Leviticus 16 1

Leviticus 16:1 kjv

And the LORD spake unto Moses after the death of the two sons of Aaron, when they offered before the LORD, and died;

Leviticus 16:1 nkjv

Now the LORD spoke to Moses after the death of the two sons of Aaron, when they offered profane fire before the LORD, and died;

Leviticus 16:1 niv

The LORD spoke to Moses after the death of the two sons of Aaron who died when they approached the LORD.

Leviticus 16:1 esv

The LORD spoke to Moses after the death of the two sons of Aaron, when they drew near before the LORD and died,

Leviticus 16:1 nlt

The LORD spoke to Moses after the death of Aaron's two sons, who died after they entered the LORD's presence and burned the wrong kind of fire before him.

Leviticus 16 verses

Leviticus 16 1 Meaning

Leviticus 16:1 initiates the instructions for the Day of Atonement, a pivotal ritual in ancient Israel, directly in the wake of the unauthorized actions and subsequent judgment upon Aaron's sons, Nadab and Abihu, for offering "unauthorized fire" before the LORD. This verse establishes the severe context: access to God's presence, though essential for atonement and reconciliation, is not to be approached carelessly. It underscores divine holiness, emphasizing that human proximity to God demands strict adherence to His revealed will, highlighting the gravity of priestly responsibility and the necessity of proper mediation for the nation's spiritual well-being.

Leviticus 16 1 Context

Leviticus 16:1 directly follows the narrative of Leviticus 10, where Aaron's sons, Nadab and Abihu, offered unauthorized fire to the LORD and were consumed by divine fire. This tragic event deeply impacts Aaron and serves as a stark warning about approaching God's holy presence without proper reverence and obedience. The previous chapters have detailed the consecration of Aaron and his sons as priests (Lev 8), their initial sacrificial offerings (Lev 9), and then this profound breach of conduct. The instructions for the Day of Atonement (Yom Kippur) in chapter 16, therefore, are not abstract commands but arise from a profound theological and practical need for understanding how the covenant community, through its priestly representatives, can safely and appropriately interact with a holy God. It addresses the ongoing problem of human sin and the necessity of divine provision for reconciliation, while constantly underlining the severe consequences of disobedience to God's established protocols for worship. The historical context reflects a developing covenant relationship between God and Israel, where precise divine revelation forms the foundation of all religious life, countering any pagan notions of arbitrary access or manipulative rituals.

Leviticus 16 1 Word analysis

• And the LORD: The Hebrew term is YHWH (יְהוָה), the sacred, personal, covenant name of God, often transliterated as Yahweh and rendered as "the LORD" in English. Its use here emphasizes that these are not merely human rules, but direct, authoritative commands from the sovereign and covenant-keeping God. It points to divine initiation and supreme authority.
• spoke: The Hebrew verb is vay'dabber (וַיְדַבֵּר), from the root dabar (דָּבַר), meaning "to speak," "declare," or "command." This indicates direct, clear, and intentional divine communication, signifying revelation of God's will and law, in contrast to human inference or tradition.
• to Moses: Moses serves as the mediator between God and Israel, receiving direct instructions and relaying them to the people and especially to Aaron. His role as a prophetic lawgiver highlights the divine origin and unalterable nature of these commands.
• after the death: The Hebrew phrase is achar moth (אַחֲרֵי מוֹת), clearly indicating a temporal sequence. This specifies the profound incident in Lev 10 as the immediate trigger and foundational context for the instructions that follow. It emphasizes that these laws are born out of a corrective divine judgment, illustrating God's absolute demand for holiness.
• of the two sons of Aaron: Specifically, Nadab and Abihu (mentioned in Lev 10:1). Their lineage connects them directly to the consecrated priesthood, making their judgment a grave lesson for all, especially for those serving God in sacred roles.
• when they drew near: The Hebrew verb b'korvatam (בְּקָרְבָתָם) comes from karav (קָרַב), meaning "to come near," "to approach." This term is often used for legitimate access to God in worship (e.g., priests "drawing near" to the altar). However, in this context, it describes an unauthorized, presumptive, or improper approach, highlighting that mere physical proximity is not enough; the manner of approach is critical.
• before the LORD: Refers to the divine presence, specifically the Tent of Meeting or Tabernacle, where God's glory dwelt. It stresses that their transgression was committed directly against God's immediate sanctity, making the offense profoundly serious.
• and died: The Hebrew verb is va'yamutu (וַיָּמֻתוּ). Their death was not accidental but a direct, divine judgment and immediate consequence of their presumption and disregard for God's explicit commands regarding holy things. This swift judgment served as a powerful lesson on divine holiness.

Words-group by words-group analysis

• "And the LORD spoke to Moses": This formula is typical throughout the Pentateuch, emphasizing direct divine authorship and revelation. It asserts that what follows is not human wisdom or tradition, but God's absolute will, communicated through His chosen intermediary.
• "after the death of the two sons of Aaron": This phrase establishes the immediate, solemn historical and theological backdrop. The incident of Nadab and Abihu's unauthorized fire (Lev 10) underscored God's fierce holiness and the perilous nature of improper access. The Day of Atonement, thus, is given as God's ordained means for handling the residual and ongoing sins of a people who dwell in the presence of a holy God.
• "when they drew near before the LORD, and died": This part explicitly identifies the specific action that led to their demise. It underscores that proximity to the divine presence requires absolute reverence and obedience to divine instruction, serving as a dire warning against presumption or negligence in spiritual duties. It distinguishes proper access ("drawing near" in worship according to instruction) from illicit approach ("drawing near" without authorization or purity). The repetition reinforces the gravity of their actions and the justness of the consequence, emphasizing that God cannot be treated lightly.

Leviticus 16 1 Bonus section

The instructions introduced in Leviticus 16:1 directly foreshadow the work of Christ. The temporary nature of the animal sacrifices and the yearly atonement performed by a human high priest highlighted the need for a final, perfect sacrifice and an eternal high priest. Nadab and Abihu’s fate demonstrated the dire need for absolute perfection in priestly access, a standard only Christ could fulfill. Furthermore, the requirement for Moses to be the recipient of this command, not Aaron, immediately after his sons' death, highlights Aaron's own need for mediation and purification before he can act as high priest. This underscores that even the highest human office requires divine initiation and ongoing purity, an indirect critique of self-appointed or carelessly performed religious duties seen in other cultures. The chapter emphasizes a vital separation principle: the holy from the common, and purity from defilement, which impacts every aspect of priestly duties and congregational life.

Leviticus 16 1 Commentary

Leviticus 16:1 serves as a critical bridge between God's stringent holiness and humanity's perpetual need for atonement. Its concise introduction, deeply rooted in the recent, traumatic event of Nadab and Abihu's death, immediately establishes the seriousness and the foundational theological premise for the Day of Atonement. The verse starkly reminds that approaching the Holy God requires precise divine instruction and utter reverence, contrasting the chaos of human will with the order of divine design. It highlights that proper access is always granted by God, not presumed by man, thereby safeguarding divine glory and the covenant relationship. This moment sets the stage for God to meticulously prescribe the path for forgiveness and purification, not as a blanket indulgence for sin, but as a severe, God-ordained process of drawing near that respects His perfect holiness.