Leviticus 10:4

KJV

And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp.

KJV (with Strong's)

And Moses {H4872} called {H7121} Mishael {H4332} and Elzaphan {H469}, the sons {H1121} of Uzziel {H5816} the uncle {H1730} of Aaron {H175}, and said {H559} unto them, Come near {H7126}, carry {H5375} your brethren {H251} from before {H6440} the sanctuary {H6944} out {H2351} of the camp {H4264}.

Complete Jewish Bible

Moshe called Misha'el and Eltzafan, sons of 'Uzi'el Aharon's uncle, and told them, "Come here, and carry your cousins away from in front of the sanctuary to a place outside the camp."

Berean Standard Bible

Moses summoned Mishael and Elzaphan, sons of Aaron’s uncle Uzziel, and said to them, “Come here; carry the bodies of your cousins outside the camp, away from the front of the sanctuary.”

American Standard Version

And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Draw near, carry your brethren from before the sanctuary out of the camp.

Commentary

### SUMMARY
Leviticus 10:4 records Moses's urgent directive to Mishael and Elzaphan, the sons of Uzziel (Aaron's uncle), commanding them to remove the bodies of Nadab and Abihu from the immediate vicinity of the Tabernacle and transport them outside the Israelite camp. This immediate and decisive action was a direct consequence of the divine judgment that had just consumed Aaron's two eldest sons for offering "strange fire" to the Lord, thereby underscoring the absolute necessity of maintaining the sanctity of God's dwelling place and the ritual purity of the community. The delegation of this ritually sensitive task to non-priestly Levites highlights the strict protocols governing interaction with death and defilement within the sacred space, ensuring that the consecrated priesthood remained undefiled.

### CONTEXT
* **Literary Context:** Leviticus 10:4 is situated immediately after the shocking and tragic account of Nadab and Abihu's unauthorized offering and subsequent divine judgment, detailed in [Leviticus 10:1-2](/leviticus/10-1-2 "Leviticus 10:1-2 - The Strange Fire of Nadab and Abihu"). The preceding verses vividly describe their sin—offering "strange fire" before the Lord—and the swift, fiery consequence that resulted in their immediate death. This calamity is followed by Moses's profound explanation to Aaron, emphasizing God's holiness among those who draw near to Him and His demand for reverence ([Leviticus 10:3](/leviticus/10-3 "Leviticus 10:3 - Aaron's Silent Submission")). Given that Aaron and his remaining sons, Eleazar and Ithamar, had just been consecrated to the priesthood and were explicitly forbidden from public mourning or leaving the Tabernacle area due to their sacred duties ([Leviticus 10:6-7](/leviticus/10-6-7 "Leviticus 10:6-7 - Priestly Mourning Restrictions")), Moses's immediate action in verse 4 was crucial. It initiated the practical steps required to address the profound defilement caused by the deceased bodies within the sacred precinct, setting the stage for further instructions on priestly conduct and the vital distinction between the holy and the common found throughout the remainder of [Leviticus 10](/leviticus/10 "Leviticus 10 - Priestly Conduct and Holiness").

* **Historical & Cultural Context:** In ancient Israel, death was considered a primary source of ritual impurity, necessitating specific purification rites. This concept was not unique to Israel, being prevalent in many ancient Near Eastern cultures, but Israel's laws were uniquely tied to the absolute holiness of Yahweh. The Tabernacle, as God's dwelling place among His people, was the epicenter of holiness, and any defilement within its immediate vicinity was a grave matter, potentially incurring divine wrath. Priests, in particular, were bound by stringent purity requirements, often forbidden from touching dead bodies to maintain their consecrated status, especially while on duty. The "camp" of Israel was also considered a sacred space, reflecting God's presence in their midst, and thus required the removal of defiling elements "out of the camp" to preserve its collective purity. Moses's selection of Mishael and Elzaphan, who were Levites (descendants of Kohath, like Aaron, but not of the priestly line of Aaron), was a deliberate and ritually appropriate choice. As non-priestly Levites, they were authorized to handle sacred objects and perform duties related to the Tabernacle, but they were not subject to the same strict prohibitions against contact with the dead as the consecrated priests, making them suitable for this grim but necessary task. This highlights the meticulous order and division of labor within the Levitical system, all designed to safeguard the sanctity of God's presence.

