Hebrew Text · Translation · Interlinear · Discourse Structure

The Book of Leviticus, Chapter 10ויקרא 10

Each verse opens with the running Hebrew, an English translation, and a discourse note (its connective, relation, and role in the argument). Below follows the word-by-word breakdown in six tiers: gloss, case/state or parsing, syntax, semantic force, and a lexical note.

Case Nominative Genitive Dative Accusative Vocative Verb (no case) Indeclinable

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

Theme

Nadab and Abihu offer אֵשׁ זָרָה, unauthorized fire, and the same fire that consecrated the altar consumes them; Aaron answers with silence. Surviving priests may not mourn, leave their post, or drink wine on duty, so they can distinguish holy from common. A dispute over an uneaten sin offering ends in Moses conceding Aaron's judgment.

Translation & textual notes

Leviticus 10 is textually stable in the MT; the Leningrad Codex shows no significant variants across the chapter, and the Samaritan Pentateuch and Qumran witnesses (fragments of Leviticus survive in 4Q23-26 and 11QpaleoLevb, though ch. 10 is only partially attested) do not diverge in substance. The LXX renders closely, with the chapter's few oddities of Hebrew syntax (e.g., the casus pendens הוּא אֲשֶׁר in v. 3, the double object construction of vv. 16-17) smoothed rather than reflecting a different Vorlage. The real difficulties are exegetical, not text-critical. Foremost is אֵשׁ זָרָה (v. 1): the MT never states what made the fire 'strange' — that it came from an unauthorized source (not the perpetual altar fire of 6:5-6), that the incense itself was wrong, or that the men were impaired (inferred from the wine prohibition immediately following, vv. 9-11) are all interpretive extrapolations, not textual data. וַיִּדֹּם אַהֲרֹן (v. 3) is likewise irreducibly ambiguous: grammatically a simple Qal wayyiqtol, but interpreters have read Aaron's silence as anything from stunned grief to reverent submission to suppressed protest. The dispute over the burned sin-offering goat (vv. 16-20) hinges on the relationship between the general rule of 6:23 [Eng. 30] and its exception, which the MT's terse dialogue assumes the reader already knows rather than spelling out — a genuine gap the narrative leaves for Moses (and the reader) to fill in. Versification follows the MT throughout.

1

וַיִּקְח֣וּ בְנֵֽי אַ֠הֲרֹן נָדָ֨ב וַאֲבִיה֜וּא אִ֣ישׁ מַחְתָּת֗וֹ וַיִּתְּנ֤וּ בָהֵן֙ אֵ֔שׁ וַיָּשִׂ֥ימוּ עָלֶ֖יהָ קְטֹ֑רֶת וַיַּקְרִ֜בוּ לִפְנֵ֤י יְהוָה֙ אֵ֣שׁ זָרָ֔ה אֲשֶׁ֧ר לֹ֦א צִוָּ֖ה אֹתָֽם

Now Nadab and Abihu, the sons of Aaron, each took his censer, put fire in it, and placed incense on it, and they offered unauthorized fire before the LORD, which he had not commanded them.

Narrative opening: the offense itselfasyndeton
The chapter opens in bare narrative sequence continuing directly from the ordination and inaugural offerings of chs. 8-9 (note the same fire-motif of 9:24). The compound subject and rapid wayyiqtol chain (took, put, placed) build unhurried procedural realism before the fourth verb, וַיַּקְרִיבוּ, names the fatal act: they 'offered' what is immediately qualified as אֵשׁ זָרָה, 'unauthorized fire' — a disqualification defined syntactically by the following relative clause, 'which he had not commanded them.'
Word-by-word analysis· 22 words
וַיִּקְח֣וּand they tookQal wayyiqtol 3mp · לָקַח (H3947)Wayyiqtol of narrative sequence (main-clause predicate)→ Wayyiqtol: foregrounded narrative advance — the initiating act of the sceneלָקַח (H3947) 'to take'; here of taking up the fire-pan for cultic use — the verb that opens the fatal initiative of Nadab and Abihu.
בְנֵֽיthe sons ofN m pl constr · בֵּן (H1121)Subject (construct chain: 'the sons of Aaron')בֵּן (H1121) 'son'; here in construct, 'sons of Aaron' — heading the compound subject completed by the names Nadab and Abihu.
אַ֠הֲרֹןAaronN proper m sg · אַהֲרֹן (H175)Genitive completing the construct chainאַהֲרֹן (H175), Israel's first high priest, whose ordination fills chs. 8-9; his sons' presumption here shatters the newly inaugurated cult.
נָדָ֨בNadabN proper m sg · נָדָב (H5070)Subject (first name in apposition to 'sons of Aaron')נָדָב (H5070) 'willing, noble' (root נדב 'to volunteer'); Aaron's firstborn, ironically named for free devotion, now the agent of an unauthorized offering.
וַאֲבִיה֜וּאand Abihuconj וְ + N proper m sg · אֲבִיהוּא (H30)Subject (second name, coordinate with נָדָב)אֲבִיהוּא (H30) 'he is my father' (i.e. 'my [divine] Father is He'); Aaron's second son, paired with Nadab throughout as inseparable co-offenders (cf. Num 3:2-4).
אִ֣ישׁeachN m sg abs · אִישׁ (H376)Distributive apposition ('each his own censer')אִישׁ (H376) used distributively, 'each one'; stresses that both sons acted individually and simultaneously, not under a single mandated procedure.
מַחְתָּת֗וֹhis censerN f sg constr + 3ms suffix · מַחְתָּה (H4289)Direct object of the implied action ('each [took] his censer')מַחְתָּה (H4289) 'fire-pan, censer', a shallow bronze vessel for carrying coals; cf. its later re-forging into altar plating as a permanent warning (Num 17:1-5 [Eng. 16:36-40]).
וַיִּתְּנ֤וּand they putQal wayyiqtol 3mp · נָתַן (H5414)Wayyiqtol of narrative sequence→ Wayyiqtol: narrative advance, second act in the sequenceנָתַן (H5414) 'to give, put, place'; here of loading fire into the pan — the material precondition for the improper offering.
בָהֵן֙in themprep בְּ + 3fp suffix · הֵן (H2004)Adverbial prepositional phrase (locative object of נָתַן)Feminine plural suffix referring back to the (implied plural) censers; ב marks the fire's location, 'in them.'
אֵ֔שׁfireN c sg abs · אֵשׁ (H784)Direct object of וַיִּתְּנוּאֵשׁ (H784) 'fire', common gender; the same noun that names the catastrophe twice more in this verse and again in v. 2 — the chapter's leading motif.
וַיָּשִׂ֥ימוּand they placedQal wayyiqtol 3mp · שִׂים (H7760)Wayyiqtol of narrative sequence→ Wayyiqtol: narrative advanceשִׂים/שׂוּם (H7760) 'to put, set, place'; here of laying incense atop the coals — the last preparatory act before the offering itself.
עָלֶ֖יהָon itprep עַל + 3fs suffix · עַל (H5921)Adverbial prepositional phrase (locative object of וַיָּשִׂימוּ)עַל (H5921) 'upon, on'; the 3fs suffix refers back to the censer/fire, 'upon it.'
קְטֹ֑רֶתincenseN f sg abs · קְטֹרֶת (H7004)Direct object of וַיָּשִׂימוּקְטֹרֶת (H7004) 'incense', from קטר 'to burn, make smoke'; Exod 30:9 explicitly bars 'strange incense' (קְטֹרֶת זָרָה) — the same root 'strange' that condemns the fire here.
וַיַּקְרִ֜בוּand they offeredHiphil wayyiqtol 3mp · קָרַב (H7126)Wayyiqtol of narrative sequence — climactic act of the sequence→ Wayyiqtol: narrative climax — the culpable act itselfקרב (H7126) Hiphil 'to bring near, present, offer'; the technical verb of cultic presentation, here used for an offering never commanded.
לִפְנֵ֤יbeforeprep לְ + N c pl constr · פָּנִים (H6440)Locative prepositional phrase ('before YHWH')לִפְנֵי (from פָּנִים, H6440, 'face'), lit. 'to the face of'; the standard idiom for cultic presence at the sanctuary.
יְהוָה֙YHWHN proper · יְהוָה (H3068)Object of preposition לִפְנֵייְהוָה (H3068), the covenant name of Israel's God; the fire is offered 'before YHWH' precisely where his glory had just appeared (9:23-24).
אֵ֣שׁfireN c sg abs · אֵשׁ (H784)Direct object of וַיַּקְרִיבוּ (first noun of 'unauthorized fire')אֵשׁ (H784) repeated a third time in the verse — now named and about to be qualified as זָרָה, 'strange.'
זָרָ֔הunauthorizedAdj f sg abs · זָר (H2114)Attributive adjective modifying אֵשׁזָר/זָרָה (H2114) 'strange, foreign, unauthorized', root זור 'to turn aside, be estranged'; the chapter's interpretive crux — arguably not fire from a foreign god but fire not drawn from the perpetual altar fire of 6:5-6 [Eng. 12-13].
אֲשֶׁ֧רwhichrelative particle · אֲשֶׁר (H834)Relative clause marker introducing the qualifying clauseאֲשֶׁר (H834), invariable relative particle; introduces the clause that defines exactly what made the fire 'strange' — it was uncommanded.
לֹ֦אnotnegative particle · לֹא (H3808)Negates the verb צִוָּהלֹא (H3808), the ordinary negative particle; here negating divine command — the essence of the offense.
צִוָּ֖הhe had commandedPiel perfect 3ms · צִוָּה (H6680)Predicate verb of the relative clause→ Perfective (pluperfect nuance): a prior act that did NOT occurצִוָּה (H6680) Piel 'to command, charge'; its negation here is the chapter's thesis — worship is regulated by divine command, not human initiative (cf. the same verb's positive use throughout chs. 8-9).
אֹתָֽםthemobj marker + 3mp suffix · אֵת (H853)Direct-object marker + suffix (object of צִוָּה)אֵת (H853) with 3mp suffix, 'them' — referring to Nadab and Abihu; the object of the command that was never given.
2

וַתֵּ֥צֵא אֵ֛שׁ מִלִּפְנֵ֥י יְהוָ֖ה וַתֹּ֣אכַל אוֹתָ֑ם וַיָּמֻ֖תוּ לִפְנֵ֥י יְהוָֽה

And fire went out from before the LORD and consumed them, and they died before the LORD.

Narrative climax: divine judgment executedasyndeton
Verse 2 answers v. 1 with devastating symmetry: the same fire-and-consume vocabulary that sanctified the first offerings in 9:24 (וַתֵּצֵא אֵשׁ...וַתֹּאכַל) now destroys the men who offered without command. The bracketing repetition of לִפְנֵי יְהוָה at the end of v. 1 and v. 2 frames the whole event as taking place in, not despite, the divine presence — the fire is not thwarted holiness but holiness itself turned lethal against a violation of its terms.
Word-by-word analysis· 9 words
וַתֵּ֥צֵאand it went outQal wayyiqtol 3fs · יָצָא (H3318)Wayyiqtol of narrative sequence (main-clause predicate)→ Wayyiqtol: narrative advance — the divine response beginsיָצָא (H3318) 'to go out, come forth'; the same verb used of the fire that had consumed the offering in 9:24, now turned against its offerers.
אֵ֛שׁfireN c sg abs · אֵשׁ (H784)Subject of וַתֵּצֵאאֵשׁ (H784); this is the fourth occurrence of the word in two verses — the fire that consumed the acceptable offering (9:24) now consumes the men who offered wrongly.
מִלִּפְנֵ֥יfrom beforeprep מִן + prep לְ + N c pl constr · פָּנִים (H6440)Locative source ('from before YHWH')Compound מִן + לִפְנֵי (H6440), 'from the presence of'; marks the fire's point of origin as identical to its source in 9:24 — YHWH himself.
יְהוָ֖הYHWHN proper · יְהוָה (H3068)Object of preposition מִלִּפְנֵייְהוָה (H3068); the fire's origin, underscoring that this is no accident but a direct act of God.
וַתֹּ֣אכַלand it consumedQal wayyiqtol 3fs · אָכַל (H398)Wayyiqtol of narrative sequence→ Wayyiqtol: narrative advance — lethal effectאָכַל (H398) 'to eat, consume'; the identical verb of 9:24 ('fire...consumed the burnt offering'), now applied to human victims — the deliberate echo is the chapter's central horror.
אוֹתָ֑םthemobj marker + 3mp suffix · אֵת (H853)Direct object of וַתֹּאכַלאֵת (H853) + 3mp suffix, 'them' — Nadab and Abihu, the direct object of the consuming fire.
וַיָּמֻ֖תוּand they diedQal wayyiqtol 3mp · מוּת (H4191)Wayyiqtol of narrative sequence — result→ Wayyiqtol: narrative resolution — the fatal outcomeמוּת (H4191) 'to die'; the terse notice of death, with no further comment on manner or duration — the narrative's characteristic reticence.
לִפְנֵ֥יbeforeprep לְ + N c pl constr · פָּנִים (H6440)Locative prepositional phrase, repeating v. 1's 'before YHWH'לִפְנֵי (H6440); the repetition brackets the whole event — offered before YHWH, died before YHWH.
יְהוָֽהYHWHN proper · יְהוָה (H3068)Object of preposition לִפְנֵייְהוָה (H3068); final word of the verse, framing the catastrophe as occurring within the divine presence, not by accident or diversion.
3

וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל אַהֲרֹ֗ן הוּא֩ אֲשֶׁר דִּבֶּ֨ר יְהוָ֤ה לֵאמֹר֙ בִּקְרֹבַ֣י אֶקָּדֵ֔שׁ וְעַל פְּנֵ֥י כָל הָעָ֖ם אֶכָּבֵ֑ד וַיִּדֹּ֖ם אַהֲרֹֽן

Then Moses said to Aaron, "This is what the LORD spoke, saying: Among those who are near me I will show myself holy, and before all the people I will be glorified." And Aaron was silent.

