Leviticus 10:5

KJV

So they went near, and carried them in their coats out of the camp; as Moses had said.

KJV (with Strong's)

So they went near {H7126}, and carried {H5375} them in their coats {H3801} out {H2351} of the camp {H4264}; as Moses {H4872} had said {H1696}.

Complete Jewish Bible

They approached and carried them in their tunics out of the camp, as Moshe had said.

Berean Standard Bible

So they came forward and carried them, still in their tunics, outside the camp, as Moses had directed.

American Standard Version

So they drew near, and carried them in their coats out of the camp, as Moses had said.

Commentary

### SUMMARY
Leviticus 10:5 records the immediate and solemn obedience of Mishael and Elzaphan, cousins of Aaron, as they carried the bodies of Nadab and Abihu "out of the camp" in their garments, exactly as commanded by Moses. This grim task followed swiftly upon the divine judgment that consumed Nadab and Abihu for offering "strange fire" before the Lord. The verse underscores the absolute necessity of strict adherence to God's holy protocols, the paramount importance of maintaining ritual purity within the Israelite community, and the swift consequences for violating the sanctity of God's presence.

### CONTEXT
* **Literary Context:** Leviticus 10:5 is the direct consequence and immediate fulfillment of Moses' command issued in [Leviticus 10:4](/leviticus/10-4 "Leviticus 10:4 - Command to Remove Bodies"). This entire chapter unfolds immediately after the elaborate and joyful ordination ceremonies of Aaron and his sons as priests in [Leviticus 8-9](/leviticus/8-9 "Leviticus 8-9 - Priestly Consecration and First Sacrifices"). The preceding verses ([Leviticus 10:1-2](/leviticus/10-1-2 "Leviticus 10:1-2 - Nadab and Abihu's Sin and Judgment")) recount the shocking and tragic judgment upon Nadab and Abihu, two of Aaron's elder sons, who offered "strange fire" to the Lord, resulting in their instant death by divine fire. This catastrophic event serves as a stark and immediate demonstration of God's absolute holiness and the non-negotiable terms of approaching Him. Moses then instructs Aaron and his remaining sons, Eleazar and Ithamar, not to mourn in the customary way, emphasizing the priority of God's holiness over familial grief. Against this backdrop of divine wrath and priestly instruction, verse 5 highlights the prompt and obedient execution of the command to remove the defiled bodies, providing a stark contrast to the fatal disobedience that necessitated the action.
* **Historical & Cultural Context:** The command to carry the bodies "out of the camp" was deeply embedded in the intricate system of ritual purity and defilement central to the Mosaic Law. In ancient Israel, contact with a corpse rendered a person ritually unclean, a state that prohibited participation in sacred worship until prescribed purification rites were completed ([Numbers 19:11-16](/numbers/19-11-16 "Numbers 19:11-16 - Laws Concerning Uncleanness from a Corpse")). The Israelite camp itself was considered holy because the Tabernacle, the dwelling place of God, was situated in its very center. Therefore, anything that could defile this sacred space, including dead bodies, had to be removed to the outside, as seen in various purity laws ([Leviticus 13:46](/leviticus/13-46 "Leviticus 13:46 - Law for Lepers") and [Numbers 5:2-4](/numbers/5-2-4 "Numbers 5:2-4 - Expulsion of the Unclean")). This practice reinforced the Israelites' understanding of God's transcendent holiness and the necessity of a purified community to dwell in His presence. The immediate removal of Nadab and Abihu's bodies, despite their priestly status, powerfully demonstrated that divine judgment superseded all other considerations, and the sanctity of the camp and the Tabernacle had to be preserved at all costs. This event served as a potent, tangible lesson on the gravity of God's holiness and the severe consequences of violating His commands, particularly for those in priestly service, as illuminated throughout [Leviticus 10](/leviticus/10 "Leviticus 10 - Nadab and Abihu's Sin and God's Judgment").
* **Key Themes:** This verse contributes significantly to several major theological and narrative themes within Leviticus and the broader Pentateuch. Foremost is the theme of **God's Absolute Holiness and Purity**, which is the foundational principle governing all aspects of Israelite worship and community life. The swift judgment on Nadab and Abihu, and the subsequent removal of their defiled bodies, underscores that God's holiness demands a specific, prescribed approach, and any deviation is met with severe consequences. This reinforces the theme of **Obedience to Divine Command**, contrasting the fatal disobedience of Nadab and Abihu with the prompt compliance of Mishael and Elzaphan. It also highlights the theme of **Ritual Purity and Defilement**, emphasizing the meticulous laws designed to maintain the sanctity of the camp and the Tabernacle, thereby enabling God's holy presence to dwell among His people. The event serves as a crucial **Warning Against Presumptuous Worship**, illustrating that sincerity is insufficient if not accompanied by adherence to God's revealed will. Finally, it reinforces the **Accountability of Leadership**, particularly the priesthood, who are held to an even higher standard due to their proximity to God's presence, as seen in the instructions given to Aaron and his remaining sons in [Leviticus 10:8-11](/leviticus/10-8-11 "Leviticus 10:8-11 - Priestly Conduct and Teaching").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Coats (Hebrew, _kᵉthôneth'_):** This term (H3801) refers to a basic garment, a shirt or tunic, often worn next to the skin. The detail that Mishael and Elzaphan carried the bodies "in their coats" suggests an immediate, practical, and perhaps improvised method of removal, indicating the urgency and unexpected nature of the task. It implies that no formal stretcher or burial shroud was used, emphasizing the raw, shocking reality of the divine judgment and the need for swift action to remove defilement. The use of personal garments also highlights their direct, unhesitating obedience to Moses' command.
* **Out (Hebrew, _chûwts'_):** This word (H2351) signifies "outside" or "outdoors," derived from a root meaning to sever or separate. In this context, it is crucial, as it denotes the required destination for anything ritually unclean or defiled from the sacred space of the Israelite camp. The removal "out of the camp" was a physical act with profound theological implications, underscoring the absolute necessity of separating impurity from the consecrated community where God's presence resided.
* **Said (Hebrew, _dâbar'_):** This primitive root (H1696) means "to speak" or "to arrange," often implying a command or declaration. The phrase "as Moses had said" emphasizes that Mishael and Elzaphan's actions were not arbitrary but a direct and obedient fulfillment of a specific divine command communicated through Moses. In a narrative marked by grievous disobedience, this detail highlights the proper response to divine authority and the critical importance of heeding God's spoken word.