* **Key Themes:** This verse contributes significantly to several key themes pervasive in Leviticus and the Pentateuch. Foremost is the theme of **Divine Holiness and Purity**, emphasizing that God's sacred presence demands absolute purity and reverence from all who approach Him. The swift judgment on Nadab and Abihu, and the subsequent command to remove their defiling bodies, underscores that God's holiness is not merely an attribute but an active, consuming reality that cannot be trifled with ([Leviticus 10:3](/leviticus/10-3 "Leviticus 10:3 - God's Holiness Demands Reverence")). Another prominent theme is **Ritual Purity and Defilement**. The meticulous instructions for handling the dead bodies demonstrate the pervasive concern with maintaining ritual purity within the Tabernacle and the camp, highlighting the stark distinction between the holy and the common, the clean and the unclean ([Leviticus 11](/leviticus/11 "Leviticus 11 - Clean and Unclean Animals")). Furthermore, the verse illustrates the theme of **Delegated Authority and Order** within the Levitical system. Moses, as God's mediator, issues the command, and the specific choice of non-priestly Levites for this task reveals the intricate, divinely ordained structure of roles and responsibilities designed to facilitate worship while protecting the sanctity of God's dwelling ([Numbers 3:27-31](/numbers/3-27-31 "Numbers 3:27-31 - Duties of the Kohathites")). This event serves as a foundational example of the severe consequences of disobedience and the non-negotiable requirements for approaching a holy God.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Come near (Hebrew, _qârab'_):** (H7126) This imperative verb, derived from a primitive root meaning "to approach," signifies a direct and urgent summons. In the context of the Tabernacle, "coming near" often denotes a solemn approach to God or His service, but here it is a command to undertake a grim duty necessitated by a profound breach of that very service. The immediacy conveyed by this word underscores the gravity of the situation and the critical need for swift action to address the defilement.
* **Sanctuary (Hebrew, _qôdesh'_):** (H6944) This term refers to a sacred place or thing, specifically the Tabernacle, which was the consecrated dwelling place of God among His people. It was a space set apart as holy, where God's presence was manifested. The presence of dead bodies, particularly those judged by God, constituted a severe defilement of this sacred space. The command to remove them "from before the sanctuary" emphasizes the immediate need to cleanse the area most proximate to God's manifested glory, restoring its inherent holiness.
* **Carry (Hebrew, _nâsâʼ'_):** (H5375) This imperative verb, meaning "to lift," "to bear," or "to carry," denotes the physical act of transporting the bodies. The choice of this word is straightforward but underscores the physical burden and the necessity of immediate action to remove the defilement. It is a direct command to take responsibility for the removal of the deceased, highlighting the practical and urgent nature of the task in maintaining ritual purity.

#### Verse Breakdown
* **"And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron":** Following the divine judgment upon Nadab and Abihu, Moses, acting as God's appointed leader and mediator, takes immediate and decisive action. He bypasses Aaron and his two remaining sons, Eleazar and Ithamar, who, as newly consecrated priests, were under strict prohibitions regarding mourning and defilement by death. Instead, Moses delegates this ritually sensitive task to Mishael and Elzaphan. Their lineage as sons of Uzziel, Aaron's uncle, identifies them as Levites of the Kohathite clan, but crucially, they were not of the priestly line of Aaron. This distinction is vital, as it allowed them to handle the dead bodies without defiling the consecrated priesthood itself, thereby maintaining the ritual integrity of those who directly served in the sanctuary.
* **"and said unto them, Come near,":** This phrase conveys the solemnity, urgency, and authoritative nature of Moses's summons. Moses is not merely requesting but issuing a direct command for them to approach. The imperative "Come near" underscores the gravity of the situation and the immediate need for action, indicating that this task is of paramount importance in the aftermath of the divine judgment and the restoration of ritual order.
* **"carry your brethren from before the sanctuary":** The core instruction is to remove the bodies. The phrase "your brethren" is a euphemism for Nadab and Abihu, acknowledging their familial relationship while focusing on the immediate and unpleasant task at hand. The specific location, "from before the sanctuary," refers to the immediate area in front of the Tabernacle, which was considered part of the holy precinct. The presence of divinely judged dead bodies in this sacred space constituted a severe defilement that needed to be rectified without delay to preserve the sanctity and holiness of God's dwelling place.
* **"out of the camp.":** This final directive specifies the destination for the bodies. Removing them "out of the camp" signifies the complete expulsion of the defilement from the community. The entire Israelite camp was considered a holy space because the Tabernacle, where God's glory dwelt, was in its midst. Thus, anything ritually impure, especially death, had to be removed from its boundaries to maintain the collective purity and holiness of the people before God. This action ensured that the defilement did not spread or linger within the consecrated community, preserving God's holy presence among them.