Interpretive word: Moses cites divine speech, Aaron responds in silenceasyndeton
Moses' first words after the deaths are not comfort but theological interpretation, framed as a citation of a divine saying not recorded verbatim elsewhere in the Pentateuch (cf. similar unattributed citations at Exod 33:19; Num 20:12). The synonymous parallelism of אֶקָּדֵשׁ / אֶכָּבֵד — 'I will be sanctified' / 'I will be glorified' — casts the deaths of Nadab and Abihu as YHWH publicly vindicating his own holiness before the priesthood, and hence before the nation. Aaron's single-word response, וַיִּדֹּם, 'and he was silent,' closes the exchange without protest, complaint, or theological rebuttal — a silence often read as the deepest possible expression of submission to an unbearable verdict.
Word-by-word analysis· 18 words
וַיֹּ֨אמֶרthen he saidQal wayyiqtol 3ms · אָמַר (H559)Wayyiqtol of narrative sequence (main-clause predicate)→ Wayyiqtol: narrative advance introducing direct speechאָמַר (H559) 'to say'; introduces Moses' first words after the catastrophe — theological explanation before any practical instruction.
מֹשֶׁ֜הMosesN proper m sg · מֹשֶׁה (H4872)Subject of וַיֹּאמֶרמֹשֶׁה (H4872); Aaron's brother and Israel's mediator, here breaking the silence with a citation of divine speech rather than personal comfort.
אֶֽלtoprep · אֶל (H413)Marks the addressee of וַיֹּאמֶראֶל (H413), the ordinary directional preposition 'to, toward'.
אַהֲרֹ֗ןAaronN proper m sg · אַהֲרֹן (H175)Object of preposition אֶל (addressee)אַהֲרֹן (H175); the grieving father who has just lost two sons, now addressed with a citation rather than consolation.
הוּא֩this isindependent pron 3ms · הוּא (H1931)Resumptive subject pronoun (casus pendens, anticipating the relative clause)הוּא (H1931), 3ms independent pronoun; functions almost as a demonstrative/copula, 'this/that is [what...]'.
אֲשֶׁרwhatrelative particle · אֲשֶׁר (H834)Relative clause marker completing the predicate of הוּאאֲשֶׁר (H834); introduces the citation of the LORD's word — 'that which the LORD spoke'.
דִּבֶּ֨רspokePiel perfect 3ms · דִּבֶּר (H1696)Predicate verb of the relative clause→ Perfective: a completed, prior act of divine speech now being invokedדבר (H1696) Piel 'to speak'; introduces a citation whose content — not previously recorded verbatim in the Torah — Moses now applies retroactively to this event.
יְהוָ֤הYHWHN proper · יְהוָה (H3068)Subject of דִּבֶּריְהוָה (H3068); the speaker of the citation that follows, given as direct divine speech in 1cs form.
לֵאמֹר֙sayingprep לְ + Qal inf constr · אָמַר (H559)Infinitive construct introducing direct quotation→ Infinitival: marks the onset of reported speechלֵאמֹר, the standard formula (לְ + אמר infinitive construct) introducing direct discourse, 'saying'.
בִּקְרֹבַ֣יamong those near meprep בְּ + adj m pl constr + 1cs suffix · קָרוֹב (H7138)Adverbial prepositional phrase (locative/associative sphere of 'I will be sanctified')קָרוֹב (H7138) 'near, close'; substantized here as 'those near me' — the priests who approach YHWH directly and thus bear heightened responsibility and exposure to his holiness.
אֶקָּדֵ֔שׁI will show myself holyNiphal imperfect 1cs · קָדַשׁ (H6942)Predicate verb of the first half of YHWH's cited word→ Niphal imperfect (reflexive/passive nuance): 'I will be sanctified/vindicated as holy' — a future, self-demonstrating actקדשׁ (H6942) Niphal 'to show oneself holy, be treated as holy'; YHWH's holiness is not increased but publicly enacted and recognized through the priests' conduct — tragically fulfilled here in judgment.
וְעַלand beforeconj וְ + prep · עַל (H5921)Coordinating conjunction + locative preposition introducing the second clauseעַל (H5921) 'upon, before, in the presence of'; here spatial, 'in front of' the assembled people.
פְּנֵ֥יthe face ofN c pl constr · פָּנִים (H6440)Construct noun governing כָל הָעָםפָּנִים (H6440) 'face'; construct with עַל forms 'before, in the presence of' — parallel to לִפְנֵי elsewhere in the chapter.
כָלallN m sg constr · כֹּל (H3605)Construct noun modifying הָעָםכֹּל (H3605) 'all, every'; construct 'all the people' — parallel and complementary to בִּקְרֹבַי, expanding the audience of YHWH's self-vindication from priests to the whole nation.
הָעָ֖םthe peopleart + N m sg abs · עַם (H5971)Genitive completing the construct chainעַם (H5971) 'people, nation'; the wider congregation before whom YHWH's glory must likewise be honored.
אֶכָּבֵ֑דI will be glorifiedNiphal imperfect 1cs · כָּבֵד (H3513)Predicate verb of the second half of YHWH's cited word, parallel to אֶקָּדֵשׁ→ Niphal imperfect (passive/reflexive): 'I will be honored/glorified' — parallel future self-vindicationכבד (H3513) Niphal 'to be honored, glorified, made weighty'; paired with אֶקָּדֵשׁ in synonymous parallelism — sanctity before the priests, glory before the people.
וַיִּדֹּ֖םand he was silentQal wayyiqtol 3ms · דָּמַם (H1826)Wayyiqtol of narrative sequence (Aaron's response)→ Wayyiqtol: narrative resolution — silence as the sole recorded responseדמם (H1826) 'to be silent, still, motionless'; one of Scripture's most charged silences — not merely refraining from speech but a stunned, submissive stillness that neither protests nor complains against the verdict just cited.
אַהֲרֹֽןAaronN proper m sg · אַהֲרֹן (H175)Subject of וַיִּדֹּםאַהֲרֹן (H175); his silence, immediately after losing two sons, is the verse's — and arguably the chapter's — most powerful moment, a model of submission without words.
4

וַיִּקְרָ֣א מֹשֶׁ֗ה אֶל מִֽישָׁאֵל֙ וְאֶ֣ל אֶלְצָפָ֔ן בְּנֵ֥י עֻזִּיאֵ֖ל דֹּ֣ד אַהֲרֹ֑ן וַיֹּ֣אמֶר אֲלֵהֶ֗ם קִ֠רְב֞וּ שְׂא֤וּ אֶת אֲחֵיכֶם֙ מֵאֵ֣ת פְּנֵי הַקֹּ֔דֶשׁ אֶל מִח֖וּץ לַֽמַּחֲנֶֽה

Moses called Mishael and Elzaphan, the sons of Uzziel, Aaron's uncle, and said to them, "Come near; carry your brothers away from the front of the sanctuary, to outside the camp."

Narrative continuation: practical disposal of the bodiesasyndeton
With Aaron silenced, Moses acts alone, summoning kin outside the priestly line itself — Levite cousins, not priests, since Aaron's remaining sons must not incur corpse-defilement (cf. vv. 6-7) — to remove the bodies. The three-generation genealogical identification underscores that the task falls to family members who are near kin yet not themselves consecrated officiants bound by the priests' stricter purity rules.
Word-by-word analysis· 22 words
וַיִּקְרָ֣אand he calledQal wayyiqtol 3ms · קָרָא (H7121)Wayyiqtol of narrative sequence→ Wayyiqtol: narrative advance — Moses turns to practical actionקרא (H7121) 'to call, summon'; Moses moves immediately from theological word to logistics — the bodies must be removed.
מֹשֶׁ֗הMosesN proper m sg · מֹשֶׁה (H4872)Subject of וַיִּקְרָאמֹשֶׁה (H4872); still the acting figure, since Aaron remains silent.
אֶלtoprep · אֶל (H413)Marks the first addresseeאֶל (H413), the ordinary directional preposition.
מִֽישָׁאֵל֙MishaelN proper m sg · מִישָׁאֵל (H4332)Object of preposition אֶלמִישָׁאֵל (H4332) 'who is what God is'; a Levite cousin of Aaron, otherwise unmentioned outside this episode and Exod 6:22.
וְאֶ֣לand toconj וְ + prep · אֶל (H413)Coordinating conjunction + preposition introducing second addresseeוְ + אֶל, joining the second named cousin.
אֶלְצָפָ֔ןElzaphanN proper m sg · אֶלְצָפָן (H469)Object of preposition וְאֶלאֶלְצָפָן (H469) 'God has hidden/protected'; the second Levite cousin summoned, cf. Exod 6:22; Num 3:30.
בְּנֵ֥יthe sons ofN m pl constr · בֵּן (H1121)Construct noun in apposition, identifying Mishael and Elzaphanבֵּן (H1121); construct chain identifying the two men as 'sons of Uzziel.'
עֻזִּיאֵ֖לUzzielN proper m sg · עֻזִּיאֵל (H5816)Genitive completing the construct chainעֻזִּיאֵל (H5816) 'God is my strength'; Levite clan-head, brother of Amram (Aaron's father) per Exod 6:18-22, hence Aaron's uncle.
דֹּ֣דthe uncle ofN m sg constr · דּוֹד (H1730)Construct noun in apposition, further identifying Uzziel's relation to Aaronדּוֹד (H1730) 'uncle, beloved'; specifies the kinship — Mishael and Elzaphan are Aaron's first cousins, the nearest available kin not disqualified from the task.
אַהֲרֹ֑ןAaronN proper m sg · אַהֲרֹן (H175)Genitive completing the construct chainאַהֲרֹן (H175); identifies whose uncle Uzziel is.
וַיֹּ֣אמֶרand he saidQal wayyiqtol 3ms · אָמַר (H559)Wayyiqtol of narrative sequence→ Wayyiqtol: narrative advance introducing direct commandאָמַר (H559); introduces Moses' instruction to the cousins.
אֲלֵהֶ֗םto themprep + 3mp suffix · אֶל (H413)Adverbial prepositional phrase (addressee of וַיֹּאמֶר)אֶל (H413) + 3mp suffix, 'to them' — Mishael and Elzaphan.
קִ֠רְב֞וּcome nearQal impv 2mp · קָרַב (H7126)Volitional imperative, main command→ Imperative: direct commandקרב (H7126) Qal 'to approach, draw near'; the same root used of the priests' offering in v. 1 (Hiphil) — here, ironically, the cousins must 'come near' the corpses instead.
שְׂא֤וּcarryQal impv 2mp · נָשָׂא (H5375)Volitional imperative, coordinate with קִרְבוּ→ Imperative: direct commandנשׂא (H5375) Qal 'to lift, carry, bear'; the practical task of removing the bodies.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (object of שְׂאוּ)אֵת (H853), marking the definite object 'your brothers.'
אֲחֵיכֶם֙your brothersN m pl constr + 2mp suffix · אָח (H251)Direct object of שְׂאוּאָח (H251) + 2mp suffix; 'your brothers' — a term of kinship solidarity rather than 'your cousins,' softening nothing of the grim task.
מֵאֵ֣תaway fromprep מִן + prep · אֵת (H854)Compound prepositional phrase marking source/separationמִן + אֵת (H854), 'from with, away from'; marks the point from which the bodies are removed.
פְּנֵיthe front ofN c pl constr · פָּנִים (H6440)Construct noun governing הַקֹּדֶשׁפָּנִים (H6440) 'face'; here 'the front/presence of the sanctuary' — i.e., away from the sacred precinct.
הַקֹּ֔דֶשׁthe sanctuaryart + N m sg abs · קֹדֶשׁ (H6944)Genitive completing the construct chainקֹדֶשׁ (H6944) 'holiness, holy place'; the corpses, now a source of ritual defilement, must not remain in the sacred area.
אֶלtoprep · אֶל (H413)Marks destination ('to outside the camp')אֶל (H413), directional.
מִח֖וּץoutsideprep מִן + N m sg abs · חוּץ (H2351)Adverbial phrase of destinationחוּץ (H2351) 'outside, exterior'; the corpses go where the dead and the unclean belong, outside the camp (cf. Num 5:2-3).
לַֽמַּחֲנֶֽהthe campprep לְ + art + N c sg abs · מַחֲנֶה (H4264)Genitive completing the destination phraseמַחֲנֶה (H4264) 'camp'; Israel's tabernacle-centered encampment, whose purity the removal of the bodies must protect.
5

וַֽיִּקְרְב֗וּ וַיִּשָּׂאֻם֙ בְּכֻתֳּנֹתָ֔ם אֶל מִח֖וּץ לַֽמַּחֲנֶ֑ה כַּאֲשֶׁ֖ר דִּבֶּ֥ר מֹשֶֽׁה

So they came near and carried them in their tunics outside the camp, just as Moses had said.

