Leviticus21

Leviticus 21 outlines the specific holiness requirements for the priests of Israel, both common priests and the high priest. It details restrictions on defilement for the dead, prohibitions against certain mourning practices, and strict marriage laws. Additionally, the chapter forbids any priest with a physical blemish from serving at the altar, though they may still partake of the holy offerings.
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Purity Laws for Regular Priests

1
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; ​
2
except for his kin, that is near unto him, for his mother, and for his father, and for his son, and for his daughter, and for his brother,
3
and for his sister a virgin, that is near unto him, that hath had no husband; for her may he defile himself.
4
He shall not defile himself, being a chief man among his people, to profane himself. ​
5
They shall not make baldness upon their head, neither shall they shave off the corner of their beard, nor make any cuttings in their flesh. ​
6
They shall be holy unto their God, and not profane the name of their God; for the offerings of Jehovah made by fire, the bread of their God, they do offer: therefore they shall be holy. ​
7
They shall not take a woman that is a harlot, or profane; neither shall they take a woman put away from her husband: for he is holy unto his God. ​
8
Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee; for I Jehovah, who sanctify you, am holy.
9
And the daughter of any priest, if she profane herself by playing the harlot, she profaneth her father: she shall be burnt with fire. ​

Stricter Laws for the High Priest

10
And he that is the high priest among his brethren, upon whose head the anointing oil is poured, and that is consecrated to put on the garments, shall not let the hair of his head go loose, nor rend his clothes; ​
11
neither shall he go in to any dead body, nor defile himself for his father, or for his mother; ​
12
neither shall he 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 Jehovah. ​
13
And he shall take a wife in her virginity.
14
A widow, or one divorced, or a profane woman, a harlot, these shall he not take: but a virgin of his own people shall he take to wife.
15
And he shall not profane his seed among his people: for I am Jehovah who sanctifieth him.

Physical Requirements for Priestly Service

16
And Jehovah spake unto Moses, saying,
17
Speak unto Aaron, saying, Whosoever he be of thy seed throughout their generations that hath a blemish, let him not approach to offer the bread of his God. ​
18
For whatsoever man he be that hath a blemish, he shall not approach: a blind man, or a lame, or he that hath a flat nose, or anything superfluous,
19
or a man that is broken-footed, or broken-handed,
20
or crook-backed, or a dwarf, or that hath a blemish in his eye, or is scurvy, or scabbed, or hath his stones broken;
21
no man of the seed of Aaron the priest, that hath a blemish, shall come nigh to offer the offerings of Jehovah made by fire: he hath a blemish; he shall not come nigh 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
only he shall not go in unto the veil, nor come nigh unto the altar, because he hath a blemish; that he profane not my sanctuaries: for I am Jehovah who sanctifieth them. ​
24
So Moses spake unto Aaron, and to his sons, and unto all the children of Israel.

Study Notes for Leviticus 21

Verse 1

Priests were held to a higher standard of purity than ordinary Israelites, especially concerning ritual defilement caused by contact with the dead, which would temporarily disqualify them from service.

Verse 4

The phrase 'being a chief man among his people' (or 'a master over his people') is difficult, but likely means the priest must not defile himself for an unrelated person, or subordinate, thus prioritizing his sacred duties over social obligations.

Verse 5

These prohibitions against specific forms of bodily mutilation (shaving the head/beard, cutting the flesh) were common pagan mourning practices in the Ancient Near East; the priests were required to maintain physical distinction and reverence.

Verse 6

The core theological reason for the strictness is that priests handle the 'offerings of the LORD made by fire' (the bread of their God), meaning their holiness must match the sacred objects they administer.

Verse 7

Marriage restrictions ensured the priest’s family and lineage maintained ritual purity and social honor. Women who were divorced or morally compromised (a harlot or profane) were seen as threats to the sacred office.

Verse 9

The severe penalty of burning reflects the gravity of the sin; the daughter’s action brings maximum shame and defilement upon her father and the entire priesthood, profaning the holy name.

Verse 10

The High Priest, consecrated by the anointing oil and special garments, was subject to absolute prohibitions, symbolizing his unique closeness to God and permanent separation for service.

Verse 11

Unlike regular priests, the High Priest could not mourn even his immediate parents. This restriction symbolized his complete dedication to God’s service, transcending all earthly family ties.

Verse 12

The 'crown of the anointing oil' (referring to the perpetual effect of the oil) signifies that the High Priest’s office is indelible and permanent, requiring him to remain within the bounds of the sanctuary's purity.

Verse 17

This section establishes the requirement for physical perfection. The priest served as a flawless representative of the people to a perfect God, and therefore, he himself had to be whole and unblemished in his ministry.

Verse 22

Crucially, priests with blemishes were not excluded from the covenant community or their provisions. They retained their holy status and were permitted to eat the holy offerings, only restricted from active physical service.

Verse 23

The restriction focuses specifically on approaching the altar or entering the veil (the most holy zones). The limitation was not punitive but preventative, ensuring the visible sanctity of the holy place was not compromised.

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