Leviticus 10:6

KJV

And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled.

KJV (with Strong's)

And Moses {H4872} said {H559} unto Aaron {H175}, and unto Eleazar {H499} and unto Ithamar {H385}, his sons {H1121}, Uncover {H6544} not your heads {H7218}, neither rend {H6533} your clothes {H899}; lest ye die {H4191}, and lest wrath {H7107} come upon all the people {H5712}: but let your brethren {H251}, the whole house {H1004} of Israel {H3478}, bewail {H1058} the burning {H8316} which the LORD {H3068} hath kindled {H8313}.

Complete Jewish Bible

Then Moshe told Aharon and his sons El'azar and Itamar, "Don't unbind your hair or tear your clothes in mourning, so that you won't die and so that ADONAI won't be angry with the entire community. Rather, let your kinsmen - the whole house of Isra'el -mourn, because of the destruction ADONAI brought about with his fire.

Berean Standard Bible

Then Moses said to Aaron and his sons Eleazar and Ithamar, “Do not let your hair become disheveled and do not tear your garments, or else you will die, and the LORD will be angry with the whole congregation. But your brothers, the whole house of Israel, may mourn on account of the fire that the LORD has ignited.

American Standard Version

And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, Let not the hair of your heads go loose, neither rend your clothes; that ye die not, and that he be not wroth with all the congregation: but let your brethren, the whole house of Israel, bewail the burning which Jehovah hath kindled.

Commentary

### SUMMARY
Leviticus 10:6 presents Moses' solemn directive to Aaron and his two surviving sons, Eleazar and Ithamar, immediately following the tragic divine judgment upon Nadab and Abihu. This command strictly prohibits the priests from performing customary acts of mourning—specifically, uncovering their heads or rending their garments—underscoring the paramount sanctity of their consecrated priestly office and the unyielding holiness of God, even in the face of profound personal loss. The verse powerfully conveys the severe consequences of priestly disobedience, not only for the individuals but also for the entire Israelite community, while simultaneously permitting the rest of the people to openly lament the catastrophic event.