Narrative sequence: the command of v. 4 executedוַ
The wayyiqtol pair וַיִּקְרְבוּ / וַיִּשָּׂאֻם answers Moses' imperatives קִרְבוּ שְׂאוּ word for word, so obedience is narrated in the very verbs that commanded it. The corpses are carried out בְּכֻתֳּנֹתָם — in their tunics, the priestly vestments in which they had just been invested (8:13): the garments of their consecration become their shrouds. The closing כַּאֲשֶׁר דִּבֶּר מֹשֶׁה is the chapter's compliance formula, echoing the sevenfold 'as YHWH commanded Moses' of ch. 8 but now measuring obedience against Moses' word in a scene of catastrophe.
Word-by-word analysis· 9 words
וַֽיִּקְרְב֗וּso they came nearQal wayyiqtol 3mp · קָרַב (H7126)Wayyiqtol of narrative sequence→ Wayyiqtol: narrative advance — obedience to the commandקרב (H7126) Qal 'to approach'; the cousins' compliance, echoing the imperative קִרְבוּ of v. 4.
וַיִּשָּׂאֻם֙and they carried themQal wayyiqtol 3mp + 3mp suffix · נָשָׂא (H5375)Wayyiqtol of narrative sequence→ Wayyiqtol: narrative advanceנשׂא (H5375) Qal + 3mp suffix, 'they carried them'; executes the second imperative שְׂאוּ of v. 4.
בְּכֻתֳּנֹתָ֔םin their tunicsprep בְּ + N f pl constr + 3mp suffix · כֻּתֹּנֶת (H3801)Adverbial prepositional phrase (manner: still clothed)כֻּתֹּנֶת (H3801) 'tunic'; a small but telling detail — the priestly garments (cf. Exod 28:40) remained on the bodies, perhaps preserving what dignity remained amid the removal.
אֶלtoprep · אֶל (H413)Marks destinationאֶל (H413), directional preposition.
מִח֖וּץoutsideprep מִן + N m sg abs · חוּץ (H2351)Adverbial phrase of destinationחוּץ (H2351) 'outside'; repeats v. 4's destination verbatim.
לַֽמַּחֲנֶ֑הthe campprep לְ + art + N c sg abs · מַחֲנֶה (H4264)Genitive completing the destination phraseמַחֲנֶה (H4264) 'camp.'
כַּאֲשֶׁ֖רjust asprep כְּ + relative particle · אֲשֶׁר (H834)Compound conjunction introducing a comparative clauseכְּ + אֲשֶׁר (H834), 'just as, according to what'; here confirming precise compliance with Moses' word.
דִּבֶּ֥רhad spokenPiel perfect 3ms · דִּבֶּר (H1696)Predicate verb of the comparative clause→ Perfective: a prior completed act of speech now fulfilledדבר (H1696) Piel 'to speak'; the cousins act exactly as Moses had said, closing the removal episode with immediate obedience.
מֹשֶֽׁהMosesN proper m sg · מֹשֶׁה (H4872)Subject of דִּבֶּרמֹשֶׁה (H4872); the verse closes by crediting the whole episode's compliance to his word.
6

וַיֹּ֣אמֶר מֹשֶׁ֣ה אֶֽל אַהֲרֹ֡ן וּלְאֶלְעָזָר֩ וּלְאִֽיתָמָ֨ר בָּנָ֜יו רָֽאשֵׁיכֶ֥ם אַל תִּפְרָ֣עוּ וּבִגְדֵיכֶ֤ם לֹֽא תִפְרֹ֨מוּ֙ וְלֹ֣א תָמֻ֔תוּ וְעַ֥ל כָּל הָעֵדָ֖ה יִקְצֹ֑ף וַאֲחֵיכֶם֙ כָּל בֵּ֣ית יִשְׂרָאֵ֔ל יִבְכּוּ֙ אֶת הַשְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהוָֽה

And Moses said to Aaron and to his sons Eleazar and Ithamar, "Do not let the hair of your heads hang loose, and do not tear your clothes, lest you die and wrath come upon all the congregation; but let your brothers, the whole house of Israel, weep for the burning that the LORD has kindled."

Direct instruction: prohibition of mourning rites for the priests on dutyasyndeton
Moses turns from the removal of the bodies to regulate the survivors' conduct. Eleazar and Ithamar are forbidden the two standard mourning gestures — unbinding the hair (פרע) and tearing garments (פרם) — under a double threat: their own deaths, and corporate wrath upon the whole congregation. Responsibility for proper mourning is explicitly transferred to 'the whole house of Israel,' who may (and are expected to) weep 'for the burning that the LORD kindled' — a stark expression naming YHWH as the fire's direct agent.
Word-by-word analysis· 29 words
וַיֹּ֣אמֶרand he saidQal wayyiqtol 3ms · אָמַר (H559)Wayyiqtol of narrative sequence→ Wayyiqtol: narrative advanceאָמַר (H559); Moses turns from the dead to instructions for the living, addressing Aaron and his two surviving sons.
מֹשֶׁ֣הMosesN proper m sg · מֹשֶׁה (H4872)Subject of וַיֹּאמֶרמֹשֶׁה (H4872).
אֶֽלtoprep · אֶל (H413)Marks the first addresseeאֶל (H413).
אַהֲרֹ֡ןAaronN proper m sg · אַהֲרֹן (H175)Object of preposition אֶל (first addressee)אַהֲרֹן (H175); still silent since v. 3, now the recipient of further instruction.
וּלְאֶלְעָזָר֩and to Eleazarconj וְ + prep לְ + N proper · אֶלְעָזָר (H499)Coordinate object of preposition (second addressee)אֶלְעָזָר (H499) 'God has helped'; Aaron's third son, who together with Ithamar becomes central once Nadab and Abihu are dead (cf. Num 3:4).
וּלְאִֽיתָמָ֨רand to Ithamarconj וְ + prep לְ + N proper · אִיתָמָר (H385)Coordinate object of preposition (third addressee)אִיתָמָר (H385), etymology uncertain ('island/coast of palms'?); Aaron's youngest son, paired with Eleazar throughout the rest of the Pentateuch's priestly narratives.
בָּנָ֜יוhis sonsN m pl constr + 3ms suffix · בֵּן (H1121)Apposition identifying Eleazar and Ithamarבֵּן (H1121) + 3ms suffix, 'his sons' — resuming the identification of the addressees relative to Aaron.
רָֽאשֵׁיכֶ֥םyour headsN m pl constr + 2mp suffix · רֹאשׁ (H7218)Direct object of the prohibited action (fronted for emphasis)רֹאשׁ (H7218) + 2mp suffix, 'your heads'; fronted before the negated verb for emphasis — the specific prohibited mourning gesture.
אַלdo notnegative particle · אַל (H408)Negates the jussive/volitive תִּפְרָעוּאַל (H408), the negative particle used with jussive/volitional forms (contrast the plain indicative negative לֹא).
תִּפְרָ֣עוּlet go looseQal jussive 2mp · פָּרַע (H6544)Jussive (prohibitive) predicate verb→ Jussive (prohibitive): a forbidden actionפרע (H6544) Qal 'to let go, let loose, let hang loose (hair)'; the standard mourning gesture of unbinding the hair (cf. Lev 21:10) is here forbidden the priests on duty.
וּבִגְדֵיכֶ֤םand your garmentsconj וְ + N m pl constr + 2mp suffix · בֶּגֶד (H899)Direct object of the second prohibited actionבֶּגֶד (H899) + 2mp suffix, 'your garments' — the second forbidden mourning gesture, tearing clothes.
לֹֽאnotnegative particle · לֹא (H3808)Negates תִפְרֹמוּלֹא (H3808), the plain negative particle.
תִפְרֹ֨מוּ֙tearQal imperfect 2mp · פָּרַם (H6533)Predicate verb of the prohibition→ Imperfect (prohibitive): forbidden actionפרם (H6533) Qal 'to tear, rend' (of garments); the standard mourning gesture (cf. Gen 37:29; 2 Sam 1:11) forbidden here — priests on duty may not perform ordinary mourning rites.
וְלֹ֣אlestconj וְ + negative particle · לֹא (H3808)Coordinating negative introducing the consequence clauseוְ + לֹא (H3808); introduces the danger that would follow disobedience.
תָמֻ֔תוּyou dieQal imperfect 2mp · מוּת (H4191)Predicate verb of the consequence clause→ Imperfect: potential/consequential futureמות (H4191) Qal 'to die'; mourning rites performed by an active priest would themselves incur deadly consequence — the same fate as Nadab and Abihu.
וְעַ֥לor againstconj וְ + prep · עַל (H5921)Coordinating conjunction + preposition introducing a second potential consequenceעַל (H5921) 'against, upon'; introduces the wider danger to the whole community.
כָּלallN m sg constr · כֹּל (H3605)Construct noun modifying הָעֵדָהכֹּל (H3605) 'all, every.'
הָעֵדָ֖הthe congregationart + N f sg abs · עֵדָה (H5712)Genitive completing the construct chain; object of עַלעֵדָה (H5712) 'congregation, assembly'; the whole community, not just the priestly family, is at risk if the priests behave improperly while consecrated.
יִקְצֹ֑ףwrath will comeQal imperfect 3ms · קָצַף (H7107)Predicate verb, parallel consequence to תָמֻתוּ→ Imperfect: potential future consequenceקצף (H7107) Qal 'to be wrathful, angry'; subject is YHWH (implied) — improper priestly conduct risks provoking corporate divine anger, as later at Num 16:22, 46.
וַאֲחֵיכֶם֙but your brothersconj וְ + N m pl constr + 2mp suffix · אָח (H251)Subject of יִבְכּוּ (fronted)אָח (H251) + 2mp suffix, 'your brothers'; shifts responsibility for proper mourning from the priests on duty to the wider community.
כָּלallN m sg constr · כֹּל (H3605)Construct noun in apposition, expanding 'your brothers'כֹּל (H3605).
בֵּ֣יתthe house ofN m sg constr · בַּיִת (H1004)Construct noun continuing the appositionבַּיִת (H1004) 'house'; construct 'house of Israel' — the nation as a whole.
יִשְׂרָאֵ֔לIsraelN proper · יִשְׂרָאֵל (H3478)Genitive completing the construct chainיִשְׂרָאֵל (H3478); the entire covenant community, in contrast to the priests forbidden to mourn.
יִבְכּוּ֙shall weepQal imperfect 3mp · בָּכָה (H1058)Predicate verb (permissive/jussive: the community, not the priests, may mourn)→ Imperfect (permissive/jussive): the sanctioned action, contrasted with the priests' prohibitionבכה (H1058) Qal 'to weep'; the wider nation is permitted, even expected, to perform the mourning the priests themselves may not.
אֶת[obj]obj marker · אֵת (H853)Direct-object marker (object of יִבְכּוּ)אֵת (H853).
הַשְּׂרֵפָ֔הthe burningart + N f sg abs · שְׂרֵפָה (H8316)Direct object of יִבְכּוּשְׂרֵפָה (H8316) 'burning'; a euphemism naming the fiery deaths without repeating the verse 2 vocabulary — the fire is here presented as YHWH's own kindling, not merely a consuming force.
אֲשֶׁ֖רwhichrelative particle · אֲשֶׁר (H834)Relative clause marker modifying הַשְּׂרֵפָהאֲשֶׁר (H834).
שָׂרַ֥ףkindledQal perfect 3ms · שָׂרַף (H8313)Predicate verb of the relative clause→ Perfective: a completed divine actשׂרף (H8313) Qal 'to burn'; predicated of YHWH himself — he is the direct agent of the fire, not merely its permitter.
יְהוָֽהYHWHN proper · יְהוָה (H3068)Subject of שָׂרַףיְהוָה (H3068); final word of the verse, naming YHWH as the fire's explicit agent — removing any ambiguity about responsibility.
7

וּמִפֶּתַח֩ אֹ֨הֶל מוֹעֵ֜ד לֹ֤א תֵֽצְאוּ֙ פֶּן תָּמֻ֔תוּ כִּי שֶׁ֛מֶן מִשְׁחַ֥ת יְהוָ֖ה עֲלֵיכֶ֑ם וַֽיַּעֲשׂ֖וּ כִּדְבַ֥ר מֹשֶֽׁה

And you shall not go out from the entrance of the tent of meeting, lest you die, for the anointing oil of the LORD is upon you.’ And they did according to the word of Moses.

