The Sin Of Nadab Abihu

The Sin of Nadab & Abihu Verse: (Lev. 10:1) And Nadab and Abihu, the sons of Aaron took either of them his censer, and put fire therin, and put incense thereon, and offered strange fire before the Lord, which he commanded them not. (King James) The Sin of Nadab & Abihu: An Exegesis There is no clear consensus as to what sin Nadab and Abihu committed as detailed in verse 10:1 of the book Leviticus, in the Hebrew bible. Some commentators like to take into consideration material previously mentioned, some like the literal view of the story, others try to narrow the possibilities to come to a conclusion, while still more understand it all as simply a figurative tale. But in truth, few if any of the explanations this exegesist looked through seemed satisfactory, but blended together, and analyzed individually, they did form a far more satisfactory intrepretation of my own.

The story is that Aaron, the newly consecrated Israelite High Priest had two sons, Nadab and Abihu, who were consumed by God for offering ‘strange fire’ before him. This occruance took place during the Octave-day celebrations which were taking place for the opening of the just completed Tent Of Meeting, or Tabernacle. Sacrifices, and prayers were to take place each day with special ritualistic rules in the preparation and performance of each. The priests were chiefly responsible for the running of events, and as most scholars agree Nadab and Abihu at the time of their death were priests, and so were presumably performing their priestly duties. Where the break in agreement occurs is with the question that naturally arises: What did Nadab and Abihu do wrong? The answer to this question lies in the context of the verse, the bigger picture involved. This does not, however, mean that it is clear enough so one can realize it with a read through or two.

To best comprehend the situation, an understanding of the verse must be realized. The realization in this case is best accompolished through a translation of the verse from the original Hebrew that can put a clear picture of the happenings taking place. Unfortunately such a translation is not available. The King James is to poetic to be vivid, and the RSV changes the true meanings of words too much to be respected. Similar arguments could be put for the other translations out there. Faced with such a dillema, one must undertake the translating upon himself: “Then took Nadab and Abihu, the sons of Aaron, each his censer and placed in them fiery coals, and put on them incense and sacrificed before the Lord with strange fire, which he had not commanded them.” With this translation it is clear that the action is taking place with a specific sequence, in an event that has to be taken into consideration.

Furthermore, it clarifies the problem with the ‘strange fire’ to explain that the fire was strange because it wasn’t what God had commanded to be done. It is admitted, however, that this translation does not answer any questions beyond what any sentence can at any time answer. It is just a tale of events, and as any sentence studied individually would be, is a bit obscure. The whole picture must be taken into consideration. As for some explanation of the terms used: A censer is a pan used to carry coals. It has practical used even today in the middle east.

The incense was a mixture of sweet herbs and spices as prescribed in Exodus 30:34. The one phrase that needs to be further developed is the hebrew ‘esh zara’ or ‘strange fire’. The word esh as used here refers to fiery coals, but it has nevertheless compelled many scholars try to interpret it, mostly to fit their own theoretical views. In its present form esh zara, simply means a fire taken from an unauthorized source. This is what had made it strange and unholy for use in the Tent of Meeting.

The use of the word zara which means strange, is a bit puzzling. Only a handful of times has the this form of strange been used in the Torah. Three other places other than Lev. 10:1 it’s been used to retell the reason Nadab and Abihu were consumed, one it has been used as ketoret zara or strange incense in Ex. 30:9, and once it has been used to explain how God was aroused into jealousy in Dt.

32:16. Every other time the word ‘strange was used the root word necher was used. In Ex. 30:9 it is interesting to note that the verse like Lev. 10:1 is about incense offering on the altar.

Aaron is warned not to offer any strange incense on the inner altar, after being told to burn incense on it every morning. One can only suppose that when strange fire is used in Lev. 10:1 it is not the same as strange incense used in Exodus. Therefore, this is further proof that the sin of Nadab and Abihu lay in the fire not the incense. The surrounding text has been disected by many scholars, but confusion, and uncertainty devalue the insight rendered by each.

The material preceding the text details the events taking place during the eight-day, or octave-day celebration that took place when the tabernacle was completed, and ready for official use. Public prayers, and various sacrifices were prescribed, and all were performed by the priest(s). Directly preceding Lev. 10:1 in 9:23,24 is the detail of how Moses and Aaron on the eighth day went into the tabernacle, came out and blessed the people, and how the glory of God was shown to the people in the form of a divine fire that consumed the burnt offering laid on the outer altar. Immediately following verse 10:1 the death of Nadab and Abihu takes place, and in v.3 Moses is depicted giving this quote from God to Aaron: “I will be sanctified in them that come nigh me, and before all the people I will be glorified.” Aaron is then depicted as holding his calm, or grief.

Following the section about Nadab and Abihu in v.9 is an admonishment to the priests not to enter the Tent of Meeting while under the influence of alcohol, or face death as punishment. This reference to intoxication has led many scholars to conclude that Nadab and Abihu were drunk, and this is why they were consumed. The larger unit containing the octave- day activities and the material following Nadab and Abihu is basically a priestly hankbook as to what was expected of them, their responsibilities, and the punishments awaiting them if they fail to follow the prescriptions. When trying to understand this verse it is most helpful to look at it as a literal piece of work. One literal explanations rendered has been that the incense was offered on unauthorized coals (Milgrom 634). The coals were brought from an unholy place and incense was burnt on them inside the Tent of Meeting where only coals from the outer altar (Yitzhaki 16:12) were allowed to be used for incense burnings as stated in Lev.

16:12. Because they were not brought from the outer altar, they were called ‘strange fire’. As stated in 16:13: “…that he die not” if done properly; since Nadab and Abihu did not perform properly the acts, they were doomed to death. P. Heinisch, however, does not agree. He states the fact that it could not have been because they failed to bring fire from altar, because they had not been commanded yet (Laymor 49); Lev. 16:1 states: “And the Lord spake unto Moses after the death of the two sons of Aaron..” The commandment to bring coals from the outer altar for incense burning is part of what God told Moses at this juncture.

Another explanation of the sin committed by Nadab and Abihu is suggested. The argument is that Nadab and Abihu overzealous in their efforts to serve their roles as priests, took their censers, put coals from the outer altar -which had already received the divine fire- in them and proceeded to burn incense on the inner altar as a sacrifice, therefore prompting “which he had not commanded them” in v.1. from God. They were commanded to wait for a second fire to shoot from the Holy of Holies to burn the incense, but thinking that since the Divine Glory had once been revealed, they were permitted to take the coals, and use them for the ritual incense offering performed on the inner altar (Cohen 655). Because of the circumstances involved, even though in essence a good-hearted act, they were doomed to death (Hertz 445).

Further proof of the non-malicious intent of the sons is to be understood from Moses’ following quote of God in Lev. 10:3: “Through them that are nigh unto Me I will be sanctified..” Even though they were close to God spiritually, God had to be sanctified by meting out punishments as meant to be. Strict adherence to law is required (Brown 73), misunderstanding or not. Still another intrepretation of the sins of Nadab and Abihu, while looking at the surrounding text, is taking into consideration v.9. Jewish Rabbis state that Nadab and Abihu had dared to enter the Tabernacle drunk, and so had to die (Hertz 445).

As previously noted v.9 contains an admonishment to the Priests not to enter the Tent of Meet …