1 Yahweh 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,
2 except for his relatives that are near to him: for his mother, for his father, for his son, for his daughter, for his brother,
3 and for his virgin sister who is near to him, who has had no husband; for her he may defile himself.
4 He shall not defile himself, being a chief man among his people, to profane himself.
5 “‘They shall not shave their heads or shave off the corners of their beards or make any cuttings in their flesh.
6 They shall be holy to their God, and not profane the name of their God, for they offer the offerings of Yahweh made by fire, the bread of their God. Therefore they shall be holy.
7 “‘They shall not marry a woman who is a prostitute, or profane. A priest shall not marry a woman divorced from her husband; for he is holy to his God.
8 Therefore you shall sanctify him, for he offers the bread of your God. He shall be holy to you, for I Yahweh, who sanctify you, am holy.
9 “‘The daughter of any priest, if she profanes herself by playing the prostitute, she profanes her father. She shall be burned with fire.
10 “‘He who is the high priest among his brothers, upon whose head the anointing oil is poured, and who is consecrated to put on the garments, shall not let the hair of his head hang loose, or tear his clothes.
11 He must not go in to any dead body, or defile himself for his father or for his mother.
12 He shall not go out of the sanctuary, nor profane the sanctuary of his God; for the crown of the anointing oil of his God is upon him. I am Yahweh.
13 “‘He shall take a wife in her virginity.
14 He shall not marry a widow, or one divorced, or a woman who has been defiled, or a prostitute. He shall take a virgin of his own people as a wife.
15 He shall not profane his offspring among his people, for I am Yahweh who sanctifies him.’”
16 Yahweh spoke to Moses, saying,
17 “Say to Aaron, ‘None of your offspring throughout their generations who has a defect may approach to offer the bread of his God.
18 For whatever man he is that has a defect, he shall not draw near: a blind man, or a lame, or he who has a flat nose, or any deformity,
19 or a man who has an injured foot, or an injured hand,
20 or hunchbacked, or a dwarf, or one who has a defect in his eye, or an itching disease, or scabs, or who has damaged testicles.
21 No man of the offspring of Aaron the priest who has a defect shall come near to offer the offerings of Yahweh made by fire. Since he has a defect, he shall not come near to offer the bread of his God.
22 He shall eat the bread of his God, both of the most holy, and of the holy.
23 He shall not come near to the veil, nor come near to the altar, because he has a defect; that he may not profane my sanctuaries, for I am Yahweh who sanctifies them.’”
5 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 21:1–23As for the priests, he prescribed to them a double degree of purity for he restrained them in the instances above, and moreover forbade them to marry harlots. … Nay, he did not think it proper for the high priest to marry even the widow of one that was dead, though he allowed that to the priests; but he permitted him only to marry a virgin, and to retain her. Whence it is that the high priest is not to come near to one that is dead, although the rest are not prohibited from coming near to their brethren, or parents, or children, when they are dead; but they are to be unblemished in all respects. He ordered that the priest who had any blemish, should have his portion indeed among the priests, but he forbade him to ascend the altar, or to enter into the holy house.
As for the priests, he prescribed to them a double degree of purity for he restrained them in the instances above, and moreover forbade them to marry harlots. … Nay, he did not think it proper for the high priest to marry even the widow of one that was dead, though he allowed that to the priests; but he permitted him only to marry a virgin, and to retain her. Whence it is that the high priest is not to come near to one that is dead, although the rest are not prohibited from coming near to their brethren, or parents, or children, when they are dead; but they are to be unblemished in all respects. He ordered that the priest who had any blemish, should have his portion indeed among the priests, but he forbade him to ascend the altar, or to enter into the holy house.