Continuation of Moses' prohibition (v. 6), closing with a compliance noticeוּ
Moses' speech runs on from v. 6: the fronted וּמִפֶּתַח אֹהֶל מוֹעֵד puts the forbidden movement first, and the פֶּן־תָּמֻתוּ clause repeats the death-threat of v. 6, binding the two prohibitions (no mourning, no departure) into one danger. The כִּי-clause grounds it: the anointing oil of YHWH is upon them, so their consecration, not their grief, governs what they may do — the priests must not leave the sanctuary even to bury their own. The verse closes by stepping out of speech into narration (וַיַּעֲשׂוּ כִּדְבַר מֹשֶׁה), the second compliance formula in three verses.
Word-by-word analysis· 15 words
וּמִפֶּתַח֩and from the entrance ofconj וְ + prep מִן + N m sg constr · פֶּתַח (H6607)Locative prepositional phrase, source of the prohibited departureפֶּתַח (H6607) 'opening, entrance'; compound מִן + פֶּתַח, 'from the entrance of' — marks the boundary the priests may not cross.
אֹ֨הֶלthe tent ofN m sg constr · אֹהֶל (H168)Construct noun continuing the phraseאֹהֶל (H168) 'tent'; construct with מוֹעֵד forming the standard term for the tabernacle.
מוֹעֵ֜דmeetingN m sg abs · מוֹעֵד (H4150)Genitive completing the construct chain ('tent of meeting')מוֹעֵד (H4150) 'appointed time, meeting'; אֹהֶל מוֹעֵד, 'tent of meeting,' the standard designation of the tabernacle as the site of appointed divine-human encounter.
לֹ֤אnotnegative particle · לֹא (H3808)Negates תֵצְאוּלֹא (H3808).
תֵֽצְאוּ֙you shall go outQal imperfect 2mp · יָצָא (H3318)Predicate verb of the prohibition→ Imperfect (prohibitive): forbidden actionיצא (H3318) Qal 'to go out'; forbids the surviving priests from leaving their consecrated post even to attend their dead kin — echoing the fire-verb יָצָא of v. 2, now restraining human movement rather than describing divine action.
פֶּןlestconj · פֶּן (H6435)Conjunction introducing a negative purpose/result clauseפֶּן (H6435) 'lest'; introduces the danger of departure.
תָּמֻ֔תוּyou dieQal imperfect 2mp · מוּת (H4191)Predicate verb of the פֶּן-clause→ Imperfect: potential consequenceמות (H4191) Qal; repeats the same threatened consequence as v. 6.
כִּיforconj · כִּי (H3588)Causal conjunction introducing the grounding clauseכִּי (H3588) 'for, because'; grounds the prohibition in the priests' consecrated state.
שֶׁ֛מֶןthe oil ofN m sg constr · שֶׁמֶן (H8081)Construct noun heading the chainשֶׁמֶן (H8081) 'oil'; construct with מִשְׁחַת, 'anointing oil.'
מִשְׁחַ֥תanointingN f sg constr · מִשְׁחָה (H4888)Construct noun completing 'oil of anointing'מִשְׁחָה (H4888) 'anointing'; the oil poured on Aaron and his sons at their ordination (8:12, 30) remains effectively 'upon' them — their consecrated status is still in force.
יְהוָ֖הof the LORDN proper · יְהוָה (H3068)Genitive completing the construct chainיְהוָה (H3068); the oil belongs to and derives its consecrating power from YHWH.
עֲלֵיכֶ֑םis upon youprep + 2mp suffix · עַל (H5921)Predicate of the verbless clause (locative/status)עַל (H5921) + 2mp suffix; the anointing oil remains figuratively 'on' the priests as the ground of their ongoing consecration and hence of the prohibition.
וַֽיַּעֲשׂ֖וּand they didQal wayyiqtol 3mp · עָשָׂה (H6213)Wayyiqtol of narrative sequence — narrator's summary of compliance→ Wayyiqtol: narrative closure — obedience reportedעשׂה (H6213) 'to do, make'; closes the second block of instruction (vv. 6-7) with a report of compliance, structurally paralleling v. 5's closure of the first block.
כִּדְבַ֥רaccording to the word ofprep כְּ + N m sg constr · דָּבָר (H1697)Adverbial prepositional phrase of manner/standardדָּבָר (H1697) 'word, matter'; the standard formula of exact compliance, echoing כַּאֲשֶׁר דִּבֶּר of v. 5.
מֹשֶֽׁהMosesN proper m sg · מֹשֶׁה (H4872)Genitive completing the construct chainמֹשֶׁה (H4872); the verse closes, like v. 5, crediting compliance to Moses' spoken instruction.
8

וַיְדַבֵּ֣ר יְהוָ֔ה אֶֽל אַהֲרֹ֖ן לֵאמֹֽר

And the LORD spoke to Aaron, saying,

New divine speech, addressed to Aaron aloneasyndeton
A fresh divine speech-formula (וַיְדַבֵּר יְהוָה) opens a new unit, distinguished from the surrounding narrative by addressing Aaron directly and exclusively — one of very few passages in the Pentateuch where YHWH speaks to Aaron without Moses as intermediary or co-addressee, marking the priestly regulation that follows (vv. 9-11) as the high priest's own charge.
Word-by-word analysis· 5 words
וַיְדַבֵּ֣רthen...spokePiel wayyiqtol 3ms · דִּבֶּר (H1696)Wayyiqtol of narrative sequence, introducing a new divine speech→ Wayyiqtol: narrative advance — a fresh divine word beginsדבר (H1696) Piel wayyiqtol; introduces the first divine speech addressed directly to Aaron alone in the Pentateuch (elsewhere YHWH typically speaks to Moses, or Moses and Aaron together).
יְהוָ֔הthe LORDN proper · יְהוָה (H3068)Subject of וַיְדַבֵּריְהוָה (H3068).
אֶֽלtoprep · אֶל (H413)Marks the addresseeאֶל (H413).
אַהֲרֹ֖ןAaronN proper m sg · אַהֲרֹן (H175)Object of preposition אֶל (sole addressee)אַהֲרֹן (H175); notably, YHWH speaks to Aaron directly and alone here — a rare exception underscoring the priestly, not merely Mosaic, authority of the following law.
לֵאמֹֽרsayingprep לְ + Qal inf constr · אָמַר (H559)Infinitive construct introducing direct quotation→ Infinitival: marks the onset of reported speechלֵאמֹר, the standard formula introducing direct discourse.
9

יַ֣יִן וְשֵׁכָ֞ר אַל תֵּ֣שְׁתְּ אַתָּ֣ה וּבָנֶ֣יךָ אִתָּ֗ךְ בְּבֹאֲכֶ֛ם אֶל אֹ֥הֶל מוֹעֵ֖ד וְלֹ֣א תָמֻ֑תוּ חֻקַּ֥ת עוֹלָ֖ם לְדֹרֹתֵיכֶֽם

Do not drink wine or strong drink, you or your sons with you, when you enter the tent of meeting, so that you do not die — it is a perpetual statute throughout your generations.

New priestly regulation: prohibition of intoxicants on dutyasyndeton
This is the chapter's most common candidate for what made Nadab and Abihu's fire 'strange' — later Jewish tradition (e.g. Lev. Rab. 12) and many commentators link this immediately following prohibition to their offense, inferring they acted while impaired. The text itself does not state this connection directly; it simply legislates, for the first time, an absolute ban on intoxicants for any priest entering the tent of meeting, backed by the death penalty and fixed as a perpetual statute.
Word-by-word analysis· 16 words
יַ֣יִןwineN m sg abs · יַיִן (H3196)Direct object of תֵּשְׁתְּ (fronted for emphasis)יַיִן (H3196) 'wine'; fronted before the prohibition for emphasis — the first of the paired prohibited drinks.
וְשֵׁכָ֞רor strong drinkconj וְ + N m sg abs · שֵׁכָר (H7941)Coordinate direct objectשֵׁכָר (H7941) 'strong/intoxicating drink', from the root שכר 'to be drunk'; paired with יַיִן as a merism covering all intoxicants.
אַלdo notnegative particle · אַל (H408)Negates the jussive תֵּשְׁתְּאַל (H408), negative particle with volitional forms.
תֵּ֣שְׁתְּdrinkQal jussive 2ms · שָׁתָה (H8354)Jussive (prohibitive) predicate verb→ Jussive (prohibitive): forbidden actionשתה (H8354) Qal 'to drink'; the prohibition targets the priest specifically while on duty, not a permanent vow of abstinence (contrast the Nazirite vow, Num 6:3).
אַתָּ֣הyouindependent pron 2ms · אַתָּה (H859)Subject pronoun, emphatic apposition to the addresseeאַתָּה (H859), 2ms independent pronoun; specifies Aaron as the primary addressee (singular, continuing from v. 8).
וּבָנֶ֣יךָand your sonsconj וְ + N m pl constr + 2ms suffix · בֵּן (H1121)Coordinate subjectבֵּן (H1121) + 2ms suffix; extends the prohibition to Aaron's sons and, implicitly, to all future priests (cf. v. 9b, 'throughout your generations').
אִתָּ֗ךְwith youprep + 2ms suffix · אֵת (H854)Adverbial prepositional phrase reinforcing the coordinate subjectאֵת/אִתְּ (H854) + 2ms suffix, 'with you.'
בְּבֹאֲכֶ֛םwhen you enterprep בְּ + Qal inf constr + 2mp suffix · בּוֹא (H935)Temporal infinitive construct clause→ Infinitival (temporal): marks the circumstance under which the prohibition appliesבוא (H935) Qal inf constr + 2mp suffix, 'in your entering/coming'; the prohibition is tied specifically to entering the tent for priestly service, not to all times.
אֶלintoprep · אֶל (H413)Marks destinationאֶל (H413).
אֹ֥הֶלthe tent ofN m sg constr · אֹהֶל (H168)Construct noun heading the phraseאֹהֶל (H168) 'tent.'
מוֹעֵ֖דmeetingN m sg abs · מוֹעֵד (H4150)Genitive completing the construct chainמוֹעֵד (H4150); the tent of meeting, site of priestly service.
וְלֹ֣אso that you do notconj וְ + negative particle · לֹא (H3808)Coordinating negative introducing the consequence clauseוְ + לֹא (H3808).
תָמֻ֑תוּdieQal imperfect 2mp · מוּת (H4191)Predicate verb of the consequence clause→ Imperfect: potential consequenceמות (H4191); the third occurrence of this threatened penalty in the chapter (cf. vv. 6, 7).
חֻקַּ֥תa statute ofN c sg constr · חֻקָּה (H2708)Predicate nominative (construct heading the closing formula)חֻקָּה (H2708) 'statute, prescribed due'; construct with עוֹלָם, 'a perpetual statute.'
עוֹלָ֖םperpetualN m sg abs · עוֹלָם (H5769)Genitive completing the construct chainעוֹלָם (H5769) 'long duration, perpetuity'; marks the law as permanently binding, not situational.
לְדֹרֹתֵיכֶֽםthroughout your generationsprep לְ + N m pl constr + 2mp suffix · דּוֹר (H1755)Adverbial prepositional phrase of durationדּוֹר (H1755) + 2mp suffix; the standard formula extending a law's force to all future generations of priests.
10

וּֽלֲהַבְדִּ֔יל בֵּ֥ין הַקֹּ֖דֶשׁ וּבֵ֣ין הַחֹ֑ל וּבֵ֥ין הַטָּמֵ֖א וּבֵ֥ין הַטָּהֽוֹר

...and to distinguish between the holy and the common, and between the unclean and the clean,

