Leviticus 21
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Commentaries
Excerpts gathered from published commentaries to ground the reading.
There shall none be defiled for the dead - No priest shall assist in laying out a dead body, or preparing it for interment. Any contact with the dead was supposed to be of a defiling nature, probably because putrefaction had then taken place; and animal putrefaction was ever held in detestation by all men.
Open source ↗OF THE PRIESTS' MOURNING. (Lev. 21:1-24) There shall none be defiled for the dead among his people--The obvious design of the regulations contained in this chapter was to keep inviolate the purity and dignity of the sacred office. Contact with a corpse, or even contiguity to the place where it lay, entailing ceremonial defilement (Num 19:14), all mourners were debarred from the tabernacle for a week; and as the exclusion of a priest during that period would have been attended with great inconvenience, the whole order were enjoined to abstain from all approaches to the dead, except at the funerals of relatives, to whom affection or necessity might call them to perform the last offices. Those exceptional cases, which are specified, were strictly confined to the members of their own family, within the nearest degrees of kindred.
Open source ↗And the Lord said unto Moses,.... According to some Jewish writers this was said on the day the tabernacle was set up; no doubt it was delivered at the same time the above laws were given; and as care was taken for the purity and holiness of the Israelites in general, it was necessary that the priests that were concerned in a more especial manner in the service and worship of God should be holy also, and have some instructions given them to take care and keep themselves from all defilements; and particularly the Jewish writers observe, that this paragraph or section concerning the priests follows upon, and is in connection with the law concerning such as have familiar spirits, and wizards, to teach men, that in matters of doubt and difficulty they should not have recourse to such persons, but to the priests of the Lord: speak unto the priests, the sons of Aaron; the priests, whether elder or younger, whether fit for service, and whether having blemishes, or not; for there are some things which concern them, and these are sons, male children of Aaron, as the Targum of Jonathan, and not daughters, as Jarchi and others observe; for they were not obliged to regard the laws and rules here given: and say unto them, there shall none be defiled for the dead among his people; by entering into a tent or house where a dead body lay, by touching it, or by hearing it, or attending it to the grave, or by any expressions of mourning for it, see Num 19:11; that is, for any person in common that were of his people, that were not nearly related to him, as in the cases after excepted; so it was a custom with the Romans, as we are told (n), that such as were polluted by funerals might not sacrifice, which shows that priests were not allowed to attend funerals, which perhaps might be taken…
Open source ↗The priest was not to defile himself on account of a soul, i.e., a dead person (nephesh, as in Lev 19:28), among his countrymen, unless it were of his kindred, who stood near to him (i.e., in the closest relation to him), formed part of the same family with him (cf. Lev 21:3), such as his mother, father, son, daughter, brother, or a sister who was still living with him as a virgin and was not betrothed to a husband (cf. Eze 44:25). As every corpse not only defiled the persons who touched it, but also the tent or dwelling in which the person had died (Num 19:11, Num 19:14); in the case of death among members of the family or household, defilement was not to be avoided on the part of the priest as the head of the family. It was therefore allowable for him to defile himself on account of such persons as these, and even to take part in their burial. The words of Lev 21:4 are obscure: "He shall not defile himself בּעמּיו בּעל, i.e., as lord (pater-familias) among his countrymen, to desecrate himself;" and the early translators have wandered in uncertainty among different renderings. In all probability בּעל denotes the master of the house or husband. But, for all that, the explanation given by Knobel and others, "as a husband he shall not defile himself on the death of his wife, his mother-in-law and daughter-in-law, by taking part in their burial," is decidedly to be rejected. For, apart from the unwarrantable introduction of the mother-in-law and daughter-in-law, there is sufficient to prevent our thinking of defilement on the death of a wife, in the fact that the wife is included in the "kin that is near unto him" in Lev 21:2, though not in the way that many Rabbins suppose, who maintain that שׁאר signifies wife, but implicite, the wife not being expressly mentioned, becau…