### CONTEXT
* **Literary Context:** This verse is situated at a critical and somber point within the narrative of the inauguration of the Aaronic priesthood, detailed across [Leviticus 8](/leviticus/8 "Leviticus 8 - Consecration of Aaron and His Sons") through [Leviticus 10](/leviticus/10 "Leviticus 10 - Nadab and Abihu's Sin and Priestly Conduct"). Chapters 8 and 9 meticulously describe the consecration rituals for Aaron and his sons and their initial performance of priestly duties, culminating in God's glorious acceptance of their offerings with fire descending from heaven. However, this moment of triumph is abruptly shattered in [Leviticus 10:1-2](/leviticus/10-1-2 "Leviticus 10:1-2 - Nadab and Abihu Offer Strange Fire"), where Aaron's elder sons, Nadab and Abihu, offer "strange fire" before the Lord and are instantly consumed by divine judgment. [Leviticus 10:3](/leviticus/10-3 "Leviticus 10:3 - God's Holiness Affirmed") records Moses' immediate and profound explanation of this judgment, echoing God's declaration: "Among those who are near to me I will be sanctified, and before all the people I will be glorified." It is in the immediate aftermath of this devastating display of divine holiness and justice that Moses delivers the specific commands found in [Leviticus 10:4-7](/leviticus/10-4-7 "Leviticus 10:4-7 - Instructions for Handling the Dead and Priestly Conduct"), with verse 6 directly addressing Aaron and his remaining sons regarding their conduct in mourning. This prohibition emphatically highlights the unique and non-negotiable demands placed upon those consecrated for sacred service to Yahweh.
* **Historical & Cultural Context:** In the ancient Near East, and particularly within Israelite society, specific rituals and outward expressions of grief were deeply ingrained cultural practices. These typically included tearing one's garments (rending clothes), disheveling hair, covering the head with dust or ashes, wearing sackcloth, and engaging in loud lamentation. Numerous examples throughout the Old Testament attest to these customs, such as Jacob rending his clothes upon hearing of Joseph's supposed death in [Genesis 37:34](/genesis/37-34 "Genesis 37:34 - Jacob's Grief"), or David's intense mourning for Absalom in [2 Samuel 18:33](/2_samuel/18-33 "2 Samuel 18:33 - David's Lament for Absalom"). However, the Levitical priesthood, divinely chosen and consecrated as mediators between God and Israel, was set apart from the common practices of the nation. Their unique role demanded an unparalleled level of ritual purity, holiness, and strict adherence to divine commands, as their actions directly impacted the spiritual well-being of the entire community. The prohibition in [Leviticus 10:6](/leviticus/10-6 "Leviticus 10:6 - Priestly Prohibition on Mourning") underscores the exceptional status of the priests, whose outward demeanor and actions had to consistently reflect their absolute dedication to God's service, even when confronted with profound personal loss. This principle is further reinforced for the High Priest in [Leviticus 21:10-12](/leviticus/21-10-12 "Leviticus 21:10-12 - Special Rules for the High Priest"), where he is explicitly forbidden from uncovering his head or tearing his clothes, because "the anointing oil of his God is upon him." The context thus emphasizes that the priests' primary allegiance was to their divine office and the sanctity of the tabernacle, superseding even the most natural human responses to grief.
* **Key Themes:** Leviticus 10:6 contributes significantly to several foundational themes within the book of Leviticus and the broader Pentateuch. Central among these is the theme of **God's Absolute Holiness**. The immediate divine judgment on Nadab and Abihu, followed by Moses' command, powerfully illustrates that God is utterly set apart and cannot be approached casually or on human terms (as highlighted in [Leviticus 10:3](/leviticus/10-3 "Leviticus 10:3 - God's Holiness and Proximity")). This leads directly to the theme of **The Sanctity of Priestly Office and Service**. Those who draw near to God in sacred service are held to an exceptionally high standard of purity, obedience, and reverence. Their actions directly impact the covenant relationship between God and His people. The verse also introduces or reinforces the theme of **Corporate Responsibility**, demonstrating that the actions or failures of spiritual leaders can have far-reaching consequences, potentially bringing divine wrath upon the entire community. Finally, the distinction drawn between the priests' restricted mourning and the people's permitted lamentation reinforces the theme of **Separation and Distinction**—the sacred from the profane, and the unique role of the priesthood within Israel.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Uncover not your heads (Hebrew, _pāraʿ'_):** The verb פָּרַע (pāraʿ) fundamentally means "to loosen," "to expose," or "to let go." In the context of the head, it refers to allowing the hair to become disheveled or unbound, or removing a head covering. This was a common and powerful sign of deep mourning, distress, or even public humiliation in the ancient world. For the consecrated priests, whose appearance and attire were meticulously prescribed to maintain ritual purity and dignity, such an act would signify a profound breaking of decorum and a lapse in their sacred composure. The prohibition here is not merely about outward appearance but about maintaining the inner reverence and distinction required of those who minister directly to a holy God.
* **Rend your clothes (Hebrew, _pâram'_):** The verb פָּרַם (pâram) means "to tear" or "to rend." Tearing one's outer garment was a universally recognized and potent expression of intense grief, shock, despair, or even anger in the ancient Near East. It symbolized a tearing of the heart and soul, an outward manifestation of profound inner turmoil. While a natural human response to tragedy, its explicit prohibition for Aaron and his sons highlights the exceptional demands of their priestly office. Their duty to maintain a state of readiness and reverence for God's service superseded even the most profound personal sorrow, preventing any action that might imply disrespect for divine judgment or a questioning of God's sovereignty.
* **Wrath (Hebrew, _qâtsaph'_):** The noun קֶצֶף (qâtsaph) denotes "wrath," "indignation," or "fury." It describes the righteous anger of God, often in response to sin, disobedience, or a breach of covenant. In this immediate context, it refers to the divine judgment that had just consumed Nadab and Abihu, and the potential for further, widespread judgment ("upon all the people") if Aaron and his sons failed to uphold their sacred duties with the required reverence and submission. This word underscores the gravity of the situation and the severe consequences of treating God's holiness lightly or presuming upon His grace.