Statement of priestly purpose: the taxonomic dutyasyndeton
This verse names, in a single compressed line, the fundamental conceptual grid of the whole priestly system: holy/common (קֹדֶשׁ/חֹל) and unclean/clean (טָמֵא/טָהוֹר) are two distinct, crossing axes, not a single scale — something can be common and clean, common and unclean, or holy and clean, but never (properly) holy and unclean at once. The infinitive לְהַבְדִּיל, 'to distinguish,' makes this discernment itself a priestly function — arguably the deepest diagnosis of what Nadab and Abihu failed to do.
Word-by-word analysis· 9 words
וּֽלֲהַבְדִּ֔ילand to distinguishconj וְ + prep לְ + Hiphil inf constr · בָּדַל (H914)Infinitive construct continuing the main clause (coordinate purpose with the preceding prohibition)→ Infinitival: expresses ongoing priestly duty/purposeבדל (H914) Hiphil inf constr 'to separate, distinguish'; the positive purpose clause balancing the negative prohibition of v. 9 — the priest's role is not only restraint but active discernment.
בֵּ֥יןbetweenprep · בֵּין (H996)Preposition introducing the first term of the distinctionבֵּין (H996) 'between'; paired repeatedly to structure the fourfold distinction.
הַקֹּ֖דֶשׁthe holyart + N m sg abs · קֹדֶשׁ (H6944)Object of the first בֵּיןקֹדֶשׁ (H6944) 'holy, sacred'; the first term of the chapter's central taxonomic pair.
וּבֵ֣יןand betweenconj וְ + prep · בֵּין (H996)Coordinating conjunction + preposition introducing the second termוְ + בֵּין (H996).
הַחֹ֑לthe commonart + N m sg abs · חֹל (H2455)Object of the second בֵּיןחֹל (H2455) 'common, profane, ordinary'; not evil but simply non-sacred — the necessary complementary category to קֹדֶשׁ, without which the holy could not be defined.
וּבֵ֥יןand betweenconj וְ + prep · בֵּין (H996)Coordinating conjunction + preposition introducing the third termוְ + בֵּין (H996).
הַטָּמֵ֖אthe uncleanart + adj m sg abs · טָמֵא (H2931)Object of the third בֵּיןטָמֵא (H2931) 'unclean, impure'; the ritual-purity axis, distinct from but interlocking with the holy/common axis.
וּבֵ֥יןand betweenconj וְ + prep · בֵּין (H996)Coordinating conjunction + preposition introducing the fourth termוְ + בֵּין (H996).
הַטָּהֽוֹרthe cleanart + adj m sg abs · טָהוֹר (H2889)Object of the fourth בֵּיןטָהוֹר (H2889) 'clean, pure'; completes the fourfold grid — holy/common and clean/unclean are two independent axes, not synonyms, and priestly competence requires discerning both (cf. Ezek 22:26; 44:23).
11

וּלְהוֹרֹ֖ת אֶת בְּנֵ֣י יִשְׂרָאֵ֑ל אֵ֚ת כָּל הַ֣חֻקִּ֔ים אֲשֶׁ֨ר דִּבֶּ֧ר יְהוָ֛ה אֲלֵיהֶ֖ם בְּיַד מֹשֶֽׁה

and to teach the people of Israel all the statutes that the LORD has spoken to them by the hand of Moses.

Statement of priestly purpose: the teaching dutyasyndeton
The second infinitive of purpose, וּלְהוֹרֹת ('and to teach'), completes the pair begun in v. 10: the priest must both discern (הבדיל) and instruct (ירה) — the same root that gives תּוֹרָה its name. The scope is deliberately total, 'all the statutes,' and the transmission line is explicit: from YHWH, through Moses, to Israel — situating Aaron's own teaching office within, not above, that chain.
Word-by-word analysis· 13 words
וּלְהוֹרֹ֖תand to teachconj וְ + prep לְ + Hiphil inf constr · יָרָה (H3384)Infinitive construct, second coordinate purpose clause→ Infinitival: expresses ongoing priestly duty/purposeירה (H3384) Hiphil inf constr 'to teach, instruct' (the same root that yields תּוֹרָה, 'torah, instruction'); the priest's second charge, paired with 'distinguishing' — right practice requires right teaching.
אֶת[obj]obj marker · אֵת (H853)Direct-object markerאֵת (H853).
בְּנֵ֣יthe sons ofN m pl constr · בֵּן (H1121)Construct noun heading the object phraseבֵּן (H1121).
יִשְׂרָאֵ֑לIsraelN proper · יִשְׂרָאֵל (H3478)Genitive completing the construct chain; direct object of לְהוֹרֹתיִשְׂרָאֵל (H3478); the priests' teaching mandate extends to the whole nation, not merely fellow priests.
אֵ֚ת[obj]obj marker · אֵת (H853)Direct-object marker (second object, resuming 'the statutes')אֵת (H853).
כָּלallN m sg constr · כֹּל (H3605)Construct noun heading the object phraseכֹּל (H3605).
הַ֣חֻקִּ֔יםthe statutesart + N m pl abs · חֹק (H2706)Genitive completing the construct chain; direct object of לְהוֹרֹתחֹק (H2706) 'statute, prescribed limit'; the full body of divine legislation the priests must both know and transmit.
אֲשֶׁ֨רwhichrelative particle · אֲשֶׁר (H834)Relative clause marker modifying הַחֻקִּיםאֲשֶׁר (H834).
דִּבֶּ֧רspokePiel perfect 3ms · דִּבֶּר (H1696)Predicate verb of the relative clause→ Perfective: a completed act of divine communicationדבר (H1696) Piel; grounds the statutes' authority in direct divine speech.
יְהוָ֛הthe LORDN proper · יְהוָה (H3068)Subject of דִּבֶּריְהוָה (H3068).
אֲלֵיהֶ֖םto themprep + 3mp suffix · אֶל (H413)Adverbial prepositional phrase (recipients)אֶל (H413) + 3mp suffix, 'to them' — Israel.
בְּיַדby the hand ofprep בְּ + N c sg constr · יָד (H3027)Adverbial prepositional phrase of agency/meansיָד (H3027) 'hand'; idiom for mediated agency — the statutes came through Moses as intermediary.
מֹשֶֽׁהMosesN proper m sg · מֹשֶׁה (H4872)Genitive completing the construct chainמֹשֶׁה (H4872); closes the verse by naming the channel of transmission, distinguishing this general body of law from the speech just given to Aaron alone (v. 8).
12

וַיְדַבֵּ֨ר מֹשֶׁ֜ה אֶֽל אַהֲרֹ֗ן וְאֶ֣ל אֶ֠לְעָזָר וְאֶל אִ֨יתָמָ֥ר בָּנָיו֮ הַנּֽוֹתָרִים֒ קְח֣וּ אֶת הַמִּנְחָ֗ה הַנּוֹתֶ֨רֶת֙ מֵאִשֵּׁ֣י יְהוָ֔ה וְאִכְל֥וּהָ מַצּ֖וֹת אֵ֣צֶל הַמִּזְבֵּ֑חַ כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא

Moses spoke to Aaron and to his remaining sons, Eleazar and Ithamar, "Take the grain offering that is left from the LORD's fire offerings, and eat it unleavened beside the altar, for it is most holy."

New instruction: correcting the priests' handling of the grain offeringasyndeton
The scene shifts abruptly from mourning regulations to a fresh procedural matter, resuming the ordinary business of the sanctuary even amid crisis. Moses instructs Eleazar and Ithamar — repeatedly identified as 'the remaining/surviving sons' — to eat the leftover grain offering as prescribed, setting up by contrast the dispute over the OTHER offering (the sin-offering goat) that follows in vv. 16-20: here the priests are told to eat; there they will be found NOT to have eaten, and must explain why.
Word-by-word analysis· 24 words
וַיְדַבֵּ֨רthen...spokePiel wayyiqtol 3ms · דִּבֶּר (H1696)Wayyiqtol of narrative sequence, introducing a new speech→ Wayyiqtol: narrative advanceדבר (H1696) Piel wayyiqtol; Moses now addresses the surviving priests about a separate ritual problem just discovered.
מֹשֶׁ֜הMosesN proper m sg · מֹשֶׁה (H4872)Subject of וַיְדַבֵּרמֹשֶׁה (H4872).
אֶֽלtoprep · אֶל (H413)Marks the first addresseeאֶל (H413).
אַהֲרֹ֗ןAaronN proper m sg · אַהֲרֹן (H175)Object of preposition אֶל (first addressee)אַהֲרֹן (H175).
וְאֶ֣לand toconj וְ + prep · אֶל (H413)Coordinating conjunction + preposition (second addressee)וְ + אֶל (H413).
אֶ֠לְעָזָרEleazarN proper m sg · אֶלְעָזָר (H499)Object of preposition וְאֶלאֶלְעָזָר (H499).
וְאֶלand toconj וְ + prep · אֶל (H413)Coordinating conjunction + preposition (third addressee)וְ + אֶל (H413).
אִ֨יתָמָ֥רIthamarN proper m sg · אִיתָמָר (H385)Object of preposition וְאֶלאִיתָמָר (H385).
בָּנָיו֮his sonsN m pl constr + 3ms suffix · בֵּן (H1121)Apposition identifying Eleazar and Ithamarבֵּן (H1121) + 3ms suffix.
הַנּֽוֹתָרִים֒who remainedart + Niphal ptc m pl · יָתַר (H3498)Attributive participle modifying בָּנָיו→ Participle: an ongoing state (survivorship) predicated of the subjectיתר (H3498) Niphal ptc mp 'remaining, left over'; identifies Eleazar and Ithamar precisely by their survival — the same root will describe the leftover grain offering two words later, linking the men's status to the food's.
קְח֣וּtakeQal impv 2mp · לָקַח (H3947)Volitional imperative, main command→ Imperative: direct commandלקח (H3947) Qal impv; the same verb that opened the chapter (v. 1, Nadab and Abihu 'took' their censers) — now instructing correct priestly action.
אֶת[obj]obj marker · אֵת (H853)Direct-object markerאֵת (H853).
הַמִּנְחָ֗הthe grain offeringart + N f sg abs · מִנְחָה (H4503)Direct object of קְחוּמִנְחָה (H4503) 'gift, grain offering'; the cereal offering prescribed in ch. 2 and 6:7-16.
הַנּוֹתֶ֨רֶת֙that is leftart + Niphal ptc f sg · יָתַר (H3498)Attributive participle modifying הַמִּנְחָה→ Participle: ongoing state (remainder)יתר (H3498) Niphal ptc fs 'remaining'; the portion not burned on the altar, reserved by law for priestly consumption (6:9-11 [Eng. 16-18]).
מֵאִשֵּׁ֣יfrom the fire offerings ofprep מִן + N m pl constr · אִשֶּׁה (H801)Adverbial prepositional phrase of sourceאִשֶּׁה (H801) 'fire offering'; the grain offering is classed among the אִשֵּׁי יְהוָה, offerings made by fire to the LORD.
יְהוָ֔הthe LORDN proper · יְהוָה (H3068)Genitive completing the construct chainיְהוָה (H3068).
וְאִכְל֥וּהָand eat itconj וְ + Qal impv 2mp + 3fs suffix · אָכַל (H398)Volitional imperative + pronominal object, coordinate command→ Imperative: direct commandאכל (H398) Qal impv + 3fs suffix ('it', referring to הַמִּנְחָה); the positive counterpart to the crisis about to unfold over the OTHER offering (the sin-offering goat) in vv. 16-20.
מַצּ֖וֹתunleavenedN f pl abs · מַצָּה (H4682)Adverbial accusative of manner (predicate describing how it is eaten)מַצָּה (H4682) 'unleavened bread'; grain offerings are baked without leaven (2:11) and eaten as such.
אֵ֣צֶלbesideprep · אֵצֶל (H681)Locative prepositionאֵצֶל (H681) 'beside, near.'
הַמִּזְבֵּ֑חַthe altarart + N m sg abs · מִזְבֵּחַ (H4196)Object of preposition אֵצֶלמִזְבֵּחַ (H4196) 'altar'; the offering is to be eaten in the sacred precinct, not carried away.
כִּ֛יforconj · כִּי (H3588)Causal conjunction introducing the ground of the instructionכִּי (H3588) 'for, because.'
קֹ֥דֶשׁholy ofN m sg constr · קֹדֶשׁ (H6944)Predicate nominative (first member of the superlative construct)קֹדֶשׁ (H6944); heads the superlative construct קֹדֶשׁ קָדָשִׁים, 'most holy.'
קָֽדָשִׁ֖יםholiesN m pl abs · קֹדֶשׁ (H6944)Genitive completing the superlative construct ('most holy')קֹדֶשׁ (H6944) plural; superlative idiom, the offering's highest grade of sanctity.
הִֽואit (is)independent pron 3fs · הִיא (H1931)Subject of the verbless clauseהִיא/הִוא (H1931), 3fs independent pronoun (archaic spelling with vav); functions as subject and quasi-copula of the nominal clause.
13

וַאֲכַלְתֶּ֤ם אֹתָהּ֙ בְּמָק֣וֹם קָדֹ֔שׁ כִּ֣י חָקְךָ֤ וְחָק בָּנֶ֨יךָ֙ הִ֔וא מֵאִשֵּׁ֖י יְהוָ֑ה כִּי כֵ֖ן צֻוֵּֽיתִי

And you shall eat it in a holy place, because it is your portion and your sons' portion from the LORD's fire offerings, for so I have been commanded.

