Leviticus 21:2

KJV

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,

KJV (with Strong's)

But for his kin {H7607}, that is near {H7138} unto him, that is, for his mother {H517}, and for his father {H1}, and for his son {H1121}, and for his daughter {H1323}, and for his brother {H251},

Complete Jewish Bible

except for his close relatives -his mother, father, son, daughter and brother;

Berean Standard Bible

except for his immediate family—his mother, father, son, daughter, or brother,

American Standard Version

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,

Commentary

### SUMMARY
Leviticus 21:2 delineates a specific exception to the general prohibition against priests defiling themselves for the dead, allowing them to participate in mourning rituals for their closest immediate family members. This verse, part of a broader set of regulations for the Aaronic priesthood, underscores the tension between the high standards of ritual purity required for sacred service and the fundamental human bonds of kinship, demonstrating God's compassionate understanding of grief even within the strictures of the Mosaic Law.

### CONTEXT
* **Literary Context:** Leviticus 21 initiates a distinct section within the Holiness Code ([Leviticus 17-27](/leviticus/17 "Leviticus 17-27 - The Holiness Code")), focusing specifically on the unique requirements for the priests, who were set apart to mediate between God and Israel. [Leviticus 21:1](/leviticus/21-1 "Leviticus 21:1 - General Prohibition for Priests") establishes the general rule: "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." This absolute prohibition highlights the sanctity of the priestly office and the defiling nature of death in the ancient Israelite worldview. Verse 2 then immediately follows, introducing the exceptions to this rule, listing specific family members for whom a priest *could* become ritually unclean. This structure emphasizes that while the general rule of separation was paramount, God's law also acknowledged the profound and legitimate human need to mourn for one's closest kin. The subsequent verses ([Leviticus 21:3-4](/leviticus/21-3 "Leviticus 21:3-4 - Further Priestly Regulations")) extend this exception to a virgin sister and explicitly exclude a married sister, further refining the scope of permissible defilement, while [Leviticus 21:10-12](/leviticus/21-10 "Leviticus 21:10-12 - High Priest's Absolute Prohibition") imposes an even stricter, absolute prohibition on the High Priest, who was forbidden to defile himself for *any* dead person, including his parents.
* **Historical & Cultural Context:** In ancient Israel, contact with a dead body, or even being in the same tent as one, rendered a person ritually unclean ([Numbers 19:11-16](/numbers/19-11 "Numbers 19:11-16 - Laws Concerning Contact with the Dead")). This impurity was not a moral failing but a ceremonial state that temporarily disqualified an individual from participating in worship or entering the Tabernacle/Temple until purification rites were completed. For the common Israelite, this was a temporary inconvenience; for priests, however, who were constantly engaged in sacred service, maintaining ritual purity was paramount. Their role as God's representatives and ministers required them to embody holiness. The surrounding cultures often involved priests in elaborate funerary rites, sometimes even involving self-mutilation or excessive mourning, which [Leviticus 19:28](/leviticus/19-28 "Leviticus 19:28 - Prohibitions on Body Markings") and [Deuteronomy 14:1](/deuteronomy/14-1 "Deuteronomy 14:1 - Prohibitions on Mourning Rites") explicitly forbade for all Israelites. By limiting the circumstances under which a priest could become unclean, God was setting His people, and especially His priests, apart from the pagan practices of their neighbors, emphasizing life and purity over the defilement associated with death. Yet, the specific exceptions in [Leviticus 21:2](/leviticus/21-2 "Leviticus 21:2 - Priestly Exceptions for Mourning") and [Leviticus 21:3](/leviticus/21-3 "Leviticus 21:3 - Priestly Exceptions for Mourning") reveal a divine understanding of the deep-seated human need to grieve and honor the closest familial bonds, even for those consecrated to God's service.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Kin (Hebrew, _she'er_):** This word literally means "flesh" and is often used to denote a close blood relative, "flesh of his flesh." It emphasizes the deepest possible familial connection, highlighting the biological and relational intimacy that warrants an exception to the general rule of priestly purity. The use of _she'er_ here underscores the profound, God-ordained bond within the immediate family unit.
* **Near unto him (Hebrew, _haqqārōv 'ēlāyw_):** This phrase reinforces the meaning of _she'er_, specifying that the "kin" must be exceptionally close. It signifies proximity not just geographically, but relationally, emphasizing those family members with whom one shares the most intimate and foundational bonds. This closeness is the theological and practical basis for the permissible defilement.

