evidenced no kind of displeasure at this irregularity, which was, in a measure at least, justified by the present necessity, he thought proper to urge the matter no farther.
THOUGH the punishment of Nadab and Abihu may appear severe, because the sacred text does not specify clearly the nature and extent of their crime, we may rest assured that it was of such a nature as not only to justify but to demand such a punishment. God has here given us a full proof that he will not suffer human institutions to take the place of his own prescribed worship. It is true this is frequently done, for by many what is called natural religion is put in the place of Divine revelation; and God seems not to regard it: but though vengeance is not speedily executed on an evil work, and therefore the hearts of the children of men are set to do wickedness, yet God ceases not to be just; and those who have taken from or added to his words, or put their own inventions in their place, shall be reproved and found liars in the great day. His long-suffering leads to repentance; but if men will harden their hearts, and put their own ceremonies, rites, and creeds, in the place of Divine ordinances and eternal truths, they must expect to give an awful account to him who is shortly to judge the quick and the dead.
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Were the religion of Christ stripped of all that state policy, fleshly interest, and gross superstition have added to it, how plain and simple, and may we not add, how amiable and glorious, would it appear! Well may we say of human inventions in Divine worship what one said of the paintings on old cathedral windows, Their principal tendency is to prevent the light from coming in. Nadab and Abihu would perform the worship of God not according to his command, but in their own way; and God not only would not receive the sacrifice from their hands, but, while encompassing themselves with their own sparks, and warming themselves with their own fire, this had they from the hand of the Lord - they lay down in sorrow, for there went out a fire from the Lord, and devoured them. What is written above is to be understood of persons who make a religion for themselves, leaving Divine revelation; for, being wilfully ignorant of God's righteousness, they go about to establish their own. This is a high offence in the sight of God. Reader, God is a Spirit, and they who worship him must worship him in spirit and truth. Such worshippers the Father seeketh.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Lev 10:20. Moses was content — He rested satisfied…
Lev 10:20. Moses was content — He rested satisfied with Aaron’s answer, who, it appeared, had sincerely aimed at pleasing God; and those who do so, will find he is not extreme to mark what is amiss.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (20) And . . . he was content.—He acknowledged…
(20) And . . . he was content.—He acknowledged Aaron’s plea to be just, and that he had himself spoken hastily. This is a remarkable instance of Moses’ humility, and of the human side of his nature as a lawgiver. (See also Num_32:6, &c.) Hence Jewish tradition from time immemorial ascribes the mistake to Moses, and not to Aaron. The paraphrase of this verse in the Palestine Chaldee Version, which embodies the ancient opinions, is very instructive. It is as follows: “And when Moses heard it, he approved of this explanation. Whereupon he sent a herald through the whole camp of Israel, saying, It is I from whom the law had been hid, and my brother Aaron brought it to my remembrance.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.