Continuation: grounding the instruction in prior divine commandasyndeton
Moses grounds the instruction in his own prior commissioning (כֵּן צֻוֵּיתִי, 'thus I was commanded'), directly recalling the chapter's opening crisis over what was and was not commanded (v. 1). The priestly portion is explicitly a חֹק, a fixed legal due, not a discretionary gift — which will matter directly when the sons' failure to eat the sin-offering goat becomes a live question of obedience in vv. 16-20.
Word-by-word analysis· 14 words
וַאֲכַלְתֶּ֤םand you shall eatQal weqatal 2mp · אָכַל (H398)Weqatal continuing the imperative sequence→ Weqatal: continuation of command (perfective consecutive)אכל (H398) Qal weqatal 2mp; continues the instruction of v. 12 with a specification of WHERE it must be eaten.
אֹתָהּ֙itobj marker + 3fs suffix · אֵת (H853)Direct-object marker + suffix (object of וַאֲכַלְתֶּם)אֵת (H853) + 3fs suffix, referring to הַמִּנְחָה, 'the grain offering.'
בְּמָק֣וֹםin a placeprep בְּ + N m sg abs · מָקוֹם (H4725)Locative prepositional phraseמָקוֹם (H4725) 'place'; specifies the location without naming it precisely — defined by the following adjective.
קָדֹ֔שׁholyadj m sg abs · קָדוֹשׁ (H6918)Attributive adjective modifying מָקוֹםקָדוֹשׁ (H6918) 'holy'; a holy, not merely any, place — likely the court of the tent of meeting (cf. v. 12's 'beside the altar').
כִּ֣יforconj · כִּי (H3588)Causal conjunctionכִּי (H3588) 'for, because.'
חָקְךָ֤your portionN m sg constr + 2ms suffix · חֹק (H2706)Predicate nominative (with הִוא as subject of the verbless clause)חֹק (H2706) 'portion, due, prescribed share' + 2ms suffix; the priest's legally fixed entitlement, not a gift.
וְחָקand the portion ofconj וְ + N m sg constr · חֹק (H2706)Coordinate predicate nominative, construct heading the second phraseחֹק (H2706); construct with בָּנֶיךָ, 'the portion of your sons.'
בָּנֶ֨יךָ֙your sonsN m pl constr + 2ms suffix · בֵּן (H1121)Genitive completing the construct chainבֵּן (H1121) + 2ms suffix.
הִ֔ואit (is)independent pron 3fs · הִיא (H1931)Subject of the verbless clauseהִיא/הִוא (H1931); resumes both 'your portion' and 'the portion of your sons' as a single referent.
מֵאִשֵּׁ֖יfrom the fire offerings ofprep מִן + N m pl constr · אִשֶּׁה (H801)Adverbial prepositional phrase of sourceאִשֶּׁה (H801).
יְהוָ֑הthe LORDN proper · יְהוָה (H3068)Genitive completing the construct chainיְהוָה (H3068).
כִּיforconj · כִּי (H3588)Causal conjunction introducing a further groundכִּי (H3588).
כֵ֖ןthusadverb · כֵּן (H3651)Adverb, correlative with the following verbכֵּן (H3651) 'thus, so'; anticipates the manner of the command just given.
צֻוֵּֽיתִיI was commandedPual perfect 1cs · צֻוָּה (H6680)Predicate verb of the causal clause→ Pual perfect (passive): a completed act of divine commanding, agent unstated but implied (YHWH)צוה (H6680) Pual 'to be commanded'; Moses grounds his instruction in a command he himself received — echoing the chapter's opening concern with what was and was not divinely commanded (v. 1).
14

וְאֵת֩ חֲזֵ֨ה הַתְּנוּפָ֜ה וְאֵ֣ת שׁ֣וֹק הַתְּרוּמָ֗ה תֹּֽאכְלוּ֙ בְּמָק֣וֹם טָה֔וֹר אַתָּ֕ה וּבָנֶ֥יךָ וּבְנֹתֶ֖יךָ אִתָּ֑ךְ כִּֽי חָקְךָ֤ וְחָק בָּנֶ֨יךָ֙ נִתְּנ֔וּ מִזִּבְחֵ֥י שַׁלְמֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל

And the breast that is waved and the thigh that is contributed you shall eat in a clean place, you and your sons and your daughters with you, for they have been given as your portion and your sons' portion from the sacrifices of the peace offerings of the people of Israel.

Further instruction: the lesser-holiness priestly portionsasyndeton
The chapter now turns to portions of a lower grade of holiness than the grain and sin offerings just discussed (vv. 12-13): the wave-breast and contribution-thigh from peace offerings. The shift is marked by a relaxed locale ('a clean place' rather than 'a holy place') and an expanded circle of eligible eaters — sons AND daughters, not priestly men alone — reflecting the graded structure of Israel's holiness system, where different offerings carry different restrictions on who may eat them and where.
Word-by-word analysis· 22 words
וְאֵת֩and [obj]conj וְ + obj marker · אֵת (H853)Coordinating conjunction + direct-object markerוְ + אֵת (H853).
חֲזֵ֨הthe breast ofN m sg constr · חָזֶה (H2373)Direct object of תֹּאכְלוּ (construct heading the phrase)חָזֶה (H2373) 'breast'; the priestly portion designated for the wave-offering gesture (cf. 7:31-34).
הַתְּנוּפָ֜הthe wave offeringart + N f sg abs · תְּנוּפָה (H8573)Genitive completing the construct chain ('the breast of the wave offering')תְּנוּפָה (H8573) 'elevation/wave offering', from נוף 'to wave, swing'; the gesture that designates the breast as priestly portion.
וְאֵ֣תand [obj]conj וְ + obj marker · אֵת (H853)Coordinating conjunction + direct-object marker (second object)וְ + אֵת (H853).
שׁ֣וֹקthe thigh ofN f sg constr · שׁוֹק (H7785)Direct object of תֹּאכְלוּ (construct heading the phrase)שׁוֹק (H7785) 'thigh, leg'; the priestly portion designated for the raised-contribution gesture.
הַתְּרוּמָ֗הthe contributionart + N f sg abs · תְּרוּמָה (H8641)Genitive completing the construct chainתְּרוּמָה (H8641) 'contribution, that which is lifted/set apart', from רום 'to be high'; often rendered 'heave offering,' though the gesture is better understood as a raised, set-apart portion rather than a literal 'heaving.'
תֹּֽאכְלוּ֙you shall eatQal imperfect 2mp · אָכַל (H398)Predicate verb (main clause)→ Imperfect: durative/obligatory instructionאכל (H398) Qal imperfect 2mp; the positive command governing both named portions.
בְּמָק֣וֹםin a placeprep בְּ + N m sg abs · מָקוֹם (H4725)Locative prepositional phraseמָקוֹם (H4725).
טָה֔וֹרcleanadj m sg abs · טָהוֹר (H2889)Attributive adjective modifying מָקוֹםטָהוֹר (H2889) 'clean, pure'; contrast v. 13's 'holy place' — these lesser-grade priestly portions may be eaten anywhere ritually clean, not only within the sanctuary precinct, reflecting their lower level of sanctity than the 'most holy' grain and sin offerings.
אַתָּ֕הyouindependent pron 2ms · אַתָּה (H859)Subject pronoun, emphatic appositionאַתָּה (H859).
וּבָנֶ֥יךָand your sonsconj וְ + N m pl constr + 2ms suffix · בֵּן (H1121)Coordinate subjectבֵּן (H1121) + 2ms suffix.
וּבְנֹתֶ֖יךָand your daughtersconj וְ + N f pl constr + 2ms suffix · בַּת (H1323)Coordinate subjectבַּת (H1323) + 2ms suffix; notably, daughters may share this portion (unlike the most-holy offerings restricted to males alone, cf. vv. 12-13; Num 18:10-11), since these lesser-holiness portions may be eaten by the wider priestly household.
אִתָּ֑ךְwith youprep + 2ms suffix · אֵת (H854)Adverbial prepositional phrase reinforcing the coordinate subjectאֵת/אִתְּ (H854) + 2ms suffix.
כִּֽיforconj · כִּי (H3588)Causal conjunctionכִּי (H3588).
חָקְךָ֤your portionN m sg constr + 2ms suffix · חֹק (H2706)Predicate nominativeחֹק (H2706) + 2ms suffix.
וְחָקand the portion ofconj וְ + N m sg constr · חֹק (H2706)Coordinate predicate nominativeחֹק (H2706).
בָּנֶ֨יךָ֙your sonsN m pl constr + 2ms suffix · בֵּן (H1121)Genitive completing the construct chainבֵּן (H1121) + 2ms suffix.
נִתְּנ֔וּhave been givenNiphal perfect 3cp · נָתַן (H5414)Predicate verb (main clause, passive)→ Niphal perfect (passive): a completed act — the divine allotment already accomplishedנתן (H5414) Niphal perfect 3cp 'to be given'; the priestly portions are a settled, completed grant, not an ongoing negotiation.
מִזִּבְחֵ֥יfrom the sacrifices ofprep מִן + N m pl constr · זֶבַח (H2077)Adverbial prepositional phrase of sourceזֶבַח (H2077) 'sacrifice'; construct with שַׁלְמֵי, 'sacrifices of peace offerings.'
שַׁלְמֵ֖יthe peace offerings ofN m pl constr · שֶׁלֶם (H8002)Construct noun continuing the chainשֶׁלֶם (H8002) 'peace/fellowship offering'; the well-being sacrifice whose meat is shared between altar, priest, and offerer (ch. 3; 7:11-21).
בְּנֵ֥יthe people ofN m pl constr · בֵּן (H1121)Construct noun continuing the chainבֵּן (H1121), lit. 'sons of'; idiom for national identity.
יִשְׂרָאֵֽלIsraelN proper · יִשְׂרָאֵל (H3478)Genitive completing the construct chainיִשְׂרָאֵל (H3478); the lay offerers whose peace offerings supply this priestly due.
15

שׁ֣וֹק הַתְּרוּמָ֞ה וַחֲזֵ֣ה הַתְּנוּפָ֗ה עַ֣ל אִשֵּׁ֤י הַחֲלָבִים֙ יָבִ֔יאוּ לְהָנִ֥יף תְּנוּפָ֖ה לִפְנֵ֣י יְהוָ֑ה וְהָיָ֨ה לְךָ֜ וּלְבָנֶ֤יךָ אִתְּךָ֙ לְחָק עוֹלָ֔ם כַּאֲשֶׁ֖ר צִוָּ֥ה יְהוָֽה

The thigh that is contributed and the breast that is waved they shall bring together with the fire offerings of the fat portions, to wave as a wave offering before the LORD, and it shall be yours and your sons' with you, as a perpetual due, just as the LORD has commanded.

Continuation: procedure and permanence of the priestly portionsasyndeton
The verse restates the same two portions in reverse order (thigh then breast, chiastically completing v. 14's breast-then-thigh), specifying that they travel to the altar together with the fat portions burned in the offering, are formally waved before YHWH, and become a permanent priestly possession. The closing כַּאֲשֶׁר צִוָּה יְהוָה, 'just as the LORD commanded,' answers the chapter's opening crisis (אֲשֶׁר לֹא צִוָּה, v. 1) with its structural opposite — legitimate practice grounded explicitly in what WAS commanded.
Word-by-word analysis· 21 words
שׁ֣וֹקthe thigh ofN f sg constr · שׁוֹק (H7785)Construct noun heading the subject phraseשׁוֹק (H7785).
הַתְּרוּמָ֞הthe contributionart + N f sg abs · תְּרוּמָה (H8641)Genitive completing the construct chainתְּרוּמָה (H8641).
וַחֲזֵ֣הand the breast ofconj וְ + N m sg constr · חָזֶה (H2373)Coordinate construct nounחָזֶה (H2373).
הַתְּנוּפָ֗הthe wave offeringart + N f sg abs · תְּנוּפָה (H8573)Genitive completing the construct chainתְּנוּפָה (H8573).
עַ֣לtogether withprep · עַל (H5921)Preposition of accompanimentעַל (H5921) here 'along with, in addition to' — the priestly portions accompany the fat portions on their way to the altar.
אִשֵּׁ֤יthe fire offerings ofN m pl constr · אִשֶּׁה (H801)Object of preposition עַל (construct heading the phrase)אִשֶּׁה (H801).
הַחֲלָבִים֙the fat portionsart + N m pl abs · חֵלֶב (H2459)Genitive completing the construct chainחֵלֶב (H2459) 'fat'; the portions burned entirely on the altar (3:3-5, 9-11).
יָבִ֔יאוּthey shall bringHiphil imperfect 3mp · בּוֹא (H935)Predicate verb (main clause; subject is the offerers, implied)→ Imperfect: durative/customary instructionבוא (H935) Hiphil 'to bring, cause to come'; the offerer's own responsibility to present the portions (cf. 7:29-30).
לְהָנִ֥יףto waveprep לְ + Hiphil inf constr · נוּף (H5130)Infinitive construct of purpose→ Infinitival: purpose of the bringingנוף (H5130) Hiphil inf constr 'to wave, swing'; names the ritual gesture that consecrates the breast as תְּנוּפָה.
תְּנוּפָ֖הa wave offeringN f sg abs · תְּנוּפָה (H8573)Adverbial accusative (cognate object of לְהָנִיף)תְּנוּפָה (H8573); cognate accusative reinforcing the verb's own gesture — 'to wave [as] a wave offering.'
לִפְנֵ֣יbeforeprep לְ + N c pl constr · פָּנִים (H6440)Locative prepositional phraseלִפְנֵי (H6440).
יְהוָ֑הthe LORDN proper · יְהוָה (H3068)Object of preposition לִפְנֵייְהוָה (H3068).
וְהָיָ֨הand it shall beQal weqatal 3ms · הָיָה (H1961)Weqatal continuing the instruction (result clause)→ Weqatal: consequential/result continuationהיה (H1961) Qal weqatal 3ms 'to be, become'; introduces the settled outcome — permanent priestly ownership.
לְךָ֜yoursprep לְ + 2ms suffixPredicate of the weqatal clause (possession)לְ (possessive) + 2ms suffix, 'belonging to you.'
וּלְבָנֶ֤יךָand your sons'conj וְ + prep לְ + N m pl constr + 2ms suffix · בֵּן (H1121)Coordinate possessive predicateלְ + בֵּן (H1121) + 2ms suffix.
אִתְּךָ֙with youprep + 2ms suffix · אֵת (H854)Adverbial prepositional phrase reinforcing the coordinate subjectאֵת/אִתְּ (H854) + 2ms suffix.
לְחָקas a due ofprep לְ + N m sg constr · חֹק (H2706)Adverbial prepositional phrase of statusחֹק (H2706); construct with עוֹלָם, 'a perpetual due.'
עוֹלָ֔םperpetualN m sg abs · עוֹלָם (H5769)Genitive completing the construct chainעוֹלָם (H5769).
כַּאֲשֶׁ֖רjust asprep כְּ + relative particle · אֲשֶׁר (H834)Compound conjunction introducing a comparative clauseכְּ + אֲשֶׁר (H834).
צִוָּ֥הcommandedPiel perfect 3ms · צִוָּה (H6680)Predicate verb of the comparative clause→ Perfective: a completed, authoritative actצוה (H6680) Piel perfect 3ms; the verse's final grounding — this whole extended instruction on priestly portions is itself something YHWH 'commanded,' balancing the chapter's opening warning against acting on what was NOT commanded (v. 1).
יְהוָֽהthe LORDN proper · יְהוָה (H3068)Subject of צִוָּהיְהוָה (H3068).
16

