053A - What was the STRANGE FIRE & INCENSE that Aaron’s two sons offered at the temple to Yahweh? (Leviticus 10:1 & 2)

 STRANGE FIRE


WHAT IS THE LAW OF FIRST MENTION IN BIBLE STUDY? The law (or principle or rule) of first mention is a guideline that some people use for studying Scripture. The law of first mention says that, to understand a particular word or doctrine, we must find the first place in Scripture that word or doctrine is revealed and studies that passage. The reasoning is that the Bible’s first mention of a concept is the simplest and clearest presentation; doctrines are then more fully developed on that foundation. So, to fully understand an important and complex theological concept, Bible students are advised to start with its “first mention.”

FIRST MENTION OF THE WORD STRANGE IN BIBLE

In Bible in Basic English Translation the first mention comes up at Genesis 19:9

And they said, Give way there. This one man, they said, came here from a strange country, and will he now be our judge? now we will do worse to you than to them; and pushing violently against Lot, they came near to get the door broken in.

Strange Country

Luz is the ancient name of a royal Canaanite city, connected with Bethel (Genesis 28:19; 35:6). Luz and Bethel represent the same town - the former the Canaanite name, and the latter the Hebrew name. According to the King James Version (KJV), Luz was renamed by Jacob: "And he called the name of that place Bethel: but the name of that city was called Luz at the first.” (Genesis 28:19)

When the pharaohs ruled Egypt and the ancient Greeks built their first cities, a mysterious people called the Canaanites dominated the Near East. Around 4000 years ago, they built cities across the Levant, which includes present-day Lebanon, Israel, Jordan, and part of Syria.

The Bible’s Old Testament, which suggests a grisly end for many Canaanites: After the Israelites’ exodus from Egypt, God ordered them to destroy Canaan and its people (though other passages suggest that some Canaanites may have survived).

What was, “Strange” about the Canaanites?

The Canaanites were polytheistic people worshipping many pagan gods and goddesses. Symbols/idols/images were made to represent each god/goddess. Temple prostitution was part of the worship of gods and goddesses. Human and animal sacrifices were made to the gods/goddesses.

In King James Version Translation the first mention comes up at Genesis 35:2

Then Jacob said unto his household, and to all that were with him, Put away the strange mighty ones that are among you, and be clean, and change your garments:

Strange mighty ones (Genesis 35:2)

New International Version

So Jacob said to his household and to all who were with him, "Get rid of the foreign gods you have with you, and purify yourselves and change your clothes.

New Living Translation

So Jacob told everyone in his household, “Get rid of all your pagan idols, purify yourselves, and put on clean clothing.

King James Bible

Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments: 

HOW MANY TIMES THE WORD, “STRANGE” OCCURS IN THE BIBLE?

The word, “Strange” in the whole Bible appears approximately 251 times. 211 times in the Hebrew Scriptures (Old Testament) and 40 times in the Greek Scriptures (New Testament).

Secular definition of word Strange: Oxford Dictionary has 2 meanings: 1. unusual or surprising; difficult to understand or explain. 2. Not previously visited, seen, or encountered; unfamiliar or alien.

Webster’s 1828 Dictionary defines Strange as “Foreign belonging to another country”.

Strong’s Hebrew Word Dictionary meaning:

2114 [e]

זָרָ֔ה
zā-rāh,

profane

 

Strong's Definitions

guwr, goor; a primitive root; properly, to turn aside from the road (for a lodging or any other purpose), i.e. sojourn (as a guest); also to shrink, fear (as in a strange place); also to gather for hostility (as afraid): — abide, assemble, be afraid, dwell, fear, gather (together), inhabitant, remain, sojourn, stand in awe, (be) stranger, X surely.

 Outline of Biblical Usage

1. To be strange, be a stranger

a. (Qal)

1. To become estranged

2. Strange, another, stranger, foreigner, an enemy (participle)

3. Loathsome (of breath) (participle)

4. Strange woman, prostitute, harlot (meton)

b. (Niphal) to be estranged

c. (Hophal) to be a stranger, be one alienated 

What was the STRANGE FIRE & INCENSE that Aaron’s two sons offered at the temple to Yahweh? Leviticus 10:1 & 2

The deaths of Aaron’s sons Nadab and Abihu were a result of offering incense and strange fire which Yahweh had not commanded. But what was the nature of the incense and strange fire?

The first piece of evidence is the nature of altars in the ancient world. Unlike Yahweh’s altars, ancient Near Eastern texts hold evidence that single altars could be used for multiple gods. In The Zurku Festival, repeated ritual upon one altar is used for many gods such as Ea, the Moon and Sun, and Nergal. Within it, one altar and sacrifice are utilized as “sacrificial homage for all the gods with a ewe” (William W. Hallo 1997, 433).

There was always a fire burning continuously with the Temple precincts at the Bronze Altar.  But it appears from a close inspection of the context of scripture in Leviticus Chapter 10 that Aaron’s both sons may have brought an external strange or foreign fire from another Altar from outside the camp.

Yahweh in no manner ordered the incense and strange fire because it was completely foreign and apart from Elohim.  Aaron’s two son’s Nadab and Abihu opposed the strict ritual process by doing what Yahweh did not command. It was not of Elohim Yahweh.

In the Torah, זָר is used in contexts to describe laypersons (Exodus 29:33, Leviticus 22:10, etc.), strange fire as related to Aaron’s sons (Numbers 3:4, Lev 10:1), and command not to offer strange incense (Exodus 30:9). Deuteronomy 32:16 once uses “strange” to describe other gods. Throughout the remainder of the Hebrew Bible, “stranger” references an adulteress (Proverbs 22:14) and foreigners.

If “strange” is understood directly in the context of the Torah, it can be understood as a “layperson” fire. Within a Leviticus temple context, the laypersons fire would have perhaps been unsuitable and unholy for offering, as it was not set apart (holy). While the temple centered on holiness, laypersons were less holy than the priests. With this in mind, the “strange fire” was an unholy offering. This is supportable outside of the Torah because the remainder of the Hebrew Bible uses “strange” in some sense of lack of holiness, whether it is an adulteress or foreigner.