Leviticus 21:1
Leviticus 21:1 in Multiple Translations
Then the LORD said to Moses, “Speak to Aaron’s sons, the priests, and tell them that a priest is not to defile himself for a dead person among his people,
And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people:
And Jehovah said unto Moses, Speak unto the priests, the sons of Aaron, and say unto them, There shall none defile himself for the dead among his people;
And the Lord said to Moses, Say to the priests, the sons of Aaron, Let no man make himself unclean for the dead among his people;
The Lord told Moses, “Tell Aaron's sons, the priests: A priest is not to make himself unclean by touching the dead body of any of his relatives.
And the Lord said vnto Moses, Speake vnto the Priestes the sonnes of Aaron, and say vnto them, Let none be defiled by the dead among his people,
And Jehovah saith unto Moses, 'Speak unto the priests, sons of Aaron, and thou hast said unto them, For [any] person [a priest] is not defiled among his people,
The LORD said to Moses, “Speak to the priests, the sons of Aaron, and say to them, ‘A priest shall not defile himself for the dead among his people,
And the LORD said to Moses, Speak to the priests, the sons of Aaron, and say to them, There shall none be defiled for the dead among his people:
The Lord said also to Moses: Speak to the priests the sons of Aaron, and thou shalt say to them: Let not a priest incur an uncleanness at the death of his citizens:
Yahweh also said to Moses/me, “Speak to the priests, the sons of Aaron, and say to them,
Berean Amplified Bible — Leviticus 21:1
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Leviticus 21:1 Interlinear (Deep Study)
BIB
HEB
וַ/יֹּ֤אמֶר
יְהוָה֙
אֶל
מֹשֶׁ֔ה
אֱמֹ֥ר
אֶל
הַ/כֹּהֲנִ֖ים
בְּנֵ֣י
אַהֲרֹ֑ן
וְ/אָמַרְתָּ֣
אֲלֵ/הֶ֔ם
לְ/נֶ֥פֶשׁ
לֹֽא
יִטַּמָּ֖א
בְּ/עַמָּֽי/ו
וַ/יֹּ֤אמֶר
ʼâmar
H559
to say
Conj | V-Qal-ConsecImperf-3ms
יְהוָה֙
Yᵉhôvâh
H3068
The Lord
N-proper
אֶל
ʼêl
H413
to(wards)
Prep
מֹשֶׁ֔ה
Môsheh
H4872
Moses
N-proper
אֱמֹ֥ר
ʼâmar
H559
to say
V-Qal-Impv-2ms
אֶל
ʼêl
H413
to(wards)
Prep
הַ/כֹּהֲנִ֖ים
kôhên
H3548
priest
Art | N-mp
בְּנֵ֣י
bên
H1121
son
N-mp
אַהֲרֹ֑ן
ʼAhărôwn
H175
Aaron
N-proper
וְ/אָמַרְתָּ֣
ʼâmar
H559
to say
Conj | V-Qal-2ms
אֲלֵ/הֶ֔ם
ʼêl
H413
to(wards)
Prep | Suff
לְ/נֶ֥פֶשׁ
nephesh
H5315
soul
Prep | N-cs
לֹֽא
lôʼ
H3808
not
Part
יִטַּמָּ֖א
ṭâmêʼ
H2930
to defile
V-Hithpael-Imperf-3ms
בְּ/עַמָּֽי/ו
ʻam
H5971
Amaw
Prep | N-mp | Suff
Hebrew Word Study
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Hebrew Word Reference — Leviticus 21:1
וַ/יֹּ֤אמֶר
ʼâmar
H559
"to say"
Conj | V-Qal-ConsecImperf-3ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
יְהוָה֙
Yᵉhôvâh
H3068
"The Lord"
N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
מֹשֶׁ֔ה
Môsheh
H4872
"Moses"
N-proper
Moses, the Israelite leader, was born to Amram and Jochebed and led the Exodus from Egypt. He received the law from God and is considered a key figure in the Bible. Moses means 'drawn' in Hebrew.
Definition: A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.2.10; son of: Amram (H6019) and Jochebed (H3115); brother of: Aaron (H0175) and Miriam (H4813); married to Zipporah (H6855); father of: Gershom (H1647) and Eliezer (H0461H); also called Manasseh at Jdg.18.30(?) § Moses = "drawn" the prophet and lawgiver, leader of the exodus
Usage: Occurs in 704 OT verses. KJV: Moses. See also: Exodus 2:10; Exodus 13:1; Exodus 32:21.