וְאֵ֣ת שְׂעִ֣יר הַֽחַטָּ֗את דָּרֹ֥שׁ דָּרַ֛שׁ מֹשֶׁ֖ה וְהִנֵּ֣ה שֹׂרָ֑ף וַ֠יִּקְצֹף עַל אֶלְעָזָ֤ר וְעַל אִֽיתָמָר֙ בְּנֵ֣י אַהֲרֹ֔ן הַנּוֹתָרִ֖ם לֵאמֹֽר

Now Moses diligently inquired about the goat of the sin offering, and behold, it had been burned! And he was angry with Eleazar and Ithamar, Aaron's remaining sons, saying,

Narrative turn: a second, separate ritual problem discoveredasyndeton
A wholly new complication surfaces, unrelated to the mourning regulations just given: the sin-offering goat from the inaugural rites (9:15) was supposed to be eaten by the priests (6:26 [Eng. 19]) but has instead been burned. The infinitive-absolute construction דָּרֹשׁ דָּרַשׁ underscores the thoroughness of Moses' investigation, and וְהִנֵּה marks his (and the reader's) surprise at the discovery. His anger, described with the same verb (קצף) threatened as a divine consequence in v. 6, sets up the confrontation and explanation that follow.
Word-by-word analysis· 17 words
וְאֵ֣תnow [obj]conj וְ + obj marker · אֵת (H853)Coordinating conjunction + direct-object marker (fronted object, resumed by דָּרֹשׁ דָּרַשׁ)וְ + אֵת (H853); the object is fronted before its verb for emphasis — 'the goat of the sin offering' is what Moses investigates.
שְׂעִ֣ירthe goat ofN m sg constr · שָׂעִיר (H8163)Construct noun heading the fronted objectשָׂעִיר (H8163) 'he-goat'; construct heading 'goat of the sin offering.'
הַֽחַטָּ֗אתthe sin offeringart + N f sg abs · חַטָּאת (H2403)Genitive completing the construct chainחַטָּאת (H2403) 'sin offering, purification offering'; the goat prescribed in 9:15 as part of the inaugural rites.
דָּרֹ֥שׁdiligentlyQal inf abs · דָּרַשׁ (H1875)Infinitive absolute intensifying the following finite verb→ Infinitive absolute: emphatic/intensive reduplicationדרשׁ (H1875) Qal inf abs; paired with the finite verb of the same root for emphasis — 'he sought out, sought out' = 'he diligently inquired.'
דָּרַ֛שׁinquiredQal perfect 3ms · דָּרַשׁ (H1875)Predicate verb (main clause), intensified by the preceding infinitive absolute→ Perfective, intensified: a thorough, deliberate investigationדרשׁ (H1875) Qal perfect 3ms 'to seek, inquire, investigate'; Moses conducts a careful inquiry, echoing his earlier role as adjudicator of correct practice.
מֹשֶׁ֖הMosesN proper m sg · מֹשֶׁה (H4872)Subject of דָּרַשׁמֹשֶׁה (H4872).
וְהִנֵּ֣הand beholdconj וְ + presentative particle · הִנֵּה (H2009)Presentative particle introducing the surprising discoveryהִנֵּה (H2009) 'behold, look'; marks Moses' vivid discovery — the goat, expected to have been eaten, has instead been burned.
שֹׂרָ֑ףit had been burnedPual perfect 3ms · שָׂרַף (H8313)Predicate verb of the הִנֵּה-clause→ Pual perfect (passive): a completed act, agent unstated — the goat has already been destroyed by fireשׂרף (H8313) Pual 'to be burned'; passive voice leaves the agent (Eleazar and Ithamar, it turns out) implicit until the following investigation names them.
וַ֠יִּקְצֹףand he was angryQal wayyiqtol 3ms · קָצַף (H7107)Wayyiqtol of narrative sequence→ Wayyiqtol: narrative advance — Moses' responseקצף (H7107) Qal wayyiqtol 3ms 'to be angry, wrathful'; the same verb used of divine wrath threatened in v. 6, now describing Moses' own reaction to an apparent violation.
עַלwithprep · עַל (H5921)Preposition marking the object of angerעַל (H5921) 'against, with' (of anger).
אֶלְעָזָ֤רEleazarN proper m sg · אֶלְעָזָר (H499)Object of preposition עַלאֶלְעָזָר (H499).
וְעַלand withconj וְ + prep · עַל (H5921)Coordinating conjunction + preposition (second object of anger)וְ + עַל (H5921).
אִֽיתָמָר֙IthamarN proper m sg · אִיתָמָר (H385)Object of preposition וְעַלאִיתָמָר (H385).
בְּנֵ֣יthe sons ofN m pl constr · בֵּן (H1121)Apposition identifying Eleazar and Ithamarבֵּן (H1121).
אַהֲרֹ֔ןAaronN proper m sg · אַהֲרֹן (H175)Genitive completing the construct chainאַהֲרֹן (H175).
הַנּוֹתָרִ֖םwho remainedart + Niphal ptc m pl · יָתַר (H3498)Attributive participle modifying the preceding names→ Participle: ongoing state (survivorship)יתר (H3498) Niphal ptc mp 'remaining'; repeats the identification of v. 12, again foregrounding their status as survivors amid an already fraught situation.
לֵאמֹֽרsayingprep לְ + Qal inf constr · אָמַר (H559)Infinitive construct introducing direct speech (Moses' rebuke, vv. 17-18)→ Infinitival: marks the onset of reported speechלֵאמֹר, standard formula.
17

מַדּ֗וּעַ לֹֽא אֲכַלְתֶּ֤ם אֶת הַֽחַטָּאת֙ בִּמְק֣וֹם הַקֹּ֔דֶשׁ כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִ֑וא וְאֹתָ֣הּ נָתַ֣ן לָכֶ֗ם לָשֵׂאת֙ אֶת עֲוֺ֣ן הָעֵדָ֔ה לְכַפֵּ֥ר עֲלֵיהֶ֖ם לִפְנֵ֥י יְהוָֽה

Why did you not eat the sin offering in the place of the sanctuary, since it is most holy? He gave it to you to bear the iniquity of the congregation, to make atonement for them before the LORD.

Moses' rebuke: the theological stakes of NOT eatingasyndeton
Moses' rebuke reframes the priests' abstention as a failure of active mediatorial duty, not mere procedural laxity: the sin offering was 'given' (a divine grant, not a perk) precisely so that eating it would 'bear the iniquity of the congregation' and 'make atonement... before the LORD.' Declining to eat is thus not caution but a lapse in the very mechanism of atonement — setting up Aaron's defense in the following verses.
Word-by-word analysis· 22 words
מַדּ֗וּעַwhyinterrogative adverb · מַדּוּעַ (H4069)Interrogative adverb heading the rhetorical questionמַדּוּעַ (H4069) 'why'; introduces Moses' rebuke as a question rather than a flat accusation.
לֹֽאnotnegative particle · לֹא (H3808)Negates אֲכַלְתֶּםלֹא (H3808).
אֲכַלְתֶּ֤םdid you eatQal perfect 2mp · אָכַל (H398)Predicate verb of the interrogative clause→ Perfect: a completed act now being questionedאכל (H398) Qal perfect 2mp; the very verb commanded in v. 12 — now conspicuously NOT performed.
אֶת[obj]obj marker · אֵת (H853)Direct-object markerאֵת (H853).
הַֽחַטָּאת֙the sin offeringart + N f sg abs · חַטָּאת (H2403)Direct object of אֲכַלְתֶּםחַטָּאת (H2403).
בִּמְק֣וֹםin the place ofprep בְּ + N m sg constr · מָקוֹם (H4725)Locative prepositional phraseמָקוֹם (H4725); construct with הַקֹּדֶשׁ, 'in the holy place.'
הַקֹּ֔דֶשׁthe sanctuaryart + N m sg abs · קֹדֶשׁ (H6944)Genitive completing the construct chainקֹדֶשׁ (H6944).
כִּ֛יsinceconj · כִּי (H3588)Causal conjunction grounding the rebukeכִּי (H3588).
קֹ֥דֶשׁholy ofN m sg constr · קֹדֶשׁ (H6944)Predicate nominative (first member of the superlative construct)קֹדֶשׁ (H6944); superlative construct.
קָֽדָשִׁ֖יםholiesN m pl abs · קֹדֶשׁ (H6944)Genitive completing the superlative constructקֹדֶשׁ (H6944) plural.
הִ֑ואit (is)independent pron 3fs · הִיא (H1931)Subject of the verbless clauseהִיא/הִוא (H1931).
וְאֹתָ֣הּand itconj וְ + obj marker + 3fs suffix · אֵת (H853)Coordinating conjunction + direct-object marker + suffix (fronted object of נָתַן)וְ + אֵת (H853) + 3fs suffix, resuming 'the sin offering' as fronted object of the next clause.
נָתַ֣ןhe gaveQal perfect 3ms · נָתַן (H5414)Predicate verb (main clause; subject YHWH, implied)→ Perfective: a completed, authoritative act of allotmentנתן (H5414) Qal perfect 3ms; the giving of the sin offering to the priests is framed as a divine grant with a specific purpose (the following infinitive clause).
לָכֶ֗םto youprep לְ + 2mp suffixIndirect object of נָתַןלְ + 2mp suffix.
לָשֵׂאת֙to bearprep לְ + Qal inf constr · נָשָׂא (H5375)Infinitive construct of purpose→ Infinitival: purpose of the givingנשׂא (H5375) Qal inf constr 'to lift, bear, carry'; names the priestly function the eating itself accomplishes — bearing the community's guilt.
אֶת[obj]obj marker · אֵת (H853)Direct-object markerאֵת (H853).
עֲוֺ֣ןthe iniquity ofN c sg constr · עָוֹן (H5771)Direct object of לָשֵׂאת (construct heading the phrase)עָוֹן (H5771) 'iniquity, guilt'; the sin offering's eating is not incidental but instrumental to atonement.
הָעֵדָ֔הthe congregationart + N f sg abs · עֵדָה (H5712)Genitive completing the construct chainעֵדָה (H5712).
לְכַפֵּ֥רto make atonementprep לְ + Piel inf constr · כָּפַר (H3722)Infinitive construct of purpose, coordinate/epexegetical to לָשֵׂאת→ Infinitival: further specifies the purposeכפר (H3722) Piel inf constr 'to atone, make atonement, cover'; the theological heart of the sin-offering rite — eating IS a form of mediatorial bearing/atoning.
עֲלֵיהֶ֖םfor themprep + 3mp suffix · עַל (H5921)Adverbial prepositional phrase (beneficiary)עַל (H5921) + 3mp suffix, 'on behalf of them' — the congregation.
לִפְנֵ֥יbeforeprep לְ + N c pl constr · פָּנִים (H6440)Locative prepositional phraseלִפְנֵי (H6440).
יְהוָֽהthe LORDN proper · יְהוָה (H3068)Object of preposition לִפְנֵייְהוָה (H3068).
18

הֵ֚ן לֹא הוּבָ֣א אֶת דָּמָ֔הּ אֶל הַקֹּ֖דֶשׁ פְּנִ֑ימָה אָכ֨וֹל תֹּאכְל֥וּ אֹתָ֛הּ בַּקֹּ֖דֶשׁ כַּאֲשֶׁ֥ר צִוֵּֽיתִי

Behold, its blood was not brought into the sanctuary within. You certainly should have eaten it in the sanctuary, as I commanded.