#### Verse Breakdown
* **"And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons,"**: This opening clause establishes the divine authority behind the command. Moses, functioning as God's prophet and mediator, delivers the message directly to the surviving members of the priestly family. The precise naming of Aaron and his remaining sons (Eleazar and Ithamar, who would continue the priestly line) underscores the immediate, personal, and weighty nature of the prohibition in the wake of their profound loss. It highlights that the burden of priestly continuity and holiness now rested squarely on their shoulders.
* **"Uncover not your heads, neither rend your clothes;"**: This is the core prohibition, directly forbidding two prominent and culturally expected expressions of mourning. "Uncovering the head" (letting hair go wild or removing a head covering) and "rending clothes" (tearing garments) were universal signs of deep grief and distress. For the priests, however, these actions would compromise their consecrated status, potentially defile their sacred attire, and signal a lack of reverence or acceptance of God's sovereign judgment. Their priestly garments were sacred and not to be defiled or torn in mourning.
* **"lest ye die, and lest wrath come upon all the people:"**: This clause articulates the severe dual consequences of disobedience. First, "lest ye die" warns of personal death, mirroring the fate of Nadab and Abihu, emphasizing the direct and immediate danger to the priests themselves if they failed to maintain their sacred composure and obedience. Second, "lest wrath come upon all the people" introduces the concept of corporate responsibility, indicating that the priests' actions had far-reaching implications for the entire community of Israel. Their failure to uphold holiness could provoke God's judgment on the entire nation, underscoring the interconnectedness of the covenant.
* **"but let your brethren, the whole house of Israel, bewail the burning which the LORD hath kindled."**: This final clause provides a crucial contrast and a concession. While the priests are forbidden to mourn in the customary way, the rest of the Israelite community ("your brethren, the whole house of Israel") is explicitly permitted, even encouraged, to "bewail" (lament) the tragic event. The phrase "the burning which the LORD hath kindled" euphemistically refers to the divine fire that consumed Nadab and Abihu, emphasizing that their death was a direct act of God's righteous judgment, not a mere accident. This distinction reinforces the unique, elevated status and responsibilities of the priesthood versus the common people, highlighting the different standards of conduct required.

#### Literary Devices
The passage employs several potent literary devices to convey its profound message. **Command/Prohibition** is central, as Moses delivers a direct, unequivocal negative injunction ("Uncover not... neither rend...") that underscores the absolute authority of God and the non-negotiable nature of priestly obedience. This is immediately followed by **Consequence/Warning**, explicitly stating the dire outcomes of disobedience: "lest ye die, and lest wrath come upon all the people." This highlights the immense stakes involved, linking individual priestly conduct directly to corporate well-being and survival. Furthermore, **Contrast** is powerfully used by juxtaposing the restricted mourning of the priests with the permitted lamentation of the "whole house of Israel." This distinction serves to emphasize the unique, set-apart status and higher standard of holiness required of the consecrated priests. Finally, the phrase "the burning which the LORD hath kindled" functions as a form of **Euphemism** or **Circumlocution**, referring to the divine judgment on Nadab and Abihu in a way that attributes it directly to God's action, reinforcing His sovereignty and the righteousness of His judgment, while perhaps softening the direct mention of their death for the grieving family.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 10:6 powerfully articulates the non-negotiable nature of God's holiness and the profound demands of consecrated service. It teaches that God's character is such that He must be approached on His terms, not ours, and that even in moments of intense personal grief, the sacred duties and reverence due to Him take precedence. The tragic fate of Nadab and Abihu, coupled with the strict command to Aaron and his surviving sons, serves as a stark reminder that proximity to God requires greater purity and obedience. The concept of corporate responsibility is also highlighted, demonstrating that the actions of spiritual leaders have far-reaching implications for the entire community, underscoring the interconnectedness of Israel's covenant relationship with Yahweh. This passage ultimately emphasizes the critical distinction between the sacred and the profane, a foundational theme throughout Leviticus, demanding that God's people, especially those in leadership, maintain a clear separation in their conduct and worship, prioritizing God's glory above all else.