#### Verse Breakdown
* **"But for his kin, that is near unto him":** This introductory clause establishes the general category of exception. It signifies that while a priest generally cannot defile himself for the dead, there is a specific allowance made for those who are considered "flesh of his flesh" and intimately connected to him. This sets the stage for the enumeration of specific relationships that follow.
* **"[that is], for his mother, and for his father, and for his son, and for his daughter, and for his brother":** This explicit list provides the precise boundaries of the exception. These are the most immediate and fundamental family relationships. The inclusion of parents and children highlights the vertical lineage, while the brother represents the horizontal sibling bond. This detailed enumeration leaves no ambiguity, clearly defining the limits of permissible ritual impurity for the common priest. The omission of a wife in this list is notable, as she is covered by the general prohibition against defilement for any "dead among his people" in [Leviticus 21:1](/leviticus/21-1 "Leviticus 21:1 - General Prohibition for Priests"), but her status as "one flesh" with her husband in [Genesis 2:24](/genesis/2-24 "Genesis 2:24 - One Flesh Union") suggests a unique consideration that some scholars believe is implicitly allowed or addressed elsewhere in broader marital purity laws. However, the explicit list here focuses on blood relatives.

#### Literary Devices
The primary literary device at play in [Leviticus 21:2](/leviticus/21-2 "Leviticus 21:2 - Priestly Exceptions for Mourning") is **Enumeration**, where a list of specific items or categories is provided to clarify or define a broader principle. Following the general prohibition in [Leviticus 21:1](/leviticus/21-1 "Leviticus 21:1 - General Prohibition for Priests"), verse 2 uses enumeration ("mother, father, son, daughter, brother") to precisely delineate the exceptions. This ensures clarity and avoids ambiguity regarding which relationships qualify for the allowance of ritual defilement. The verse also employs **Juxtaposition**, placing the general rule of priestly purity immediately alongside the specific exceptions. This highlights the tension and balance within divine law: the high standard of holiness is upheld, yet God's compassion for fundamental human relationships is also evident. The precise listing serves as a form of **Legal Specificity**, typical of Mosaic law, leaving little room for misinterpretation regarding the application of the statute.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 21:2 beautifully illustrates the intricate balance within God's law between the demand for holiness and His compassionate understanding of human nature and relationships. The priestly call to separation and purity was absolute in its intent, reflecting God's own character. Yet, the allowance for mourning immediate family members reveals that even within the most stringent requirements for sacred service, God honored the foundational bonds of kinship and the natural human experience of grief. This demonstrates that holiness is not an abstract, detached state but is lived out within the realities of human existence, with God providing grace and wisdom for navigating these tensions.

* [Leviticus 10:10](/leviticus/10-10 "Leviticus 10:10 - Distinguishing Holy and Unholy")
* [Numbers 6:6-7](/numbers/6-6 "Numbers 6:6-7 - Nazirite Vow and Defilement")
* [Deuteronomy 14:1](/deuteronomy/14-1 "Deuteronomy 14:1 - Prohibitions on Mourning Rites")

### REFLECTION AND APPLICATION
Leviticus 21:2, while part of the ceremonial law for ancient Israelite priests, offers profound insights for believers today. It reminds us that our calling to holiness and consecration to God does not negate our human relationships or emotions. Just as the priest's sacred duty was balanced with the allowance for familial grief, so too are we called to live lives set apart for God while fully engaging with our families and communities. Our spiritual purity is paramount, but it is not a call to emotional detachment or isolation. Instead, it is a call to integrate our faith into every aspect of our lives, including our deepest human bonds. We are to be holy, as God is holy, but this holiness encompasses compassion, empathy, and the recognition of God-given relationships. It challenges us to consider how we can maintain our spiritual integrity while faithfully loving and serving those closest to us, acknowledging that even within our divine calling, there is room for the natural rhythms of human life and grief.