#### Verse Breakdown
* **"So they went near":** This refers to Mishael and Elzaphan, the sons of Uzziel (Aaron's uncle), who were explicitly commanded by Moses in [Leviticus 10:4](/leviticus/10-4 "Leviticus 10:4 - Command to Remove Bodies") to undertake this grim task. Their "going near" signifies a prompt and willing approach to a ritually defiling and emotionally heavy duty, demonstrating immediate compliance with the divine directive.
* **"and carried them in their coats":** This clause details the method of transport. The use of their personal garments (tunics) rather than prepared burial cloths or stretchers underscores the sudden, unexpected, and urgent nature of Nadab and Abihu's death. It highlights the raw immediacy of the response required by the severity of the situation and the priority of removing the defilement.
* **"out of the camp":** This specifies the destination for the bodies, which was crucial for maintaining the ritual purity of the Israelite encampment. The camp was considered holy due to the presence of God's Tabernacle at its center. Dead bodies were a source of ritual defilement, and their removal was essential to preserve the sanctity of the community before the Lord, as mandated by the broader purity laws of the Mosaic covenant.
* **"as Moses had said":** This concluding phrase serves as a powerful affirmation that the action taken by Mishael and Elzaphan was in direct and immediate obedience to the command issued by Moses. It stands in stark contrast to the presumptuous and disobedient actions of Nadab and Abihu that led to their demise, thereby highlighting the critical importance of submission to divine authority and revealed instruction.