* [Leviticus 21:10-12](/leviticus/21-10-12 "High Priest's Restrictions on Mourning")
* [Numbers 16:46-48](/numbers/16-46-48 "Aaron Intercedes to Stop the Plague")
* [Hebrews 12:28-29](/hebrews/12-28-29 "Reverence and A Consuming Fire")

### REFLECTION AND APPLICATION
Leviticus 10:6, while deeply rooted in the specific context of the Old Testament priesthood, offers timeless and profound principles for believers today. It calls us to a radical and profound reverence for God's holiness, reminding us that He is not to be trifled with, nor His commands taken lightly. Our service and worship must be offered not according to our preferences, emotional states, or cultural norms, but strictly according to His revealed will and character. This passage challenges us to examine our own "fire"—our motivations, methods, and attitudes in worship and service—ensuring it is not "strange" but offered in spirit and truth, with humble obedience. For those in spiritual leadership within the church, it underscores the heightened standard of accountability and the far-reaching impact of their conduct, urging a deeper commitment to obedience, integrity, and a profound sense of God's holiness. Ultimately, it invites every believer to consider what it truly means to "sanctify" God in their lives, recognizing that genuine devotion prioritizes His glory and His ways above all personal desires, comforts, or even the most natural human expressions of sorrow.

#### Questions for Reflection
* **How does the prohibition on mourning for Aaron and his sons challenge my own understanding of God's absolute holiness and the demands of spiritual service in my life?**
* **In what ways might I be tempted to offer "strange fire" in my worship or service to God today, prioritizing personal preferences, convenience, or emotional comfort over divine commands and biblical principles?**
* **What does this passage teach me about the interconnectedness of the community of faith, and how does the obedience or disobedience of individuals, especially leaders, impact the spiritual well-being of the whole?**

### FAQ

**Why were Aaron and his sons forbidden to mourn their dead in the customary way?**

Answer: Aaron and his surviving sons, Eleazar and Ithamar, were forbidden from engaging in traditional mourning rituals (uncovering heads, rending clothes) primarily because of their consecrated status as priests. Their office demanded an unwavering commitment to God's holiness and service, which superseded personal grief. At this critical moment, immediately following the divine judgment on Nadab and Abihu, any outward display of mourning could have been interpreted as questioning God's righteous judgment, implying a lack of acceptance of His holiness, or compromising their ritual purity required for service. Their role was to mediate between a holy God and an often-unholy people, and their conduct had to consistently reflect their unique, set-apart status. This prohibition underscored that their primary allegiance was to their divine calling and the sanctity of the Tabernacle, ensuring that God's glory was upheld even in tragedy, and preventing further wrath from coming upon them or the people (as stated in [Leviticus 10:6](/leviticus/10-6 "Leviticus 10:6 - Priestly Prohibition on Mourning")).

**What is "strange fire" and why was it so severely punished?**

Answer: "Strange fire" (Hebrew: _esh zarah_) refers to fire that was not authorized or commanded by God for use in the Tabernacle service. While the exact nature of Nadab and Abihu's transgression is debated (e.g., using unauthorized incense, an unauthorized time, or being intoxicated, as suggested by the subsequent command in [Leviticus 10:9](/leviticus/10-9 "Leviticus 10:9 - Prohibition of Wine for Priests")), the core issue was their failure to approach God according to His explicit instructions. The severity of the punishment (immediate consumption by divine fire, as seen in [Leviticus 10:1-2](/leviticus/10-1-2 "Leviticus 10:1-2 - Nadab and Abihu's Sin and Judgment")) highlights God's absolute holiness and His demand for precise obedience, especially from those who minister in His presence. It underscores the principle that God is to be worshipped on His terms, not human terms, and that any deviation from His prescribed ways is a serious affront to His character and authority.