אֱמֹ֥ר
ʼâmar
H559
"to say"
V-Qal-Impv-2ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
אֶל
ʼêl
H413
"to(wards)"
Prep
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
הַ/כֹּהֲנִ֖ים
kôhên
H3548
"priest"
Art | N-mp
In the Bible, a priest is a person who serves God and leads others in worship, like the Levitical priests in Exodus. They were responsible for making sacrifices and following God's laws. This term is also used to describe Jesus as a priest-king.
Definition: 1) priest, principal officer or chief ruler 1a) priest-king (Melchizedek, Messiah) 1b) pagan priests 1c) priests of Jehovah 1d) Levitical priests 1e) Zadokite priests 1f) Aaronic priests 1g) the high priest Aramaic equivalent: ka.hen (כָּהֵן "priest" H3549)
Usage: Occurs in 653 OT verses. KJV: chief ruler, [idiom] own, priest, prince, principal officer. See also: Genesis 14:18; Leviticus 13:33; Numbers 17:2.
בְּנֵ֣י
bên
H1121
"son"
N-mp
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Definition: : child/son
Usage: Occurs in 3653 OT verses. KJV: [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth. See also: Genesis 3:16; Genesis 23:3; Genesis 34:18.
אַהֲרֹ֑ן
ʼAhărôwn
H175
"Aaron"
N-proper
Aaron was the brother of Moses and the first high priest of the Israelites. He was a leader in the Exodus from Egypt and played a key role in the early history of the Israelites. His story is told in Exodus and Leviticus.
Definition: A man of the tribe of Levi living at the time of Egypt and Wilderness, first mentioned at Exo.4.14; son of: Amram (H6019) and Jochebed (H3115); brother of: Moses (H4872) and Miriam (H4813); married to Elisheba (H0472); father of: Nadab (H5070), Abihu (H0030), Eleazar (H0499) and Ithamar (H0385) Also named: Aarōn (Ἀαρών "Aaron" G0002) § Aaron = "light bringer" brother of Moses, a Levite and the first high priest
Usage: Occurs in 328 OT verses. KJV: Aaron. See also: Exodus 4:14; Exodus 34:31; Numbers 3:39.
וְ/אָמַרְתָּ֣
ʼâmar
H559
"to say"
Conj | V-Qal-2ms
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
אֲלֵ/הֶ֔ם
ʼêl
H413
"to(wards)"
Prep | Suff
This Hebrew word means 'to' or 'toward', showing direction or movement. It appears in many books, including Genesis and Exodus, to indicate where someone is going. The KJV translates it in various ways, like 'about', 'according to', or 'against'.
Definition: 1) to, toward, unto (of motion) 2) into (limit is actually entered) 2a) in among 3) toward (of direction, not necessarily physical motion) 4) against (motion or direction of a hostile character) 5) in addition to, to 6) concerning, in regard to, in reference to, on account of 7) according to (rule or standard) 8) at, by, against (of one's presence) 9) in between, in within, to within, unto (idea of motion to)
Usage: Occurs in 4205 OT verses. KJV: about, according to, after, against, among, as for, at, because(-fore, -side), both...and, by, concerning, for, from, [idiom] hath, in(-to), near, (out) of, over, through, to(-ward), under, unto, upon, whether, with(-in). See also: Genesis 1:9; Genesis 21:14; Genesis 31:13.
לְ/נֶ֥פֶשׁ
nephesh
H5315
"soul"
Prep | N-cs
The Hebrew word for soul or living being, used in the Bible to describe the essence of a person or animal. It encompasses the ideas of life, breath, and vitality, and is translated as 'soul' or 'creature' in the KJV. This word is central to biblical concepts of humanity and existence.
Definition: 1) soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion 1a) that which breathes, the breathing substance or being, soul, the inner being of man 1b) living being 1c) living being (with life in the blood) 1d) the man himself, self, person or individual 1e) seat of the appetites 1f) seat of emotions and passions 1g) activity of mind 1g1) uncertain 1h) activity of the will 1h1) uncertain 1i) activity of the character 1i1) uncertain
Usage: Occurs in 683 OT verses. KJV: any, appetite, beast, body, breath, creature, [idiom] dead(-ly), desire, [idiom] (dis-) contented, [idiom] fish, ghost, [phrase] greedy, he, heart(-y), (hath, [idiom] jeopardy of) life ([idiom] in jeopardy), lust, man, me, mind, mortally, one, own, person, pleasure, (her-, him-, my-, thy-) self, them (your) -selves, [phrase] slay, soul, [phrase] tablet, they, thing, ([idiom] she) will, [idiom] would have it. See also: Genesis 1:20; Leviticus 26:43; Judges 18:25.