Open source ↗It was before appointed that the priests should teach the people the statutes God had given concerning the difference between clean and unclean, Lev 10:10, Lev 10:11. Now here it is provided that they should themselves observe what they were to teach the people. Note, Those whose office it is to instruct must do it by example as well as precept, Ti1 4:12. The priests were to draw nearer to God than any of the people, and to be more intimately conversant with sacred things, and therefore it was required of them that they should keep at a greater distance than others from every thing that was defiling and might diminish the honour of their priesthood. I. They must take care not to disparage themselves in their mourning for the dead. All that mourned for the dead were supposed to come near the body, if not to touch it: and the Jews say, "It made a man ceremonially unclean to come within six feet of a dead corpse;" nay, it is declared (Num 19:14) that all who come into the tent where the dead body lies shall be unclean seven days. Therefore all the mourners that attended the funeral could not but defile themselves, so as not to be fit to come into the sanctuary for seven days: for this reason it is ordered, 1. That the priests should never put themselves under this incapacity of coming into the sanctuary, unless it were for one of their nearest relations, Lev 21:1-3. A priest was permitted to do it for a parent or a child, for a brother or an unmarried sister, and therefore, no doubt (though this is not mentioned) for the wife of his bosom; for Ezekiel, a priest, would have mourned for his wife if he had not been particularly prohibited, Eze 24:17. By this allowance God put an honour upon natural affection, and favoured it so far as to dispense with the attendance of his se…
Open source ↗21:1–22:33 This section, which covers priestly regulations, is punctuated six times with the phrase I am the Lord who makes . . . holy (21:15, 23; 22:9, 16, 32; cp. 21:8). The words reaffirm the necessary connection between the holiness of God and the holiness expected of the priesthood, and by extension, of all Israel (see 8:10; 11:44-45; 19:2). Priests are specifically addressed in 21:1–22:16, while both clergy and laity are included in 22:17-33. 21:1-4 Touching a dead body rendered a person unclean for seven days. Because a priest had to be prepared to deal with holy things at all times, he was not allowed to handle a dead body, even of a relative, or else he could be unfit to minister when needed. The only exceptions were his closest relatives because there might not be anyone else who could bury the bodies.
Open source ↗Original language
The Hebrew and Greek words behind this passage, with Strong's numbers — from openscriptures (CC BY-SA).
יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God אָמַר (ʼâmar, H559) — to say (used with great latitude) מֹשֶׁה (Môsheh, H4872) — Mosheh, the Israelite lawgiver כֹּהֵן (kôhên, H3548) — literally one officiating, a priest; also (by courtesy) an acting priest (although a… בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… אַהֲרוֹן (ʼAhărôwn, H175) — Aharon, the brother of Moses טָמֵא (ṭâmêʼ, H2930) — to be foul, especially in a ceremial or moral sense (contaminated) נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence…
Open source ↗שְׁאֵר (shᵉʼêr, H7607) — flesh (as swelling out), as living or forfood; generally food of any kind; figuratively,… קָרוֹב (qârôwb, H7138) — near (in place, kindred or time) אֵם (ʼêm, H517) — a mother (as the bond of the family); in a wide sense (both literally and figuratively… אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… בַּת (bath, H1323) — a daughter (used in the same wide sense as other terms of relationship, literally and… אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or…