#### Literary Devices
Leviticus 10:4 effectively employs several literary devices to convey its message with precision and impact. The most prominent is **Direct Command**, as Moses issues clear, imperative instructions ("Come near," "carry"). This highlights the immediate necessity of the action and Moses's authoritative role as God's representative, acting swiftly in response to divine judgment. There is also a subtle use of **Euphemism** in the phrase "carry your brethren," which softens the grim reality of handling dead bodies while still conveying the task. This choice of language respectfully acknowledges the deceased's familial ties even in the context of divine judgment. Furthermore, the verse implicitly uses **Contrast** by juxtaposing the extreme holiness of the "sanctuary" with the profound defilement of death. This stark contrast underscores the severity of Nadab and Abihu's sin and the meticulous measures required to restore ritual purity. Finally, the "sanctuary" and "camp" function as potent **Symbolism**, representing the concentric circles of holiness and purity that defined Israel's relationship with God. The removal of the bodies from these spaces symbolizes the expulsion of impurity to maintain the integrity of God's presence among His people.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 10:4 powerfully reiterates the absolute holiness of God and the non-negotiable demand for purity in His presence. The immediate removal of the defiling bodies underscores that God's holiness is not an abstract concept but a consuming reality that demands meticulous adherence to His revealed will, especially in worship and service. This event serves as a stark reminder of the severe consequences of disobedience, irreverence, and profaning the sacred when approaching the divine. It also highlights the intricate order and delegation within the Levitical system, demonstrating how different roles (priest vs. non-priestly Levite) were divinely designed to maintain the sanctity of the Tabernacle and the camp. This meticulous structure ensured that all aspects of community life reflected God's holy character. The separation of the holy and the profane, even in the aftermath of judgment, is a central and enduring theme, emphasizing that God's people must continually strive to remove defilement from their midst to experience and sustain His presence.

* [Hebrews 12:29](/hebrews/12-29 "Hebrews 12:29 - God is a Consuming Fire")
* [1 Peter 1:15-16](/1_peter/1-15-16 "1 Peter 1:15-16 - Be Holy, For I Am Holy")
* [Numbers 19:11-13](/numbers/19-11-13 "Numbers 19:11-13 - Laws Concerning Defilement by Death")

### REFLECTION AND APPLICATION
Leviticus 10:4, though rooted in the specific ceremonial laws of the Old Covenant, carries enduring principles for believers today. It serves as a profound reminder that God's character of holiness is immutable and that He demands reverence, purity, and obedience from those who draw near to Him. While we no longer offer animal sacrifices or operate under the Levitical purity codes, the spiritual principles remain profoundly relevant: our worship must be offered with humility, obedience, and a sincere heart aligned with God's revealed truth. This passage challenges us to examine our own lives and corporate gatherings for anything that might defile or dishonor God's presence. Just as the bodies of Nadab and Abihu needed to be removed to preserve the sanctity of the camp, so too must we be diligent in identifying and removing spiritual impurities—sin, unconfessed guilt, unholy attitudes, or practices—from our personal lives and from the church. This ensures that our lives reflect the holiness of the God we serve and that our corporate witness remains pure. It calls us to a serious consideration of God's majesty and a renewed commitment to living lives that honor Him in every sphere.