לֹֽא
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
יִטַּמָּ֖א
ṭâmêʼ
H2930
"to defile"
V-Hithpael-Imperf-3ms
This Hebrew word means to be foul or contaminated, often in a moral or ceremonial sense. It is used in the Bible to describe something that is unclean or polluted. In the book of Leviticus, it talks about being unclean and how to become clean again.
Definition: 1) to be unclean, become unclean, become impure 1a) (Qal) to be or become unclean 1a1) sexually 1a2) religiously 1a3) ceremonially 1b) (Niphal) 1b1) to defile oneself, be defiled 1b1a) sexually 1b1b) by idolatry 1b1c) ceremonially 1b2) to be regarded as unclean 1c) (Piel) 1c1) to defile 1c1a) sexually 1c1b) religiously 1c1c) ceremonially 1c2) to pronounce unclean, declare unclean (ceremonially) 1c3) to profane (God's name) 1d) (Pual) to be defiled 1e) (Hithpael) to be unclean 1f) (Hothpael) to be defiled
Usage: Occurs in 142 OT verses. KJV: defile (self), pollute (self), be (make, make self, pronounce) unclean, [idiom] utterly. See also: Genesis 34:5; Leviticus 22:5; Psalms 79:1.
בְּ/עַמָּֽי/ו
ʻam
H5971
"Amaw"
Prep | N-mp | Suff
A people or nation is what this Hebrew word represents, like the nation of Israel in Exodus 33:13. It can also mean a tribe, troops, or attendants, and is used to describe a group of people gathered together. The word is often used to refer to the people of God.
Definition: This name means nation, people
Usage: Occurs in 1655 OT verses. KJV: folk, men, nation, people. See also: Genesis 11:6; Exodus 16:4; Leviticus 17:9.
Study Notes — Leviticus 21:1
Show Verse Quote Highlights
- Context
- Cross References
- Leviticus 21:1 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Leviticus 21:1
- Jamieson-Fausset-Brown on Leviticus 21:1
- Matthew Poole's Commentary on Leviticus 21:1
- Trapp's Commentary on Leviticus 21:1
- Ellicott's Commentary on Leviticus 21:1
- Adam Clarke's Commentary on Leviticus 21:1
- Cambridge Bible on Leviticus 21:1
- Whedon's Commentary on Leviticus 21:1
- Sermons on Leviticus 21:1
Context — Holiness Required of Priests
1Then the LORD said to Moses, “Speak to Aaron’s sons, the priests, and tell them that a priest is not to defile himself for a dead person among his people,
2except for his immediate family—his mother, father, son, daughter, or brother, 3or his unmarried sister who is near to him, since she has no husband.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Ezekiel 44:25 | 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, |
| 2 | Leviticus 21:11 | He must not go near any dead body; he must not defile himself, even for his father or mother. |
| 3 | Leviticus 10:6–7 | Then Moses said to Aaron and his sons Eleazar and Ithamar, “Do not let your hair become disheveled and do not tear your garments, or else you will die, and the LORD will be angry with the whole congregation. But your brothers, the whole house of Israel, may mourn on account of the fire that the LORD has ignited. You shall not go outside the entrance to the Tent of Meeting, or you will die, for the LORD’s anointing oil is on you.” So they did as Moses instructed. |
| 4 | Leviticus 19:28 | You must not make any cuts in your bodies for the dead or put tattoo marks on yourselves. I am the LORD. |
| 5 | Numbers 19:14 | 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, |
| 6 | Malachi 2:4 | Then you will know that I have sent you this commandment so that My covenant with Levi may continue,” says the LORD of Hosts. |
| 7 | Numbers 19:16 | 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. |
| 8 | Hosea 5:1 | “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. |
| 9 | Malachi 2:1 | “And now this decree is for you, O priests: |
Leviticus 21:1 Summary
This verse is saying that priests were not allowed to make themselves unclean by being near a dead body, because they had to be special and set apart to serve God. This was to help them remember that God is holy and separate from sin, as seen in Isaiah 6:1-5 and Revelation 4:8. Just like the priests, we as believers are called to be set apart and to live in a way that honors God, as seen in 1 Peter 1:15-16 and 2 Corinthians 7:1. We can learn from this verse the importance of maintaining spiritual purity and focusing on God in our own lives.