#### Questions for Reflection
* **How do I balance my commitment to God's service and spiritual disciplines with my responsibilities and affections for my immediate family?**
* **In what ways might I be tempted to neglect either my spiritual calling or my family relationships, and how can I seek God's wisdom to maintain a healthy balance?**
* **What does this verse teach me about God's compassion and understanding of human nature, even within the framework of His divine laws?**

### FAQ

**Why was contact with the dead considered defiling for priests, and what was the purpose of this rule?**

Answer: Contact with the dead was considered ritually defiling in ancient Israel because death was seen as the antithesis of life, which is God's domain. God is the source of life, and anything associated with death (including corpses, graves, and certain bodily discharges) was considered impure and incompatible with His perfect holiness. For priests, who served as mediators between a holy God and His people, maintaining ritual purity was paramount. Their defilement would compromise their ability to perform sacred duties in the Tabernacle or Temple, which were representations of God's dwelling place. The purpose of this rule, as seen in [Leviticus 21:1](/leviticus/21-1 "Leviticus 21:1 - General Prohibition for Priests"), was to emphasize the sanctity of the priestly office, the absolute holiness of God, and to set Israel apart from pagan nations where priests often engaged in elaborate, sometimes defiling, mourning rituals.

**What is the significance of the specific family members listed in Leviticus 21:2?**

Answer: The specific family members listed—mother, father, son, daughter, and brother—represent the closest and most fundamental blood relationships within the immediate family unit. These are the "kin that is near unto him," emphasizing the profound, God-ordained bonds that warrant an exception to the general rule of priestly purity. The inclusion of these specific relationships, as opposed to more distant relatives or even a wife (who was covered by other purity laws and the general prohibition of [Leviticus 21:1](/leviticus/21-1 "Leviticus 21:1 - General Prohibition for Priests")), highlights God's compassionate understanding of the deep human need to grieve for those with whom one shares the most intimate and foundational connections. It demonstrates that even within the strictures of the ceremonial law, God honored the natural and essential ties of family.

### CHRIST-CENTERED FULFILLMENT
While Leviticus 21:2 outlines the limitations of priestly defilement under the Old Covenant, it ultimately points to the perfect High Priesthood of Jesus Christ. Unlike the Aaronic priests, who were subject to the limitations of their humanity and the defilement of sin and death, Jesus is our High Priest "holy, innocent, unstained, separated from sinners, and exalted above the heavens" ([Hebrews 7:26](/hebrews/7-26 "Hebrews 7:26 - Jesus, Our Perfect High Priest")). He did not need to offer sacrifices for His own sins, nor was He subject to ritual impurity. Instead, He willingly entered into the defilement of our fallen world, not to be contaminated by it, but to conquer it. He touched the leper ([Mark 1:41](/mark/1-41 "Mark 1:41 - Jesus Heals a Leper")), healed the sick, and even raised the dead ([John 11:43-44](/john/11-43 "John 11:43-44 - Jesus Raises Lazarus")) without Himself becoming defiled. Most profoundly, Jesus embraced death itself on the cross, becoming sin for us ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")) and entering the realm of death, only to rise victoriously, thereby cleansing us from all sin and defilement. His perfect sacrifice and resurrection mean that we, as believers, are now part of a "royal priesthood" ([1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - Believers as a Royal Priesthood")), called to spiritual purity not through ritual avoidance but through His atoning blood, enabling us to draw near to God with confidence ([Hebrews 4:16](/hebrews/4-16 "Hebrews 4:16 - Approach God's Throne with Confidence")) and offer spiritual sacrifices of praise and service ([Romans 12:1](/romans/12-1 "Romans 12:1 - Living Sacrifices")).

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

1 Thessalonians 4:13

¶ But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.

Leviticus 18:6

¶ None of you shall approach to any that is near of kin to him, to uncover [their] nakedness: I [am] the LORD.