Leviticus 21:11

KJV

Neither shall he go in to any dead body, nor defile himself for his father, or for his mother;

KJV (with Strong's)

Neither shall he go in {H935} to any dead {H4191} body {H5315}, nor defile {H2930} himself for his father {H1}, or for his mother {H517};

Complete Jewish Bible

go in to where any dead body is or make himself unclean, even when his father or mother dies.

Berean Standard Bible

He must not go near any dead body; he must not defile himself, even for his father or mother.

American Standard Version

neither shall he go in to any dead body, nor defile himself for his father, or for his mother;

Commentary

### SUMMARY
Leviticus 21:11 delineates a stringent prohibition for the High Priest, forbidding him from contact with any dead body, even that of his closest kin—his father or mother. This command underscored the unparalleled standard of holiness and ritual purity required of the High Priest, who served as the nation's chief intercessor and representative before a holy God. His absolute separation from the defilement associated with death was paramount for maintaining his consecrated status and ensuring the efficacy of his sacred duties in the Tabernacle.

### CONTEXT
* **Literary Context:** Leviticus 21 establishes a distinct set of purity laws specifically for the Aaronic priesthood, differentiating between ordinary priests and the High Priest. The preceding verses in [Leviticus 21:1-9](/leviticus/21-1 "Leviticus 21:1-9 - Laws for Ordinary Priests") outline regulations for common priests, permitting them to defile themselves for immediate family members (mother, father, son, daughter, brother, unmarried virgin sister) who had died. However, [Leviticus 21:10](/leviticus/21-10 "Leviticus 21:10 - Consecration of the High Priest") immediately elevates the High Priest's status, emphasizing his unique consecration through anointing oil and special garments. Verse 11 then introduces an absolute prohibition for this consecrated leader, setting him apart even from the allowances granted to his fellow priests. This progression highlights the escalating demands of holiness commensurate with the High Priest's singular role in mediating between God and Israel.
* **Historical & Cultural Context:** In ancient Israel, death was considered the ultimate source of ritual impurity, as it represented the antithesis of life, which flows from God. Contact with a corpse rendered an individual ritually unclean, requiring a period of purification before they could participate in worship or enter the Tabernacle/Temple. This is extensively detailed in [Numbers 19](/numbers/19 "Numbers 19 - The Law of the Red Heifer and Purification from Death"). The High Priest, however, occupied a unique office. He was the spiritual head of the nation, bearing the names of the tribes on his ephod and breastplate, and was the only one permitted to enter the Most Holy Place on the Day of Atonement ([Leviticus 16](/leviticus/16 "Leviticus 16 - The Day of Atonement")). His personal purity was not merely for his own sake but was essential for the entire nation's standing before God. Any defilement on his part could jeopardize the divine presence among the people and invalidate the sacred rituals, thus the extreme measures to ensure his perpetual state of holiness and separation from anything associated with death.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Dead body (נֶפֶשׁ מֵת, _nefesh met_):** Literally "dead soul" or "dead person." This Hebrew phrase is a common idiom for a corpse. The use of "soul" (נֶפֶשׁ, _nefesh_) here emphasizes that it is a human body, once animated by life, now devoid of it. The prohibition is against any form of contact or proximity that would incur ritual impurity, whether by touching the body, entering a tent or house where a body lay, or even being in the same field as an unburied corpse. This highlights the pervasive nature of death's defiling power in the Old Covenant.
* **Defile himself (יִטַּמָּא, _yitamma'_):** This verb is from the root טָמֵא (_ṭame_), meaning "to be unclean" or "to be defiled." In this context, it refers specifically to ritual impurity, not moral sin. Becoming _ṭame_ would render the High Priest unfit to perform his sacred duties, requiring a period of purification and separation from the Tabernacle. The strictness of the command underscores that even the natural grief and duty to family, which would normally lead to contact with the deceased, were superseded by the High Priest's paramount duty to maintain a state of absolute ritual purity for his holy office.

#### Verse Breakdown
* **"Neither shall he go in to any dead body":** This clause establishes a categorical prohibition against the High Priest coming into contact with or even entering a place where a corpse is present. The phrase "go in to" (לֹא יָבֹא, _lo yavo'_) implies entering a tent or dwelling where a deceased person lies, which, according to Mosaic law, would automatically render one unclean. This command underscores the High Priest's unique separation from the realm of death, symbolizing his dedication to God, who is the source of life.
* **"nor defile himself for his father, or for his mother;":** This second clause specifies that the prohibition extends even to his closest relatives. Unlike ordinary priests who were permitted to mourn and become defiled for immediate family members (as outlined in [Leviticus 21:2-3](/leviticus/21-2 "Leviticus 21:2-3 - Exceptions for Ordinary Priests")), the High Priest was granted no such exception. This extreme measure emphasizes the absolute priority of his holy office over personal familial ties and natural human grief, reinforcing his complete consecration to God's service.

