Leviticus 10 — Hebrew and Greek compared
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Same 8 Similar 4 Different 4 Divergent 0 Disparate 4
Disparate in this chapter: 10:3, 10:9, 10:14, 10:15
Each verse is rendered independently from the Hebrew (Rabbinic reading tradition) and from the Greek (Saints reading tradition). The badge classifies the relationship between the two readings; the note beneath records the source document’s comparison and attributed interpretation. Each column retains its own verse references where numbering differs.
Nadab, Abihu, and Aaron’s response · 10:1–7
10:1 Similar
Hebrew · Rabbinic priority
10:1 Aaron’s sons Nadab and Abihu each took his firepan, put fire in them, placed incense on it, and presented unauthorized fire before YHWH, which He had not commanded them.
Greek · Saints priority
10:1 Aaron’s two sons Nadab and Abihu each took his firepan, put fire on it, placed incense on it, and presented foreign fire before the Lord, which the Lord had not commanded them.
Foreign or unauthorized fire is defined by the lack of command. Greek expressly says two and repeats the Lord.
10:2 Same
Hebrew · Rabbinic priority
10:2 Fire came out from before YHWH and consumed them, and they died before YHWH.
Greek · Saints priority
10:2 Fire came out from the Lord and consumed them, and they died before the Lord.
The fatal divine fire corresponds.
10:3 Disparate
Hebrew · Rabbinic priority
10:3 Moses said to Aaron: This is what YHWH said: Among those near Me I will be sanctified, and before all the people I will be glorified. And Aaron was silent.
Greek · Saints priority
10:3 Moses said to Aaron: This is what the Lord said: Among those who draw near Me I will be sanctified, and in the whole congregation I will be glorified. And Aaron was deeply stricken.
Hebrew portrays Aaron’s silence; Greek katenychthe portrays his being pierced or stricken inwardly. The emotional portrayal differs substantially, although silence and grief can coexist.
Rabbinic reception. Rashi interprets Aaron’s silence as deserving the subsequent direct divine address concerning wine. This reception belongs with the Hebrew silence; the Greek’s inward grief remains translated independently. Rashi, Leviticus 10:3
10:4 Different
Hebrew · Rabbinic priority
10:4 Moses called Mishael and Elzaphan, sons of Uzziel, Aaron’s uncle, and said to them: Come near and carry your brothers away from the front of the sanctuary, outside the camp.
Greek · Saints priority
10:4 Moses called Misadai and Elzaphan, sons of Uzziel, sons of the brother of Aaron’s father, and said to them: Come near and carry your brothers away from before the holy things, outside the camp.
Greek reads Misadai for Mishael and spells out the paternal relationship. This name difference is retained rather than normalized away.
10:5 Same
Hebrew · Rabbinic priority
10:5 They came near and carried them in their tunics outside the camp, as Moses had said.
Greek · Saints priority
10:5 They came near and carried them in their tunics outside the camp, as Moses had said.
The removal corresponds.
10:6 Different
Hebrew · Rabbinic priority
10:6 Moses said to Aaron and his sons Eleazar and Ithamar: Do not let your hair hang loose or tear your garments, lest you die and He be angry with the whole congregation. But your brothers, the whole house of Israel, may weep over the burning YHWH has kindled.
Greek · Saints priority
10:6 Moses said to Aaron and his remaining sons Eleazar and Ithamar: Do not remove your turbans or tear your garments, lest you die and wrath come upon the whole congregation. Your brothers, the whole house of Israel, shall weep over the burning by which they were burned by the Lord.
Loose hair / removed turbans changes the mourning action described. Greek identifies the sons as remaining and names the victims in its burning clause.
10:7 Same
Hebrew · Rabbinic priority
10:7 Do not leave the entrance of the Tent of Meeting, lest you die, for YHWH’s anointing oil is upon you. They did as Moses said.
Greek · Saints priority
10:7 Do not leave the door of the Tent of Testimony, lest you die, for the anointing oil from the Lord is upon you. They did according to Moses’ word.
The anointing-based restriction corresponds.
Discernment and instruction · 10:8–11
10:8 Same
Hebrew · Rabbinic priority
10:8 YHWH spoke to Aaron, saying:
Greek · Saints priority
10:8 The Lord spoke to Aaron, saying:
Aaron is directly addressed in both.
10:9 Disparate
Hebrew · Rabbinic priority
10:9 You and your sons with you shall not drink wine or strong drink when you enter the Tent of Meeting, so that you do not die. It is a perpetual statute throughout your generations,
Greek · Saints priority
10:9 You and your sons with you shall not drink wine or strong drink when you enter the Tent of Testimony or when you approach the altar, so that you do not die. It is a perpetual ordinance throughout your generations,
Greek expressly extends the rule to approaching the altar. The expanded stated scope affects priestly practice and is therefore Disparate under the broader project definition.
10:10 Same
Hebrew · Rabbinic priority
10:10 so that you may distinguish between the holy and the common, and between the unclean and the clean,
Greek · Saints priority
10:10 to distinguish between holy things and profane things, and between unclean things and clean things.