Josephus, Antiquities of the Jews, Antiquities 3.12.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 21:17–23Priests in whom there was any notable bodily defect are here forbidden from approaching the altar. … the same rule is here laid down, which is afterwards applied to the sacrifices, whereof none but perfect ones were to be offered. … this is justly required in a priest, who cannot be a mediator between God and men unless he is free from every spot. But the analogy must be kept in view between the external figures and the spiritual perfection which existed only in Christ. … He permits them indeed to eat of the sacrifices, because no uncleanness on account of their natural defects could prevent them from partaking of the sacred meals; … they are only forbidden to appear in God's presence as mediators to propitiate Him. And here the imperfection of the legal service betrays itself; for nothing could be found among men which could fully represent the truth. Since then the defects of men rendered it necessary to separate the two connected things, viz., the honor and the burden, hence the Israelites were admonished that another priest was promised them, in whom nothing would be wanting for the consummation of all virtues and perfection.
Priests in whom there was any notable bodily defect are here forbidden from approaching the altar. … the same rule is here laid down, which is afterwards applied to the sacrifices, whereof none but perfect ones were to be offered. … this is justly required in a priest, who cannot be a mediator between God and men unless he is free from every spot. But the analogy must be kept in view between the external figures and the spiritual perfection which existed only in Christ. … He permits them indeed to eat of the sacrifices, because no uncleanness on account of their natural defects could prevent them from partaking of the sacred meals; … they are only forbidden to appear in God's presence as mediators to propitiate Him. And here the imperfection of the legal service betrays itself; for nothing could be found among men which could fully represent the truth. Since then the defects of men rendered it necessary to separate the two connected things, viz., the honor and the burden, hence the Israelites were admonished that another priest was promised them, in whom nothing would be wanting for the consummation of all virtues and perfection.
John Calvin, Commentaries, on 21:16–24; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 21:1–4The 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. … All that mourned for the dead were supposed to come near the body, if not to touch it … 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 servants for seven days, while they indulged themselves in their sorrow for the death of their dear relations; but, beyond this period, weeping must not hinder sowing, nor their affection to their relations take them off from the service of the sanctuary.
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. … All that mourned for the dead were supposed to come near the body, if not to touch it … 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 servants for seven days, while they indulged themselves in their sorrow for the death of their dear relations; but, beyond this period, weeping must not hinder sowing, nor their affection to their relations take them off from the service of the sanctuary.
Matthew Henry, Commentary on the Whole Bible, on 21:1–9; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Leviticus 21:22–23He shall eat the bread of his God,.... That part of the sacrifices which was appropriated by the Lord to the priests, for the maintenance of them and their families; for though their natural infirmities disqualified them for service, yet they did not become hereby impure, either in a moral nor ceremonial sense, and might eat of the sacrifices, which impure persons might not; … these being priests, and having no inheritance, nor any way of getting their livelihood, provision is made for them that they might not perish through their defects in nature, which were not voluntary and brought upon them by themselves, but by the providence of God … though they might not be employed in such sacred service, the Jews in later times have found business for them to employ them in, and that was worming the wood, or searching the wood for worms, which was used in the burning of the sacrifices
He shall eat the bread of his God,.... That part of the sacrifices which was appropriated by the Lord to the priests, for the maintenance of them and their families; for though their natural infirmities disqualified them for service, yet they did not become hereby impure, either in a moral nor ceremonial sense, and might eat of the sacrifices, which impure persons might not; … these being priests, and having no inheritance, nor any way of getting their livelihood, provision is made for them that they might not perish through their defects in nature, which were not voluntary and brought upon them by themselves, but by the providence of God … though they might not be employed in such sacred service, the Jews in later times have found business for them to employ them in, and that was worming the wood, or searching the wood for worms, which was used in the burning of the sacrifices
John Gill, An Exposition of the Old and New Testament, on 21:22–23; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Leviticus 21:5–12But the priests were to be laid under a special injunction, not only that they might exhibit examples of piety in the moderation of their grief, but also by the restraint of their passions, be the better qualified to administer the consolations of religion to others, and show, by their faith in a blessed resurrection, the reasons for sorrowing not as those who have no hope. … The indulgence in the excepted cases of family bereavement, mentioned above … which was granted to the common priests, was denied to him; for his absence from the sanctuary for the removal of any contracted defilement could not have been dispensed with, neither could he have acted as intercessor for the people, unless ceremonially clean.