#### Literary Devices
The passage powerfully employs **Contrast** as a primary literary device. The immediate and unquestioning obedience of Mishael and Elzaphan stands in stark opposition to the fatal disobedience of Nadab and Abihu, whose unauthorized offering of "strange fire" directly precipitated the need for this grim task. This contrast serves to underscore the critical importance of heeding God's commands and approaching Him on His terms, particularly for those in sacred service. Furthermore, there is profound **Symbolism** in the act of carrying the defiled bodies "out of the camp." This physical removal of impurity from the sacred space symbolizes the spiritual necessity of separating from anything that defiles or dishonors God's presence. It foreshadows the broader theological principle that God's people must be holy, set apart from sin and defilement, to dwell in His presence. The narrative also functions as a **Didactic Narrative**, serving as a severe and unforgettable lesson for the newly consecrated priesthood and the entire Israelite community about the absolute holiness of God and the dire consequences of presumptuous worship or disregard for His revealed will.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 10:5, though brief, is replete with profound theological and thematic implications. It highlights the non-negotiable reality of God's absolute holiness, which demands reverence, precise obedience, and the maintenance of purity in His presence. The swift removal of the defiled bodies underscores that God's judgment is immediate and severe when His holiness is violated, even by those in positions of sacred service. This event serves as a foundational lesson for the newly established priesthood and the entire Israelite community, emphasizing that proximity to God requires greater accountability and strict adherence to His revealed will. It reinforces the theme that true worship is not merely ritualistic but must be offered in spirit and truth, according to God's prescribed ways, and that disobedience, particularly in matters of worship, carries grave consequences.

* [1 Samuel 15:22](/1_samuel/15-22 "1 Samuel 15:22 - Obedience is Better Than Sacrifice")
* [Hebrews 9:14](/hebrews/9-14 "Hebrews 9:14 - Cleansing from Dead Works")
* [1 Peter 1:15-16](/1_peter/1-15-16 "1 Peter 1:15-16 - Be Holy, For I Am Holy")

### REFLECTION AND APPLICATION
The stark reality of Leviticus 10:5, set against the backdrop of divine judgment, calls us to profound reflection on the nature of God and our approach to Him. It reminds us that God's holiness is not an abstract concept but a living, consuming reality that demands our utmost reverence and obedience. In a world that often trivializes sin and presumes upon God's grace, this passage serves as a sobering reminder that God is to be feared and honored according to His terms, not our own. Our worship, our service, and our daily lives must be characterized by a deep respect for His revealed will. Just as Mishael and Elzaphan promptly removed the physical defilement from the camp, we are called to identify and remove spiritual defilement from our own lives and communities. This involves a continuous process of repentance, confession, and striving for purity, ensuring that our "camp"—our hearts, homes, and churches—remains a fit dwelling place for the Holy Spirit, enabling us to live lives that truly honor and reflect His divine character.

#### Questions for Reflection
* **What does this passage teach us about the nature of true worship and the seriousness with which God views our approach to Him?**
* **How does the swift obedience of Mishael and Elzaphan challenge our own tendencies toward procrastination or selective obedience to God's commands?**
* **In what areas of our lives might we be tolerating "defilement" that needs to be removed "outside the camp" to honor God's holiness?**

### FAQ

**Why were Nadab and Abihu carried "out of the camp"?**

Answer: Nadab and Abihu were carried "out of the camp" primarily due to the Mosaic Law's stringent regulations concerning ritual purity and defilement. Contact with a dead body rendered a person, or anything in proximity, ritually unclean, requiring a period of purification ([Numbers 19:11-16](/numbers/19-11-16 "Numbers 19:11-16 - Laws Concerning Uncleanness from a Corpse")). Since the Israelite camp was consecrated by the presence of the Tabernacle, God's dwelling place, anything that caused defilement had to be removed to the outside to maintain the sanctity of the community. Their deaths, particularly as a result of divine judgment for unauthorized worship, made their bodies a source of extreme defilement, necessitating their immediate removal to preserve the holiness of the camp and the integrity of the sacred space where the Lord dwelt among His people ([Leviticus 13:46](/leviticus/13-46 "Leviticus 13:46 - Law for Lepers"); [Numbers 5:2-4](/numbers/5-2-4 "Numbers 5:2-4 - Expulsion of the Unclean")).