Moses' rebuke continues: distinguishing this case from the exceptionasyndeton
Moses anticipates and forecloses a possible defense: this goat's blood was NOT among the sin offerings whose blood is brought into the sanctuary interior and whose flesh is therefore burned rather than eaten (the rule of 6:23 [Eng. 30]). Since this case falls under the ordinary rule, the emphatic infinitive-absolute construction אָכוֹל תֹּאכְלוּ, 'you should certainly have eaten,' presses the point: eating, not burning, was required.
Word-by-word analysis· 14 words
הֵ֚ןbeholdpresentative particle · הֵן (H2005)Presentative particle introducing the point of concession/contrastהֵן (H2005) 'behold, if'; here marking a conditional/concessive contrast — granting one point (the blood was not brought in) before making the main demand.
לֹאnotnegative particle · לֹא (H3808)Negates הוּבָאלֹא (H3808).
הוּבָ֣אwas broughtHophal perfect 3ms · בּוֹא (H935)Predicate verb of the concessive clause→ Hophal perfect (passive): a completed act, agent unstatedבוא (H935) Hophal 'to be brought/caused to enter'; recalls the procedure whereby some sin offerings' blood is brought into the sanctuary interior and their flesh burned rather than eaten (6:23 [Eng. 30]; cf. 4:5-7, 16-18) — Moses concedes this goat's blood was not such a case.
אֶת[obj]obj marker · אֵת (H853)Direct-object markerאֵת (H853).
דָּמָ֔הּits bloodN m sg constr + 3fs suffix · דָּם (H1818)Direct object of הוּבָאדָּם (H1818) + 3fs suffix, referring to the goat.
אֶלintoprep · אֶל (H413)Marks destinationאֶל (H413).
הַקֹּ֖דֶשׁthe sanctuaryart + N m sg abs · קֹדֶשׁ (H6944)Object of preposition אֶלקֹדֶשׁ (H6944); here the inner sanctuary/holy place, as opposed to the outer altar court.
פְּנִ֑ימָהwithinadverb · פְּנִימָה (H6441)Adverb reinforcing the directional preposition (locative intensifier)פְּנִימָה (H6441) 'inward, within'; intensifies 'into the sanctuary' — emphasizing the interior, not merely the precinct.
אָכ֨וֹלcertainlyQal inf abs · אָכַל (H398)Infinitive absolute intensifying the following finite verb→ Infinitive absolute: emphatic reduplicationאכל (H398) Qal inf abs; paired with the finite verb for emphasis — 'you should certainly have eaten.'
תֹּאכְל֥וּyou should have eatenQal imperfect 2mp · אָכַל (H398)Predicate verb (main clause), intensified by the preceding infinitive absolute→ Imperfect, intensified (obligatory nuance in context): the expected but unperformed actionאכל (H398) Qal imperfect 2mp; the expected action, framed as an obligation now unmet.
אֹתָ֛הּitobj marker + 3fs suffix · אֵת (H853)Direct-object marker + suffix (object of תֹּאכְלוּ)אֵת (H853) + 3fs suffix.
בַּקֹּ֖דֶשׁin the sanctuaryprep בְּ + art + N m sg abs · קֹדֶשׁ (H6944)Locative prepositional phraseקֹדֶשׁ (H6944); i.e., within the sacred precinct, per the general rule of vv. 13, 17.
כַּאֲשֶׁ֥רjust asprep כְּ + relative particle · אֲשֶׁר (H834)Compound conjunction introducing a comparative clauseכְּ + אֲשֶׁר (H834).
צִוֵּֽיתִיI commandedPiel perfect 1cs · צִוָּה (H6680)Predicate verb of the comparative clause→ Perfective: a completed act of Moses' own commandingצוה (H6680) Piel perfect 1cs; Moses cites his own prior command (not YHWH's directly here), closing his rebuke with an appeal to established instruction.
19

וַיְדַבֵּ֨ר אַהֲרֹ֜ן אֶל מֹשֶׁ֗ה הֵ֣ן הַ֠יּוֹם הִקְרִ֨יבוּ אֶת חַטָּאתָ֤ם וְאֶת עֹֽלָתָם֙ לִפְנֵ֣י יְהוָ֔ה וַתִּקְרֶ֥אנָה אֹתִ֖י כָּאֵ֑לֶּה וְאָכַ֤לְתִּי חַטָּאת֙ הַיּ֔וֹם הַיִּיטַ֖ב בְּעֵינֵ֥י יְהוָֽה

But Aaron said to Moses, "Behold, today they offered their sin offering and their burnt offering before the LORD, and yet things like these have befallen me. If I had eaten a sin offering today, would it have been good in the sight of the LORD?"

Aaron's defense: reasoned appeal over technical complianceasyndeton
Aaron's only recorded speech in the chapter, breaking the silence of v. 3, is a carefully reasoned rhetorical question rather than an excuse. He does not deny the general rule Moses cited (vv. 17-18); he argues that the extraordinary circumstances of the day — the correct performance of the other offerings alongside the catastrophic deaths of his sons — made eating the sin offering, in his personal grief, inappropriate rather than pleasing to YHWH. The appeal to 'good in the eyes of the LORD' reframes the question from mechanical rule-following to discerning what genuinely honors God in a given circumstance.
Word-by-word analysis· 22 words
וַיְדַבֵּ֨רthen...spokePiel wayyiqtol 3ms · דִּבֶּר (H1696)Wayyiqtol of narrative sequence, introducing Aaron's reply→ Wayyiqtol: narrative advance — Aaron finally speaksדבר (H1696) Piel wayyiqtol; Aaron breaks his silence from v. 3 to answer Moses directly — his only recorded speech in the chapter.
אַהֲרֹ֜ןAaronN proper m sg · אַהֲרֹן (H175)Subject of וַיְדַבֵּראַהֲרֹן (H175); notably HE speaks now, not Eleazar or Ithamar, though they were the ones rebuked — the high priest takes responsibility.
אֶלtoprep · אֶל (H413)Marks the addresseeאֶל (H413).
מֹשֶׁ֗הMosesN proper m sg · מֹשֶׁה (H4872)Object of preposition אֶלמֹשֶׁה (H4872).
הֵ֣ןbeholdpresentative particle · הֵן (H2005)Presentative particle introducing Aaron's defenseהֵן (H2005) 'behold'; opens Aaron's rejoinder with an appeal to the day's events.
הַ֠יּוֹםtodayart + N m sg abs · יוֹם (H3117)Adverbial accusative of timeיוֹם (H3117) 'day'; emphasizes the exceptional, unrepeatable circumstances of THIS particular day.
הִקְרִ֨יבוּthey offeredHiphil perfect 3cp · קָרַב (H7126)Predicate verb (main clause; subject Eleazar and Ithamar, implied)→ Perfective: a completed act, the day's proper performance of dutyקרב (H7126) Hiphil perfect 3cp; the sons DID correctly perform their sacrificial duties that day, despite the tragedy.
אֶת[obj]obj marker · אֵת (H853)Direct-object markerאֵת (H853).
חַטָּאתָ֤םtheir sin offeringN f sg constr + 3mp suffix · חַטָּאת (H2403)Direct object of הִקְרִיבוּחַטָּאת (H2403) + 3mp suffix.
וְאֶתand [obj]conj וְ + obj marker · אֵת (H853)Coordinating conjunction + direct-object marker (second object)וְ + אֵת (H853).
עֹֽלָתָם֙their burnt offeringN f sg constr + 3mp suffix · עֹלָה (H5930)Coordinate direct objectעֹלָה (H5930) + 3mp suffix; the burnt offering, alongside the sin offering, correctly performed that day.
לִפְנֵ֣יbeforeprep לְ + N c pl constr · פָּנִים (H6440)Locative prepositional phraseלִפְנֵי (H6440).
יְהוָ֔הthe LORDN proper · יְהוָה (H3068)Object of preposition לִפְנֵייְהוָה (H3068).
וַתִּקְרֶ֥אנָהyet they befellQal wayyiqtol 3fp · קָרָה (H7122)Wayyiqtol of narrative sequence (Aaron's own narration)→ Wayyiqtol: narrative turn — a contrastive eventקרה/קרא (H7122) Qal wayyiqtol 3fp 'to happen, befall'; the subject ('such things', fem pl) refers to the day's calamities — despite correct sacrifice, tragedy still struck.
אֹתִ֖יmeobj marker + 1cs suffix · אֵת (H853)Direct-object marker + suffix (object of וַתִּקְרֶאנָה)אֵת (H853) + 1cs suffix; Aaron includes himself among those affected by the day's disasters.
כָּאֵ֑לֶּהthings like theseprep כְּ + demonstrative pron c pl · אֵלֶּה (H428)Object of comparison (predicate of the previous clause)כְּ + אֵלֶּה (H428) 'these'; refers back to the catastrophic events of the day — the deaths of Nadab and Abihu.
וְאָכַ֤לְתִּיhad I eatenQal weqatal 1cs · אָכַל (H398)Weqatal in a conditional/rhetorical sense ('if I had eaten')→ Weqatal (conditional nuance): a hypothetical past actionאכל (H398) Qal weqatal 1cs; introduces Aaron's rhetorical question — hypothetically eating the sin offering under these circumstances.
חַטָּאת֙a sin offeringN f sg abs · חַטָּאת (H2403)Direct object of וְאָכַלְתִּיחַטָּאת (H2403), here without the article — a general reference to the category rather than the specific goat.
הַיּ֔וֹםtodayart + N m sg abs · יוֹם (H3117)Adverbial accusative of timeיוֹם (H3117); repeats the emphasis on THIS day's extraordinary circumstances.
הַיִּיטַ֖בwould it have been good?interrogative ה + Qal imperfect 3ms · יָטַב (H3190)Interrogative-prefixed predicate verb (rhetorical question, main clause of Aaron's reply)→ Imperfect with interrogative he: a rhetorical question implying a negative answerיטב (H3190) Qal imperfect 3ms with interrogative prefix; Aaron's rhetorical question implies its own answer — no, it would NOT have been good.
בְּעֵינֵ֥יin the eyes ofprep בְּ + N c dual constr · עַיִן (H5869)Locative/evaluative prepositional phraseעַיִן (H5869) dual construct 'eyes'; idiom for perception/judgment — 'in the eyes of' = 'in the estimation of.'
יְהוָֽהthe LORDN proper · יְהוָה (H3068)Genitive completing the construct chainיְהוָה (H3068); Aaron appeals not to convenience but to what would please or displease YHWH himself — the same standard invoked throughout the chapter.
20

וַיִּשְׁמַ֣ע מֹשֶׁ֔ה וַיִּיטַ֖ב בְּעֵינָֽיו

And when Moses heard this, it was good in his eyes.

Resolution: Moses accepts Aaron's reasoningasyndeton
The chapter's final verse resolves the dispute with remarkable economy: Moses hears Aaron's reasoning and concedes without further argument. The echo of בְּעֵינָיו ('in his eyes') against Aaron's בְּעֵינֵי יְהוָה ('in the eyes of the LORD', v. 19) is a deliberate downshift — Moses' personal satisfaction stands as sufficient resolution, closing a chapter that began with catastrophic, uncommanded initiative (v. 1) on a note of measured, human judgment reasonably exercised within the bounds of the law.
Word-by-word analysis· 4 words
וַיִּשְׁמַ֣עand he heardQal wayyiqtol 3ms · שָׁמַע (H8085)Wayyiqtol of narrative sequence (Moses' response)→ Wayyiqtol: narrative resolution — Moses accepts Aaron's reasoningשׁמע (H8085) Qal wayyiqtol 3ms 'to hear, listen, heed'; carries the nuance of accepting/agreeing, not merely perceiving sound — Moses hears AND is persuaded.
מֹשֶׁ֔הMosesN proper m sg · מֹשֶׁה (H4872)Subject of וַיִּשְׁמַעמֹשֶׁה (H4872); the chapter's final named actor, closing the episode as its adjudicator.
וַיִּיטַ֖בand it was goodQal wayyiqtol 3ms · יָטַב (H3190)Wayyiqtol of narrative sequence — the chapter's concluding verdict→ Wayyiqtol: narrative resolution — final, settled judgmentיטב (H3190) Qal wayyiqtol 3ms; answers Aaron's rhetorical question (v. 19) directly and affirmatively — it WAS good, resolving the tension without further rebuke.
בְּעֵינָֽיוin his eyesprep בְּ + N c dual constr + 3ms suffix · עַיִן (H5869)Locative/evaluative prepositional phraseעַיִן (H5869) dual + 3ms suffix; the chapter closes by echoing Aaron's appeal (v. 19, 'in the eyes of the LORD') but resolving it as Moses' own personal verdict — human concession standing in, satisfyingly, for the divine standard invoked.