Open source ↗אָחוֹת (ʼâchôwth, H269) — a sister (used very widely (like brother), literally and figuratively) בְּתוּלָה (bᵉthûwlâh, H1330) — a virgin (from her privacy); sometimes (by continuation) a bride; also (figuratively) a… קָרוֹב (qârôwb, H7138) — near (in place, kindred or time) אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… טָמֵא (ṭâmêʼ, H2930) — to be foul, especially in a ceremial or moral sense (contaminated)
Open source ↗טָמֵא (ṭâmêʼ, H2930) — to be foul, especially in a ceremial or moral sense (contaminated) בַּעַל (baʻal, H1167) — a master; hence, a husband, or (figuratively) owner (often used with another noun in… עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… חָלַל (châlal, H2490) — properly, to bore, i.e. (by implication) to wound, to dissolve; figuratively, to profane…
Open source ↗קָרַח (qârach, H7139) — to depilate קׇרְחָה (qorchâh, H7144) — baldness רֹאשׁ (rôʼsh, H7218) — the head (as most easily shaken), whether literal or figurative (in many applications, of… גָּלַח (gâlach, H1548) — properly, to be bald, i.e. (causatively) to shave; figuratively to lay waste פֵּאָה (pêʼâh, H6285) — properly, mouth in a figurative sense, i.e. direction, region, extremity זָקָן (zâqân, H2206) — the beard (as indicating age) שָׂרַט (sâraṭ, H8295) — to gash שֶׂרֶט (sereṭ, H8296) — an incision בָּשָׂר (bâsâr, H1320) — flesh (from its freshness); by extension, body, person; also (by euphemistically) the…
Open source ↗קֹדֶשׁ (qôdesh, H6944) — a sacred place or thing; rarely abstract, sanctity אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… חָלַל (châlal, H2490) — properly, to bore, i.e. (by implication) to wound, to dissolve; figuratively, to profane… שֵׁם (shêm, H8034) — an appellation, as amark or memorial of individuality; by implication honor, authority,… אִשָּׁה (ʼishshâh, H801) — properly, a burnt-offering; but occasionally of any sacrifice יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God לֶחֶם (lechem, H3899) — food (for man or beast), especially bread, or grain (for making it) קָרַב (qârab, H7126) — to approach (causatively, bring near) for whatever purpose קָדוֹשׁ (qâdôwsh, H6918) — sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a…
Open source ↗לָקַח (lâqach, H3947) — to take (in the widest variety of applications) אִשָּׁה (ʼishshâh, H802) — a woman זָנָה (zânâh, H2181) — to commit adultery (usually of the female, and less often of simple fornication, rarely… חָלָל (châlâl, H2491) — pierced (especially to death); figuratively, polluted גָּרַשׁ (gârash, H1644) — to drive out from a possession; especially to expatriate or divorce אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… קָדוֹשׁ (qâdôwsh, H6918) — sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a… אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with…
Open source ↗קָדַשׁ (qâdash, H6942) — to be (causatively, make, pronounce or observe as) clean (ceremonially or morally) קָרַב (qârab, H7126) — to approach (causatively, bring near) for whatever purpose לֶחֶם (lechem, H3899) — food (for man or beast), especially bread, or grain (for making it) אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… קָדוֹשׁ (qâdôwsh, H6918) — sacred (ceremonially or morally); (as noun) God (by eminence), an angel, a saint, a… יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God
Open source ↗בַּת (bath, H1323) — a daughter (used in the same wide sense as other terms of relationship, literally and… אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… כֹּהֵן (kôhên, H3548) — literally one officiating, a priest; also (by courtesy) an acting priest (although a… חָלַל (châlal, H2490) — properly, to bore, i.e. (by implication) to wound, to dissolve; figuratively, to profane… זָנָה (zânâh, H2181) — to commit adultery (usually of the female, and less often of simple fornication, rarely… אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application שָׂרַף (sâraph, H8313) — to be (causatively, set) on fire אֵשׁ (ʼêsh, H784) — fire (literally or figuratively)
