Leviticus 21:3

KJV

And for his sister a virgin, that is nigh unto him, which hath had no husband; for her may he be defiled.

KJV (with Strong's)

And for his sister {H269} a virgin {H1330}, that is nigh {H7138} unto him, which hath had no husband {H376}; for her may he be defiled {H2930}.

Complete Jewish Bible

he may also make himself unclean for his virgin sister who has never married and is therefore dependent on him.

Berean Standard Bible

or his unmarried sister who is near to him, since she has no husband.

American Standard Version

and for his sister a virgin, that is near unto him, that hath had no husband; for her may he defile himself.

Commentary

### SUMMARY
Leviticus 21:3 details a specific exception to the general prohibition against priests becoming ritually defiled by contact with the dead. While common priests were typically required to maintain a state of ceremonial purity for their sacred duties, this verse permits defilement for an immediate family member: a virgin sister who is "nigh unto him" and has no husband. This regulation underscores the delicate balance between the strict demands of priestly holiness and the profound, unavoidable human responsibility and compassion for one's closest, most vulnerable kin.

### CONTEXT
* **Literary Context:** Leviticus 21 is dedicated entirely to the laws concerning the holiness of the priests, both common priests and the high priest. It follows chapters outlining general laws of purity and sacrifice, emphasizing that those who mediate between a holy God and His people must themselves embody a higher standard of purity. The chapter begins with a general prohibition against priests defiling themselves for the dead, listing exceptions only for the closest blood relatives: mother, father, son, daughter, and brother [Leviticus 21:1-2](/leviticus/21-1 "Leviticus 21:1-2 - Priests and Defilement"). Leviticus 21:3 then specifically adds the unmarried virgin sister to this short list, highlighting her unique vulnerability and the brother's responsibility. This passage stands in stark contrast to the even stricter regulations for the high priest, who was forbidden to defile himself for *any* dead person, even his parents, due to his uniquely elevated status and closer proximity to the Holy of Holies [Leviticus 21:10-12](/leviticus/21-10 "Leviticus 21:10-12 - Stricter Rules for the High Priest").
* **Historical & Cultural Context:** In ancient Israel, contact with a dead body rendered a person ritually unclean (`ṭāmē'`), requiring a period of purification before they could participate in sacred activities or enter the tabernacle/temple precincts. This concept of ritual impurity was not about moral sin but about a state incompatible with the presence of a holy God, who is the source of life. Priests, as God's consecrated servants, were held to an even higher standard of purity because their role involved direct interaction with the sacred. Their purity was essential for the proper functioning of the sacrificial system and for maintaining the sanctity of the divine presence among the people. The phrase "nigh unto him" for a virgin sister signifies her direct dependence on her family, particularly her brother, for care and protection, especially in the absence of a husband. In a patriarchal society, an unmarried woman was under the care of her father or brothers, and her burial would naturally fall to them, necessitating this specific exception to the general rule of priestly purity. This demonstrates a compassionate allowance within the strict framework of the Law, acknowledging the profound familial bonds and duties even within the sacred office.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **defiled (Hebrew, _ṭāmē'_):** This term refers to a state of ritual impurity, not moral sin. In the context of the Old Testament, being `ṭāmē'` meant being ceremonially unclean and temporarily unfit to participate in sacred activities or enter the tabernacle/temple. It required specific purification rituals (e.g., washing, waiting a period of time, offering sacrifices) to restore one to a state of ritual purity. The priest's defilement for his sister was a temporary, permissible state, not a transgression.
* **nigh unto him (Hebrew, _qārôb 'ēlāyw'_):** This phrase emphasizes not merely physical proximity but a close, intimate, and dependent relationship. It implies that the sister was still part of his immediate household or under his direct care and responsibility, underscoring the deep familial bond and obligation that superseded the general prohibition against defilement.
* **virgin (Hebrew, _bəṯûlāh'_):** The specification of "virgin" is crucial. It denotes an unmarried woman who has no husband. This status highlights her vulnerability and dependence on her male family members (father or brother) for protection, provision, and care, especially in death. Had she been married, her husband would have been responsible for her burial, and the priest would not have been permitted to defile himself for her.

#### Verse Breakdown
* **"And for his sister a virgin":** This clause precisely identifies the specific family member for whom the exception applies. The "sister" denotes a direct blood relation, and "virgin" specifies her unmarried status, which is key to her unique vulnerability and dependence.
* **"that is nigh unto him":** This phrase clarifies the nature of the relationship, signifying not just a biological sister but one who is intimately connected to his household and under his direct familial responsibility, implying a shared living situation or profound relational closeness.
* **"which hath had no husband;":** This further elaborates on the "virgin" status, explicitly stating her lack of a spouse. This detail is critical because it means she has no husband to perform burial rites or take responsibility for her, thus placing the duty squarely on her immediate male kin, including her priestly brother.
* **"for her may he be defiled.":** This final clause grants the permission for the priest to become ritually unclean. It is an explicit allowance, an exception to the general rule of priestly separation, demonstrating that even within the strictures of holiness, God's law made provision for profound human familial duty and compassion.