**What does "lest wrath come upon all the people" imply about corporate responsibility?**

Answer: The phrase "lest wrath come upon all the people" implies the concept of corporate responsibility, which was a significant aspect of Israelite covenant theology. It means that the actions of individuals, especially those in leadership or representing the community (like the priests), could have collective consequences for the entire nation. In this case, if Aaron and his sons had failed to uphold the sanctity of their priestly office by engaging in forbidden mourning, their disobedience could have provoked God's wrath not just upon themselves, but upon all of Israel. This is because the priests acted as representatives of the people before God, and their defilement or rebellion could compromise the entire nation's standing in the covenant. This principle is seen in other instances, such as Achan's sin in [Joshua 7](/joshua/7 "Joshua 7 - Achan's Sin and Defeat at Ai"), which brought defeat and judgment upon the whole Israelite army. It emphasizes the interconnectedness of the covenant community and the serious implications of sin, especially when committed by those in positions of spiritual authority.

### CHRIST-CENTERED FULFILLMENT
Leviticus 10:6, with its stark portrayal of divine holiness and the stringent demands placed upon the Old Testament priesthood, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. The earthly priests, including Aaron and his sons, were fallible men, prone to sin, and subject to death, as tragically demonstrated by Nadab and Abihu. Their inability to mourn their dead, while a testament to the demands of their office, also highlighted their human limitations in the face of divine perfection. Jesus, however, is our perfect [Great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest"), who is "holy, innocent, unstained, separated from sinners, and exalted above the heavens" ([Hebrews 7:26](/hebrews/7-26 "Hebrews 7:26 - Christ's Superior Priesthood")). Unlike the Levitical priests who had to offer sacrifices for their own sins and repeatedly for the sins of the people, Jesus offered Himself as the [one perfect, once-for-all sacrifice](/hebrews/10-10 "Hebrews 10:10 - Christ's Once-for-All Sacrifice") for the sins of the world, thereby effectively removing God's wrath from all who believe. He perfectly fulfilled all the requirements of the law, maintaining perfect obedience and reverence in the face of suffering and death, never needing to "uncover His head" or "rend His clothes" in an act of despair or defiance against God's sovereign will. Through His perfect life and atoning death, Jesus has opened a [new and living way](/hebrews/10-20 "Hebrews 10:20 - The New and Living Way") for believers to approach a holy God, not through the imperfect Levitical system, but through His own blood. We, as believers, are now constituted as a "royal priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood")), called to offer spiritual sacrifices of praise, obedience, and self-giving, empowered by the Holy Spirit. This means our approach to God is no longer governed by the rigid external prohibitions of the Old Covenant, but by the internal transformation and perfect mediation of Christ, allowing us to draw near with confidence, yet still with profound reverence for the God who remains a [consuming fire](/hebrews/12-29 "Hebrews 12:29 - God is a Consuming Fire").

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

Numbers 16:22

And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation?

Joshua 7:1

¶ But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel.

Numbers 1:53

But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony.

Joshua 22:18

But that ye must turn away this day from following the LORD? and it will be, [seeing] ye rebel to day against the LORD, that to morrow he will be wroth with the whole congregation of Israel.

2 Samuel 24:1

¶ And again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah.

Leviticus 13:45

And the leper in whom the plague [is], his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.

Joshua 22:20

Did not Achan the son of Zerah commit a trespass in the accursed thing, and wrath fell on all the congregation of Israel? and that man perished not alone in his iniquity.