Frequently Asked Questions
Why were priests not allowed to defile themselves for a dead person among their people?
According to Leviticus 21:1, priests were not to defile themselves for a dead person among their people, as they were to maintain a high level of ritual purity to serve in the temple, as also seen in Ezekiel 44:25-27. This was to honor God and maintain the sanctity of their office.
Did this rule apply to all dead people, or were there exceptions?
As seen in the surrounding verses, Leviticus 21:2-3, there were exceptions for immediate family members, such as a mother, father, son, daughter, or brother, or an unmarried sister who had no husband, indicating that family ties were still important.
How does this relate to the concept of death and mourning in the Bible?
In the Bible, death is seen as a natural part of life, but also as a reminder of sin, as seen in Romans 5:12-14 and Genesis 3:19. The rules for mourning and defilement were in place to help the Israelites remember the seriousness of sin and the importance of ritual purity, as also seen in Numbers 19:11-22.
What can we learn from this verse about the role of priests in the Old Testament?
This verse highlights the importance of the priestly office in the Old Testament, as seen in Exodus 28:1 and Hebrews 7:26-28, and the need for priests to maintain ritual purity to serve as mediators between God and his people.
Reflection Questions
- What are some ways that I can maintain spiritual purity in my own life, and what are the consequences of not doing so?
- How can I balance the need to mourn and show respect for the dead with the need to maintain spiritual purity and focus on God?
- What does this verse teach me about the importance of honoring God and maintaining the sanctity of my own 'office' or role as a believer?
- How can I apply the principles of ritual purity and respect for God's holiness to my own life and relationships?
Gill's Exposition on Leviticus 21:1
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
Jamieson-Fausset-Brown on Leviticus 21:1
And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people: There shall none be defiled for the dead , [ lªnepesh (H5315)] - for a soul.
Matthew Poole's Commentary on Leviticus 21:1
CHAPTER 21 Priests must not defile themselves, in mourning over the dead: cases excepted, . Nor marry with a whore, profane, or divorced woman, ,8. His daughter, if a whore, to be burnt with fire, . The high priest must in no case defile himself with the dead, : must marry a virgin of his people, . Persons having bodily defects allowed to eat of the holy things, but not to serve in the tabernacle, or offer to God, . To wit, by touching of the dead body, or abiding in the same house with it, or assisting at his funerals, or eating of the funeral feast. The reason of this law is evident, because by such pollution they were excluded from converse with men, to whom by their function they were to be serviceable upon all occasions, and from the handling of holy things, 19:11,14,16 Deuteronomy 26:14 . And God would hereby teach them, and in them all successive ministers of holy things, that they ought so entirely to give themselves to the service of God, that they ought to renounce all expressions of natural affections, and all worldly employments, so far as they are impediments to the discharge of their holy services. See ,7 Deuteronomy 33:9 . Hereby also God would beget in the people a greater reverence to the priestly function, and oblige the priests to a greater degree of strictness and purity than other men.
Trapp's Commentary on Leviticus 21:1
Leviticus 21:1 And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people:Ver. 1. There shall none be defiled for the dead.] This holy abstinence of the priests in matter of mourning, marriage, &c., figured the transcendent holiness of Christ: the devils could call him that Holy One of God. It taught also both ministers and people, who are "a kingdom of priests"; (1.) Well to govern their passions, and to be patterns of patience; (2.) Ever to keep such a Sabbath of spirit, that by no dead works, or persons dead in trespasses and sins, they be hindered in the discharge of their duties of either calling.