The required distinctions correspond; common or profane does not necessarily mean morally evil.
10:11 Same
Hebrew · Rabbinic priority
10:11 and teach the sons of Israel all the statutes YHWH spoke to them through Moses.
Greek · Saints priority
10:11 You shall instruct the sons of Israel in all the ordinances the Lord spoke to them through Moses.
The teaching responsibility corresponds.
The offerings and the disputed sin offering · 10:12–20
10:12 Similar
Hebrew · Rabbinic priority
10:12 Moses spoke to Aaron and his remaining sons Eleazar and Ithamar: Take the grain offering remaining from YHWH’s offerings by fire and eat it unleavened beside the altar, for it is most holy.
Greek · Saints priority
10:12 Moses said to Aaron and to Eleazar and Ithamar, Aaron’s remaining sons: Take the sacrifice remaining from the Lord’s offerings and eat it unleavened beside the altar; it is most holy.
The instruction corresponds with the established offering terminology.
10:13 Same
Hebrew · Rabbinic priority
10:13 Eat it in a holy place, for it is your due and your sons’ due from YHWH’s offerings by fire, for so I was commanded.
Greek · Saints priority
10:13 Eat it in a holy place, for it is your prescribed portion and your sons’ prescribed portion from the Lord’s offerings, for so I have been commanded.
The entitlement and holy-place requirement correspond.
10:14 Disparate
Hebrew · Rabbinic priority
10:14 You, your sons, and your daughters with you shall eat the breast of the wave offering and the thigh of the contribution in a clean place, for they have been given as your due and your sons’ due from the sons of Israel’s sacrifices of well-being.
Greek · Saints priority
10:14 You, your sons, and your household with you shall eat the breast of the separation and the foreleg of the portion set apart in a holy place, for they were given as your prescribed portion and your sons’ prescribed portion from the sons of Israel’s sacrifices of deliverance.
Clean place / holy place changes the required location’s status; daughters / household changes the named participants, and thigh / foreleg changes the portion.
10:15 Disparate
Hebrew · Rabbinic priority
10:15 They shall bring the thigh of the contribution and the breast of the wave offering with the fat offerings by fire, to wave them as a wave offering before YHWH. They shall be a perpetual due for you and your sons with you, as YHWH commanded.
Greek · Saints priority
10:15 They shall bring the foreleg of the portion set apart and the breast of separation with the fat offerings, to separate them as a separated portion before the Lord. They shall be a perpetual prescribed portion for you, your sons, and your daughters with you, as the Lord directed Moses.
The portion and gesture distinctions recur; Greek expressly adds daughters to this entitlement and Moses to the command formula.
10:16 Similar
Hebrew · Rabbinic priority
10:16 Moses diligently inquired about the goat of the sin offering, and behold, it had been burned. He was angry with Eleazar and Ithamar, Aaron’s remaining sons, saying:
Greek · Saints priority
10:16 Moses searched carefully for the male kid for the sin offering, and it had been burned up. Moses was angry with Eleazar and Ithamar, Aaron’s remaining sons, saying:
The search and anger correspond.
10:17 Different
Hebrew · Rabbinic priority
10:17 Why did you not eat the sin offering in the holy place? It is most holy, and He gave it to you to bear the congregation’s iniquity, to make atonement for them before YHWH.
Greek · Saints priority
10:17 Why did you not eat the offering for sin in a holy place? It is most holy, and He gave it to you to eat, so that you might remove the congregation’s sin and make propitiation for them before the Lord.
Greek expressly includes eating and says remove sin. Hebrew nasa can express bearing or bearing away; the note preserves that ambiguity rather than asserting incompatible priestly purposes.
10:18 Different
Hebrew · Rabbinic priority
10:18 Look, its blood was not brought into the sanctuary within. You certainly should have eaten it in the sanctuary, as I commanded.
Greek · Saints priority
10:18 For none of its blood was brought into the holy place. You shall eat it in front, within, in a holy place, as the Lord directed me.
The Greek groups “within” with eating rather than the blood’s entry and attributes the command to the Lord addressing Moses. Greek places κατὰ πρόσωπον ἔσω before eat; its compressed spatial wording and the exact attachment remain uncertain. No divine pronoun is supplied.
10:19 Similar
Hebrew · Rabbinic priority
10:19 Aaron said to Moses: Look, today they presented their sin offering and burnt offering before YHWH, and such things have happened to me! If I had eaten a sin offering today, would it have been good in YHWH’s eyes?
Greek · Saints priority
10:19 Aaron said to Moses: If today they have presented their offerings for sin and their whole burnt offerings before the Lord, and these things have happened to me, shall I eat the offerings for sin today? Would it be acceptable to the Lord?
Both voice Aaron’s concern about eating after the deaths. Greek me introduces the final question with a negative expectation; punctuation is editorial.
10:20 Same
Hebrew · Rabbinic priority
10:20 Moses heard, and it was good in his eyes.
Greek · Saints priority
10:20 Moses heard, and it pleased him.
Moses accepts the response in both.
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Saints Translation · Companion comparison edition · working draft awaiting specialist review.