But the priests were to be laid under a special injunction, not only that they might exhibit examples of piety in the moderation of their grief, but also by the restraint of their passions, be the better qualified to administer the consolations of religion to others, and show, by their faith in a blessed resurrection, the reasons for sorrowing not as those who have no hope. … The indulgence in the excepted cases of family bereavement, mentioned above … which was granted to the common priests, was denied to him; for his absence from the sanctuary for the removal of any contracted defilement could not have been dispensed with, neither could he have acted as intercessor for the people, unless ceremonially clean.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 21:5–6 and 21:10–15; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Leviticus 21
Leviticus 21:1–23, World English Bible
Leviticus 21 in the Bible · Told in the Story: Chapter 17, Be Holy
What others have written
5 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 21:1–23As for the priests, he prescribed to them a double degree of purity for he restrained them in the instances above, and moreover forbade them to marry harlots. … Nay, he did not think it proper for the high priest to marry even the widow of one that was dead, though he allowed that to the priests; but he permitted him only to marry a virgin, and to retain her. Whence it is that the high priest is not to come near to one that is dead, although the rest are not prohibited from coming near to their brethren, or parents, or children, when they are dead; but they are to be unblemished in all respects. He ordered that the priest who had any blemish, should have his portion indeed among the priests, but he forbade him to ascend the altar, or to enter into the holy house.
Josephus, Antiquities of the Jews, Antiquities 3.12.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Leviticus 21:17–23Priests in whom there was any notable bodily defect are here forbidden from approaching the altar. … the same rule is here laid down, which is afterwards applied to the sacrifices, whereof none but perfect ones were to be offered. … this is justly required in a priest, who cannot be a mediator between God and men unless he is free from every spot. But the analogy must be kept in view between the external figures and the spiritual perfection which existed only in Christ. … He permits them indeed to eat of the sacrifices, because no uncleanness on account of their natural defects could prevent them from partaking of the sacred meals; … they are only forbidden to appear in God's presence as mediators to propitiate Him. And here the imperfection of the legal service betrays itself; for nothing could be found among men which could fully represent the truth. Since then the defects of men rendered it necessary to separate the two connected things, viz., the honor and the burden, hence the Israelites were admonished that another priest was promised them, in whom nothing would be wanting for the consummation of all virtues and perfection.
John Calvin, Commentaries, on 21:16–24; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Leviticus 21:1–4The 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. … All that mourned for the dead were supposed to come near the body, if not to touch it … 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 servants for seven days, while they indulged themselves in their sorrow for the death of their dear relations; but, beyond this period, weeping must not hinder sowing, nor their affection to their relations take them off from the service of the sanctuary.
Matthew Henry, Commentary on the Whole Bible, on 21:1–9; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Leviticus 21:22–23He shall eat the bread of his God,.... That part of the sacrifices which was appropriated by the Lord to the priests, for the maintenance of them and their families; for though their natural infirmities disqualified them for service, yet they did not become hereby impure, either in a moral nor ceremonial sense, and might eat of the sacrifices, which impure persons might not; … these being priests, and having no inheritance, nor any way of getting their livelihood, provision is made for them that they might not perish through their defects in nature, which were not voluntary and brought upon them by themselves, but by the providence of God … though they might not be employed in such sacred service, the Jews in later times have found business for them to employ them in, and that was worming the wood, or searching the wood for worms, which was used in the burning of the sacrifices
John Gill, An Exposition of the Old and New Testament, on 21:22–23; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Leviticus 21:5–12But the priests were to be laid under a special injunction, not only that they might exhibit examples of piety in the moderation of their grief, but also by the restraint of their passions, be the better qualified to administer the consolations of religion to others, and show, by their faith in a blessed resurrection, the reasons for sorrowing not as those who have no hope. … The indulgence in the excepted cases of family bereavement, mentioned above … which was granted to the common priests, was denied to him; for his absence from the sanctuary for the removal of any contracted defilement could not have been dispensed with, neither could he have acted as intercessor for the people, unless ceremonially clean.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 21:5–6 and 21:10–15; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.