Ellicott's Commentary on Leviticus 21:1
XXI.(1) And the Lord said unto Moses.—The laws about the purity and holiness of the Jewish community, and of every individual lay member, enacted in Leviticus 11:1 to Leviticus 20:27, are now followed by statutes respecting the purity and holiness of the priesthood who minister in holy things in behalf of the people, and who, by virtue of their high office, were to be models of both ceremonial and moral purity. Speak unto the priests the sons of Aaron.—Moses is ordered to communicate these statutes to the priests as the sons of Aaron. The peculiar phrase “the priests the sons of Aaron,” which only occurs here—since in all other six passages in the Pentateuch it is the reverse, “the sons of Aaron the priests” (see Leviticus 1:5; Leviticus 1:8; Leviticus 1:11; Leviticus 2:2; Leviticus 3:2; Numbers 10:8; Note on Leviticus 1:5), is designed to inculcate upon them the fact that they are priests by virtue of being the sons of Aaron, and not because of any merit of their own, and that they are to impress the same sentiments upon their issue. This fact, moreover, as the authorities during the second Temple remark, imposes upon the priests the duty of bringing up their children in such a manner as to make them morally and intellectually fit to occupy this hereditary office. They also deduce from the emphatic position of the term “priests,” that it only applies to those of them who are fit to perform their sacerdotal duties, and not to the disqualified priests (see Leviticus 21:15). There shall none be defiled for the dead.— Better, He shall not defile himself for a dead person; that is, the priest is not to contract defilement by contact with the body of any dead person. What constitutes defilement is not specified, but, as is often the case, was left to the administrators of the Law to define more minutely. Accordingly, they enacted that not only touching a dead body, but coming within four cubits of it, entering the house where the corpse lay, entering a burial place, following to the grave, or the manifestation of mourning for the departed, pollutes the priest, and consequently renders him unfit for performing the services of the sanctuary, and for engaging in the services for the people. This they deduced from Numbers 19:11-16. The Egyptian priests were likewise bound to keep aloof from “burials and graves, from impure men and women.” The Romans ordered a bough of a cypress-tree to be stuck at the door of the house in which a dead body was lying, lest a chief priest should unwittingly enter and defile himself.
Among his people—That is, among the tribes or people of Israel, the Jewish community (see Deuteronomy 32:8; Deuteronomy 33:3, &c.).
Adam Clarke's Commentary on Leviticus 21:1
CHAPTER XXI The priests shall not mourn for the dead, except for near relatives, such as mother, father, son, daughter, and sister if a virgin, 1-4. They shall not shave their heads nor beards, nor make any cuttings in the flesh, because they are holy unto God, 5, 6. A priest shall not marry a woman who is a whore, profane, or divorced from her husband, 7, 8. Of the priest's daughter who profanes herself, 9. The high priest shall not uncover his head, or rend his clothes, 10; nor go in unto a dead body, 11; nor go out of the sanctuary, 12. Of his marriage and off-spring, 13-15. No person shall be made a priest that has any blemish nor shall any person with any of the blemishes mentioned here be permitted to officiate in the worship of God, 16-24. NOTES ON CHAP. XXI Verse 1. 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.
Cambridge Bible on Leviticus 21:1
1. Speak unto the priests the sons of Aaron] A quite unusual formula, not occurring elsewhere in the Pentateuch. defile himself for the dead] The defilement caused by touching a dead body lasted for seven days, and required purification by the water in which the ashes of the red heifer have been mixed, Numbers 19:11-20 (P). The Romans (Serv ad Aen. vi. 176) used to set up a branch of cypress in front of a house containing a dead body, lest one of the pontifices should inadvertently enter and so contract pollution.
Whedon's Commentary on Leviticus 21:1
IN THE PRIESTS, Leviticus 21:1 to Leviticus 22:16.Jehovah, having given general statutes to conserve the purity of Israel, now proceeds to legislate for the priests, whose character and conduct are
Sermons on Leviticus 21:1
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The Beard, Its Historical and Biblical Significance by John Weaver | In this sermon, the preacher focuses on the significance of unity among brethren. He urges the audience to judge righteous judgment, emphasizing the importance of looking beyond ou |
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Body Piercing - a Return to Paganism by Peter Hammond | Peter Hammond preaches on the importance of Christians being set apart and holy, contrasting the worldly trend of body modification with the biblical call to honor God with our bod |
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Guidelines for the Godly Man by Eli Brayley | Eli Brayley preaches on the calling of the man of God to live a life of full consecration, obedience, and service unto the Kingdom of God. The purpose of the man of God is to confo |
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The Amaturisation of Missions by Peter Hammond | Peter Hammond addresses the concerning trend of the amateurization of missions, highlighting the influx of untrained, ill-equipped, and short-term 'missionaries' who often hinder r |
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The Peoples Church, Toronto Pm by Richard Wurmbrand | In this video, the speaker shares about various ministries in the Hong Kong field that are supported by the audience. One of the ministries mentioned is the Tell Evangelism Ministr |
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Levitical Ministry - Part 1of4 by T. Austin-Sparks | In this sermon, the speaker discusses the significance of the Levi tribe in the Bible and how it relates to the church. The Levi tribe represents the principle and meaning of the h |
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Chief Cause for Decay in the Church by Ian Murray | In this sermon, the preacher focuses on the verses from the book of Malachi, specifically chapter 4. The text speaks of a day that will come, burning like an oven, where the proud |