#### Questions for Reflection
* **How seriously do I take God's holiness in my personal life and in corporate worship today?**
* **What "defilements" or spiritual impurities might need to be "carried out of the camp" in my own life or in my community of faith?**
* **In what practical ways can I cultivate a deeper reverence for God's presence and a greater commitment to His commands in my daily walk?**

### FAQ
**Why were Mishael and Elzaphan, not Aaron or his other sons, chosen for this task?**

Answer: Aaron and his remaining sons, Eleazar and Ithamar, had just been consecrated as priests and were under strict prohibitions against defiling themselves by touching dead bodies, especially while serving in the sanctuary. Their priestly office required them to maintain an exceptionally high level of ritual purity to perform their duties. Mishael and Elzaphan were Levites, specifically Kohathites (like Aaron), but they were not of the priestly line. As non-priestly Levites, they were permitted to handle tasks related to the Tabernacle that involved ritual impurity, such as the removal of dead bodies, without violating the specific purity laws for the consecrated priesthood. Their familial relationship as Aaron's cousins also made this a fitting, though somber, family duty, ensuring the task was handled by those within the broader Levitical family.

**What does "from before the sanctuary" specifically refer to?**

Answer: "From before the sanctuary" refers to the immediate area in front of the Tabernacle proper, likely within the courtyard where the altar of burnt offering and the laver were located. This was the most accessible and central part of the sacred precinct where the people and priests would gather for worship and sacrifice. The presence of dead bodies in this area constituted a profound defilement of God's holy dwelling place, necessitating their immediate removal to restore ritual purity and prevent the spread of impurity within the consecrated space.

**Why was it so important to carry the bodies "out of the camp"?**

Answer: The entire camp of Israel was considered a holy space because the Tabernacle, where God's glory dwelt, was in its midst. God's presence sanctified the camp, and therefore, anything ritually impure, especially death, had to be removed from its boundaries. This command ensured that the defilement did not spread throughout the community and that the collective holiness of the people, in whose midst God resided, was preserved. It underscored the principle that God's presence demands a holy and undefiled environment, both physically and spiritually, for His people to dwell safely with Him. This act was a crucial step in re-establishing the proper order and purity after a severe breach of divine law.

### CHRIST-CENTERED FULFILLMENT
Leviticus 10:4, with its stark depiction of defilement and the urgent need for its removal from God's holy presence, profoundly foreshadows the work of Jesus Christ. The defilement of Nadab and Abihu's sin and death, which necessitated their immediate removal from the sanctuary and the camp, points to the ultimate problem of humanity's sin and its defiling effect on our relationship with a perfectly holy God. Just as Mishael and Elzaphan were commanded to "carry" the bodies out of the camp, Jesus, our ultimate High Priest and perfect sacrifice, "carried" our sins and defilements. He became sin for us ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")), bearing the full weight of our impurity and the divine judgment we deserved. The command to remove the defilement "out of the camp" finds its ultimate fulfillment in Christ's suffering "outside the gate" of Jerusalem ([Hebrews 13:12-13](/hebrews/13-12-13 "Hebrews 13:12-13 - Jesus Suffered Outside the Gate")), where He bore our shame and impurity, cleansing us by His precious blood. Through His atoning sacrifice, He has purified us, enabling us to "come near" to God's presence with confidence, not through ritual cleansing or the blood of animals, but through His perfect and eternal sacrifice ([Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Purification Through Christ's Blood") and [Hebrews 4:16](/hebrews/4-16 "Hebrews 4:16 - Approach the Throne of Grace with Confidence")). The holiness of God, so vividly demonstrated in Leviticus 10, is now perfectly satisfied in Christ, who is our true sanctuary and our living means of access, removing all defilement so that we, as His new covenant people, can truly be a holy temple for His indwelling Spirit ([1 Corinthians 3:16](/1_corinthians/3-16 "1 Corinthians 3:16 - You Are God's Temple")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 6:22

And the sons of Uzziel; Mishael, and Elzaphan, and Zithri.

Exodus 6:18

And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: and the years of the life of Kohath [were] an hundred thirty and three years.

Acts 5:6

And the young men arose, wound him up, and carried [him] out, and buried [him].

Acts 5:9

Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband [are] at the door, and shall carry thee out.

Acts 5:10

Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying [her] forth, buried [her] by her husband.

Numbers 3:19

And the sons of Kohath by their families; Amram, and Izehar, Hebron, and Uzziel.

Numbers 3:30

And the chief of the house of the father of the families of the Kohathites [shall be] Elizaphan the son of Uzziel.