**Who were Mishael and Elzaphan, and why were they chosen for this task?**

Answer: Mishael and Elzaphan were the sons of Uzziel, who was Aaron's uncle ([Exodus 6:18, 22](/exodus/6-18-22 "Exodus 6:18-22 - Genealogy of Levi")). This made them cousins to Aaron and his deceased sons, Nadab and Abihu. They were chosen for this grim task by Moses himself ([Leviticus 10:4](/leviticus/10-4 "Leviticus 10:4 - Moses Commands Removal")). While they were Levites, they were not part of the newly consecrated priestly line of Aaron. It is likely they were selected because, as close relatives, it was their familial duty to handle the bodies, yet as non-priests (in the Aaronic sense), their involvement would not further compromise the newly established priestly sanctity of Aaron and his remaining sons, Eleazar and Ithamar, who were explicitly forbidden to mourn or touch the dead in this specific context ([Leviticus 10:6-7](/leviticus/10-6-7 "Leviticus 10:6-7 - Prohibition on Mourning for Priests")).

**What is the significance of carrying the bodies "in their coats"?**

Answer: The detail that Mishael and Elzaphan carried the bodies "in their coats" (Hebrew: _kuttōnōt_) suggests a practical, immediate, and perhaps undignified method of removal. It implies that there were no formal stretchers or burial shrouds readily available, underscoring the sudden and shocking nature of Nadab and Abihu's demise. The use of their personal garments highlights the urgency of the command and their prompt obedience. It may also subtly indicate that even in their everyday attire, they were performing a necessary act of obedience, prioritizing the divine command to remove the defilement over any concerns about their own ritual purity in that moment, as the primary concern was the sanctity of the camp and the immediate removal of the source of defilement.

### CHRIST-CENTERED FULFILLMENT
Leviticus 10:5, with its stark imagery of defilement being removed "out of the camp," finds profound Christ-centered fulfillment in the person and work of Jesus Christ. The Old Testament system of purity laws, including the removal of anything unclean, constantly pointed to the ultimate need for a perfect cleansing that human rituals and sacrifices could not fully provide. The bodies of Nadab and Abihu, defiled by sin and death, had to be taken outside the sacred Israelite camp. This foreshadows the ultimate removal of sin and its defilement through Christ's atoning work. The book of Hebrews explicitly draws this connection, stating that "Jesus also suffered [outside the gate](/hebrews/13-12 "Hebrews 13:12 - Jesus Suffered Outside the Gate") in order to sanctify the people through his own blood." Just as the sin-offering animals were burned outside the camp, signifying the complete removal of sin, so Jesus, the perfect [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bore our sins and their defilement *outside* the spiritual "camp" of God's presence, on the cross at Calvary. His perfect obedience unto death stands in stark contrast to the disobedience of Nadab and Abihu, and indeed, all humanity. Through His sacrifice, He not only paid the penalty for our sin but also perfectly cleansed us from all defilement, making us holy and blameless before God ([Colossians 1:22](/colossians/1-22 "Colossians 1:22 - Reconciled in Christ"); [Ephesians 5:25-27](/ephesians/5-25-27 "Ephesians 5:25-27 - Christ and the Church")). Thus, the grim task of carrying defiled bodies "out of the camp" ultimately points to the glorious truth that Christ, by His own blood, has removed our sin and its defilement far from us, enabling us to [draw near to a holy God with confidence](/hebrews/10-19-22 "Hebrews 10:19-22 - Confidence to Enter the Holy Places").

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

Leviticus 8:13

And Moses brought Aaron's sons, and put coats upon them, and girded them with girdles, and put bonnets upon them; as the LORD commanded Moses.