#### Literary Devices
The passage employs **Contrast** to highlight the extraordinary demands placed upon the High Priest. It deliberately contrasts his regulations with those of ordinary priests, who were permitted to defile themselves for immediate family. This stark difference underscores the High Priest's elevated status and the unique weight of his responsibilities. Furthermore, **Symbolism** is profoundly at play. Death, in the Mosaic Law, symbolizes the ultimate impurity and the consequence of sin, while life is associated with God's presence and blessing. The High Priest's complete separation from death thus symbolizes his dedication to the Living God and his role as a mediator who must be entirely pure to approach the Holy One on behalf of a sinful people. His purity was a living emblem of the holiness God demanded from His chosen nation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 21:11 profoundly illustrates the infinite holiness of God and the absolute purity required of those who would draw near to Him in an official capacity. The High Priest's separation from death was not merely a ceremonial quirk but a powerful theological statement: God is life, and death is an enemy, a consequence of sin. Therefore, the one who represents the people before the Life-Giver must be utterly unblemished by death's defilement. This principle foreshadows the spiritual purity required of all who would serve God, emphasizing a call to spiritual separation from anything that contaminates or leads away from God's life-giving presence.

* [Numbers 6:6-7](/numbers/6-6 "Nazirite Vow and Defilement by Death")
* [Ezekiel 44:25](/ezekiel/44-25 "Priestly Purity Regulations")
* [Hebrews 7:26](/hebrews/7-26 "Christ's Perfect Priesthood")

### REFLECTION AND APPLICATION
While Christians are not bound by the ceremonial laws of the Old Covenant, the underlying principles of holiness, consecration, and spiritual purity remain profoundly relevant. Leviticus 21:11 challenges us to consider the depth of God's holiness and the seriousness of our calling as His people. As a "royal priesthood" ([1_peter/2-9](/1-peter/2-9 "1 Peter 2:9 - A Royal Priesthood")), we are called to live lives set apart for God's purposes, free from the defilement of "dead works" and worldly entanglements. This verse prompts us to examine what "dead bodies" we might be "going in to" in our lives—habits, attitudes, or relationships that hinder our spiritual purity and fellowship with God. It calls us to a radical commitment to Christ, prioritizing our spiritual walk above all earthly ties, even those that are naturally good and honorable, when they conflict with God's higher call.

#### Questions for Reflection
* **In what ways might I be "defiling myself" with "dead works" or worldly influences that hinder my spiritual purity and effectiveness in serving God?**
* **What does the High Priest's radical separation from death teach me about the absolute holiness of God and the seriousness of our walk with Him?**
* **How can I prioritize my spiritual consecration to God above even good and natural human affections or duties, recognizing the supreme call of Christ?**

### FAQ
**Why was death considered so defiling in the Old Testament?**

Answer: In the Old Testament, particularly under the Mosaic Law, death was considered the ultimate source of ritual impurity because it represented the antithesis of life, which is intimately connected with God's holy presence. God is the source of all life, and His presence brings life and flourishing. Death, therefore, symbolized the consequence of sin and separation from God's life-giving power. Contact with a corpse, whether human or animal, rendered a person ritually unclean, meaning they were temporarily unfit to participate in worship or enter the Tabernacle/Temple. This ritual defilement was not necessarily a moral failing but a state that required purification before one could approach a holy God. This concept is extensively elaborated in [Numbers 19](/numbers/19 "Numbers 19 - The Law of the Red Heifer and Purification from Death"), which details the purification rites involving the ashes of a red heifer for those defiled by death.

### CHRIST-CENTERED FULFILLMENT
Leviticus 21:11, with its stringent demands for the High Priest's purity, finds its ultimate and perfect fulfillment in Jesus Christ, our great High Priest. Unlike the Levitical High Priests, who were born into sin and subject to death, Jesus was inherently pure, "holy, innocent, undefiled, separated from sinners" ([Hebrews 7:26](/hebrews/7-26 "Hebrews 7:26 - Christ's Perfect Priesthood")). He never needed to offer sacrifices for His own sins, nor was He ever defiled by death. In fact, He demonstrated His divine authority over death by raising the dead, as seen in the accounts of Jairus's daughter ([Mark 5:41-42](/mark/5-41 "Mark 5:41-42 - Jesus Raises Jairus's Daughter")), the widow's son at Nain ([Luke 7:14-15](/luke/7-14 "Luke 7:14-15 - Jesus Raises the Widow's Son")), and Lazarus ([John 11:43-44](/john/11-43 "John 11:43-44 - Jesus Raises Lazarus")). When Jesus touched the dead, He did not become defiled; rather, His touch brought life, demonstrating His perfect holiness and power to overcome the very impurity that rendered the Old Testament High Priest ceremonially unclean. His ultimate act was to conquer death itself through His resurrection, thereby establishing a new and living way for us to approach God, not through a Levitical priest bound by limitations, but through the perfectly pure, eternal High Priest who has triumphed over sin and death forever ([Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ's Superior Sacrifice")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 19:14

This [is] the law, when a man dieth in a tent: all that come into the tent, and all that [is] in the tent, shall be unclean seven days.

Numbers 6:7

He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die: because the consecration of his God [is] upon his head.

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:

Leviticus 21:2

But for his kin, that is near unto him, [that is], for his mother, and for his father, and for his son, and for his daughter, and for his brother,

Leviticus 19:28

Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I [am] the LORD.

Matthew 12:46

¶ While he yet talked to the people, behold, [his] mother and his brethren stood without, desiring to speak with him.

Matthew 12:50

For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.