Leviticus 10:18

Lev 10:18 Behold, the blood of it was not brought in within the holy [place]: ye should indeed have eaten it in the holy [place], as I commanded.

Ver. 18. Ye should indeed have eaten it.] Thus, by misreckoning a point, ye have missed the haven, and hazarded yourselves to the rocks of the divine displeasure, against which your brethren so lately split. God is usually most angry when he is about a reformation; as here against Nadab and Abihu: so afterwards against Uzzah, Ananias and Sapphira, &c.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lev 10:18. Behold the blood was not brought within the holy place — And consequently it was not one of those sacrifices ordered to be burned, (Lev 6:30,) but should have been eaten in the court of the tabernacle, Lev 6:26.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

(18) Behold, the blood of it.—According to the sacrificial law, the flesh of the sin offerings (the blood of which was not carried into the sanctuary) had to be eaten by the priests alone, in a holy place, as a part of the expiatory rites. (See Lev_6:25-26; Lev_10:17.) It was the flesh of those sin offerings, the blood of which was carried into the sanctuary, which had to be burnt. (See Lev_4:5; Lev_4:16; Lev_6:23; Lev_6:30.) Now the blood of the people’s sin-offering which was offered on this occasion was not carried into the sanctuary. (See Lev_9:9.)

Ye should indeed have eaten it.—Hence its flesh should have been eaten by Aaron and his two sons in the court-yard of the sanctuary, as Moses commanded in Lev_6:26.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

And Aaron said unto Moses,.... For what Moses had said was said in his presence, though not addressed to him directly, but to his sons; and he was sensible that he was pointed at, and that if there was any blame in this affair, it lay as much or more on him than on his sons; and therefore he takes it upon him to give an answer, and to excuse the fact as well as he could:

behold, this day they have offered their sin offering and their burnt offering before the Lord; that is, the people of Israel had brought a kid of the goats for a sin offering, and a calf and a lamb for burnt offering, and he and his sons assisting him, had offered them for them, even on the very day his two eldest sons were removed by death in an awful manner:

and such things have befallen me; at this very time, soon after the above sacrifices were offered, happened the death of his two sons, which occasioned great anguish and distress, grief and sorrow, so that he could not eat of the sin offering; he had no appetite for it, and if he had, he thought in his present circumstances it would not have been right, as follows:

and if I had eaten the sin offering today, should it have been accepted in the sight of the Lord? he being a mourner. The Jews say (u), an high priest may offer, being a mourner, but not eat; a common priest may neither offer nor eat; and which they illustrate by this passage, that Aaron offered and did not eat, but his sons did neither.

(u) Misn. Horayot, c. 3. sect. 5. Maimon. & Bartenora in ib.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

“The holy place,” as it is called in our version, within the tabernacle (see Exo 26:33; Exo 28:29, etc.) into which the blood was carried, is regularly called in Hebrew, simply, “the holy” (as the innermost chamber is called “the holy of holies”), the adjective being used substantively; while the precinct in which the flesh of the sin-offering was eaten is generally called in full the holy place, the substantive being expressed Lev 10:13.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Places. This is not a victim, the blood of which is to be poured out in the holy place, and the flesh consumed with fire. (Calmet) --- You ought, or might lawfully have eaten it, chap. vi. 25.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The blood of it was not brought in within the holy place; the reason whereof was, because Aaron was not yet admitted into the holy place, whither that blood should have been brought, till he had prepared the way by the sacrifices which were to be offered in the court.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. Blood… not brought — See Lev_6:30, note. In the passage referred to it will be seen that it was a law of the sin offering that it should not be eaten when the blood was brought into the tabernacle, for this is the meaning of the holy place in this place. This verse proves the converse to be true, namely, that every sin sacrifice shall be eaten whose blood was not brought into the holy place. In the first case the sprinkled blood expiated, and in the second, the eaten flesh removed, sin.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The blood was not brought in - Because Aaron was not yet admitted into the holy place, whither that blood should have been brought, 'till he had prepared the way by the sacrifices which were to be offered in the court.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

'הן לא הובא וגו‎ BEHOLD [THE BLOOD OF IT] WAS NOT BROUGHT [IN WITHIN THE HOLY PLACE] — for if it had been brought,then indeed was it your duty to burn it, as it is said (Leviticus 6:23) “Any sin-offering whereof any of the blood is brought [into the appointed tent, … shall not be eaten; it shall be burnt in the fire]” (Zevachim 101a; Pesachim 82a);

אכל תאכלו אתה YE SHOULD INDEED HAVE EATEN IT although you were Onanim,

כאשר צויתי AS I COMMANDED you in the case of the meal-offering (vv. 12, 13).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.