Open source ↗גָּדוֹל (gâdôwl, H1419) — great (in any sense); hence, older; also insolent כֹּהֵן (kôhên, H3548) — literally one officiating, a priest; also (by courtesy) an acting priest (although a… אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… רֹאשׁ (rôʼsh, H7218) — the head (as most easily shaken), whether literal or figurative (in many applications, of… מִשְׁחָה (mishchâh, H4888) — unction (the act); by implication, a consecratory gift שֶׁמֶן (shemen, H8081) — grease, especially liquid (as from the olive, often perfumed); figuratively, richness יָצַק (yâtsaq, H3332) — properly, to pour out (transitive or intransitive); by implication, to melt or cast as… מָלֵא (mâlêʼ, H4390) — to fill or (intransitively) be full of, in a wide application (literally and figuratively) יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), לָבַשׁ (lâbash, H3847) — properly, wrap around, i.e. (by implication) to put on agarment or clothe (oneself, or… בֶּגֶד (beged, H899) — a covering, i.e. clothing; also treachery or pillage פָּרַע (pâraʻ, H6544) — to loosen; by implication, to expose, dismiss; figuratively, absolve, begin פָּרַם (pâram, H6533) — to tear
Open source ↗בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) מוּת (mûwth, H4191) — to die (literally or figuratively); causatively, to kill נֶפֶשׁ (nephesh, H5315) — properly, a breathing creature, i.e. animal of (abstractly) vitality; used very widely in… טָמֵא (ṭâmêʼ, H2930) — to be foul, especially in a ceremial or moral sense (contaminated) אָב (ʼâb, H1) — father, in a literal and immediate, or figurative and remote application אֵם (ʼêm, H517) — a mother (as the bond of the family); in a wide sense (both literally and figuratively…
Open source ↗יָצָא (yâtsâʼ, H3318) — to go (causatively, bring) out, in a great variety of applications, literally and… מִקְדָּשׁ (miqdâsh, H4720) — a consecrated thing or place, especially, a palace, sanctuary (whether of Jehovah or of… חָלַל (châlal, H2490) — properly, to bore, i.e. (by implication) to wound, to dissolve; figuratively, to profane… אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… נֶזֶר (nezer, H5145) — properly, something set apart, i.e. (abstractly) dedication (of a priet or Nazirite);… מִשְׁחָה (mishchâh, H4888) — unction (the act); by implication, a consecratory gift שֶׁמֶן (shemen, H8081) — grease, especially liquid (as from the olive, often perfumed); figuratively, richness יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God
Open source ↗לָקַח (lâqach, H3947) — to take (in the widest variety of applications) אִשָּׁה (ʼishshâh, H802) — a woman בְּתוּלִים (bᵉthûwlîym, H1331) — (collectively and abstractly) virginity; by implication and concretely, the tokens of it
Open source ↗אַלְמָנָה (ʼalmânâh, H490) — a widow; also a desolate place גָּרַשׁ (gârash, H1644) — to drive out from a possession; especially to expatriate or divorce חָלָל (châlâl, H2491) — pierced (especially to death); figuratively, polluted זָנָה (zânâh, H2181) — to commit adultery (usually of the female, and less often of simple fornication, rarely… לָקַח (lâqach, H3947) — to take (in the widest variety of applications) בְּתוּלָה (bᵉthûwlâh, H1330) — a virgin (from her privacy); sometimes (by continuation) a bride; also (figuratively) a… עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… אִשָּׁה (ʼishshâh, H802) — a woman
Open source ↗Cross-references
Other passages the community most often connects to this one. Tap to read.
A priest must not defile himself by going near a dead person. However, for a father, a mother, a son, a daughter, a brother, or an unmarried sister, he may do so,
He must not go near any dead body; he must not defile himself, even for his father or mother.
This is the law when a person dies in a tent: Everyone who enters the tent and everyone already in the tent will be unclean for seven days,
You must not make any cuts in your bodies for the dead or put tattoo marks on yourselves. I am the LORD.
Anyone in the open field who touches someone who has been killed by the sword or has died of natural causes, or anyone who touches a human bone or a grave, will be unclean for seven days.
“And now this decree is for you, O priests:
“Hear this, O priests! Take heed, O house of Israel! Give ear, O royal house! For this judgment is against you because you have been a snare at Mizpah, a net spread out on Tabor.
Then you will know that I have sent you this commandment so that My covenant with Levi may continue,” says the LORD of Hosts.