#### Literary Devices
The passage primarily employs **Legal Precision**, meticulously detailing the exact conditions under which a priest may become ritually defiled. The specific inclusion of "a virgin" and "which hath had no husband" alongside "nigh unto him" demonstrates a highly detailed and nuanced legal framework, leaving no room for ambiguity regarding the permissible circumstances. There is also an implicit **Contrast** drawn between the general rule of priestly purity and this specific, narrow exception, highlighting the severity of the general prohibition while acknowledging the sanctity of familial bonds. Furthermore, the concept of ritual defilement itself functions as **Symbolism**, representing a temporary separation from the sacred, a necessary process to maintain the distinction between the holy and the common, life and death, in the presence of a living God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 21:3 powerfully illustrates the tension and balance between God's absolute holiness and His compassionate understanding of human relationships and responsibilities. It underscores the profound importance of purity for those who serve God, emphasizing that proximity to the divine demands a set-apart life. Yet, it also reveals a divine allowance for the deepest human bonds, recognizing that even the sacred office does not entirely negate natural familial duties, particularly towards the most vulnerable. This passage highlights God's meticulous care in defining the boundaries of holiness while simultaneously demonstrating a nuanced compassion that distinguishes between ritual impurity and moral sin.

* [Leviticus 10:10](/leviticus/10-10 "Leviticus 10:10 - Distinction Between Holy and Common")
* [Numbers 6:6-7](/numbers/6-6 "Numbers 6:6-7 - Nazarite Vow and Defilement")
* [Ezekiel 44:25](/ezekiel/44-25 "Ezekiel 44:25 - Priestly Rules in the New Temple")

### REFLECTION AND APPLICATION
While the specific ritual laws of the Levitical priesthood do not directly apply to New Covenant believers, the underlying principles of holiness, reverence for God, and compassionate responsibility remain profoundly relevant. As believers, we are called a "royal priesthood" [1 Peter 2:9](/1_peter/2-9 "1 Peter 2:9 - A Royal Priesthood"), set apart for God's purposes. This means striving for spiritual purity—in thought, word, and deed—in our daily lives, recognizing that our bodies are temples of the Holy Spirit [1 Corinthians 6:19-20](/1_corinthians/6-19 "1 Corinthians 6:19-20 - Your Body is a Temple"). The strictness of the Levitical laws reminds us of the awesome holiness of God and the seriousness with which we should approach Him, whether in worship, prayer, or service. Yet, the allowance for the priest to mourn his sister also teaches us that genuine faith does not negate human compassion or familial duty. We are called to live holy lives, but also to engage with the brokenness of the world, ministering to those in need, even when it might involve entering spaces of "uncleanliness" (metaphorically speaking) for the sake of love and service, trusting in Christ's ultimate cleansing power.

#### Questions for Reflection
* **How does the balance between strict holiness and compassionate allowance in this law inform our understanding of God's character?**
* **In what ways are New Covenant believers called to a "set apart" life, reflecting spiritual purity in their daily conduct and choices?**
* **How can we maintain reverence for God's holiness while also engaging compassionately with the suffering and brokenness of the world around us?**

### FAQ
**Why was a virgin sister specifically mentioned as an exception for priestly defilement?**

Answer: The specific mention of a "virgin" sister who "hath had no husband" highlights her unique vulnerability and dependence. In ancient Israelite society, an unmarried woman was typically under the care and protection of her father or brothers. If she died, it would fall to her immediate male kin to handle her burial. This exception acknowledged the profound familial responsibility of the priest towards a sister who had no husband to care for her in life or death, making her directly dependent on him and his family.

**What was the difference between a common priest and the High Priest regarding defilement by the dead?**

Answer: Common priests, as seen in Leviticus 21:3, were permitted to become ritually defiled for a very limited set of immediate family members: mother, father, son, daughter, brother, and an unmarried virgin sister. The High Priest, however, had much stricter regulations. Due to his unique and elevated role as the chief mediator and the one who entered the Holy of Holies, he was forbidden to defile himself for *any* dead person, even his own parents [Leviticus 21:10-12](/leviticus/21-10 "Leviticus 21:10-12 - High Priest's Stricter Rules"). This distinction underscored the High Priest's unparalleled sanctity and separation.

**What did "defiled" mean in this context? Was it a sin for the priest to become defiled?**

Answer: In this context, "defiled" (Hebrew: `ṭāmē'`) refers to a state of ritual impurity, not moral sin. Becoming `ṭāmē'` meant that the priest was temporarily unfit to perform sacred duties or enter the tabernacle/temple precincts. It was not a sin, but a ceremonial state that required a period of separation and specific purification rituals (e.g., washing, waiting a prescribed time) before the priest could resume his service. This passage explicitly grants permission for this temporary defilement under specific, compassionate circumstances.

### CHRIST-CENTERED FULFILLMENT
The Levitical laws concerning priestly purity, including the specific allowances and prohibitions in Leviticus 21:3, ultimately point to the perfect holiness and compassionate ministry of Jesus Christ, our great High Priest. Unlike the Levitical priests, who were born into sin and subject to ritual impurity, Jesus was sinless and undefiled [Hebrews 7:26](/hebrews/7-26 "Hebrews 7:26 - Christ Our Perfect High Priest"). He never needed to offer sacrifices for His own sins, nor was He ever rendered ritually unclean. Yet, in His boundless compassion, He willingly "defiled" Himself by touching the sick, the lepers, and even the dead, not to become impure Himself, but to impart cleansing and life [Matthew 8:3](/matthew/8-3 "Matthew 8:3 - Jesus Heals a Leper"); [Luke 7:14-15](/luke/7-14 "Luke 7:14-15 - Jesus Raises the Widow's Son"). His ultimate act of "defilement" was taking on the sin of the world, becoming sin for us, so that we might become the righteousness of God in Him [2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us"). His death, which would have rendered any Levitical priest utterly unclean, was the very means by which He purified us, opening the way for us to draw near to a holy God with confidence [Hebrews 10:19-22](/hebrews/10-19 "Hebrews 10:19-22 - Access to God Through Christ"). Christ perfectly embodies both the absolute holiness required for priestly service and the ultimate compassion that reaches into our deepest human brokenness, fulfilling the spirit of the law by making us truly clean and acceptable before God.

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.