Numbers 9:6

Translation
King James Version
And there were certain men, who were defiled by the dead body of a man, that they could not keep the passover on that day: and they came before Moses and before Aaron on that day:
Ask
KJV (with Strong's)
And there were certain men H582, who were defiled H2931 by the dead body H5315 of a man H120, that they could H3201 not keep H6213 the passover H6453 on that day H3117: and they came H7126 before H6440 Moses H4872 and before H6440 Aaron H175 on that day H3117:
Ask
Complete Jewish Bible
But there were certain people who had become unclean because of someone's corpse, so that they could not observe Pesach on that day. So they came before Moshe and Aharon that day
Ask
Berean Standard Bible
But there were some men who were unclean due to a dead body, so they could not observe the Passover on that day. And they came before Moses and Aaron that same day
Ask
American Standard Version
And there were certain men, who were unclean by reason of the dead body of a man, so that they could not keep the passover on that day: and they came before Moses and before Aaron on that day:
Ask
World English Bible Messianic
There were certain men, who were unclean because of the dead body of a man, so that they could not keep the Passover on that day, and they came before Moses and before Aaron on that day.
Ask
Geneva Bible (1599)
And certaine men were defiled by a dead man, that they might not keepe the Passeouer the same day: and they came before Moses and before Aaron the same day.
Ask
Young's Literal Translation
And there are men who have been defiled by the body of a man, and they have not been able to prepare the passover on that day, and they come near before Moses, and before Aaron, on that day,
Ask
See also
Numbers 27:2Exodus 18:15Numbers 19:16Numbers 5:2Numbers 19:11John 18:28Numbers 19:18
In the KJVVerse 3,972 of 31,102

Study This Verse

SUMMARY

Numbers 9:6 presents a critical moment in Israel's wilderness journey, detailing the predicament of certain men rendered ritually unclean by contact with a corpse, thereby preventing their participation in the mandated Passover celebration. This verse highlights the stringent requirements for ritual purity under the Mosaic Law for engaging in sacred observances, while simultaneously establishing the context for a divine intervention that would provide a compassionate and practical solution for those genuinely hindered from fulfilling God's commands. Their proactive approach in bringing their case before Moses and Aaron underscores a deep desire to obey God despite their challenging circumstances.

CONTEXT

  • Literary Context: Numbers 9:6 is strategically placed within a section of the book that transitions from the organization and census of the tribes to specific laws and narratives related to Israel's journey from Sinai. The immediate preceding verses, Numbers 9:1-5, explicitly recount the Lord's command for the Israelites to observe the Passover at its appointed time, marking the first anniversary of their Exodus from Egypt. This divine directive sets the stage for the dilemma in verse 6, where the defiled men face an insurmountable barrier to compliance. The subsequent verses, Numbers 9:7-14, then record Moses's intercession on their behalf and God's merciful provision for a "second Passover." This incident serves as a pivotal narrative, illustrating the dynamic interplay between divine law, human limitation, and God's compassionate accommodation within the unfolding covenant relationship.
  • Historical & Cultural Context: The setting for this event is approximately one year after the Exodus, with the Israelite nation encamped at Mount Sinai, where they had recently received the comprehensive Mosaic Law. A cornerstone of this Law was the intricate system of ritual purity, which was absolutely essential for maintaining a holy people fit to dwell in the presence of a holy God and to participate in the sacred cultic life. Contact with a dead body was considered a profound source of ritual defilement, as meticulously outlined in various Mosaic statutes, most notably Numbers 19:11-16 and Leviticus 21:1-4. Such defilement rendered an individual temporarily unable to partake in holy observances like the Passover, which was a foundational feast commemorating God's miraculous deliverance of Israel from bondage in Egypt, as detailed in Exodus 12. The men's decision to seek counsel from Moses and Aaron reflects the established hierarchical structure of leadership and the divinely appointed roles of these figures in administering and interpreting God's law for the community.
  • Key Themes: This passage significantly contributes to several overarching themes within the book of Numbers and the Pentateuch. It powerfully illustrates the theme of Divine Holiness and Human Purity, emphasizing the strict requirements for approaching a holy God and participating in His sacred rituals. The defilement by a dead body underscores the pervasive nature of impurity in a fallen world and the need for divine provision to bridge the gap. Secondly, it highlights the theme of God's Compassion and Accommodation, demonstrating that while God's laws are absolute, His character is also merciful, willing to provide a way for those genuinely hindered from obedience. This narrative showcases the Mediatorial Role of Moses and Aaron, as they serve as the crucial link between the people's dilemma and God's divine revelation. Finally, it reinforces the theme of Covenant Obedience, as the men's earnest desire to keep the Passover, despite their defilement, exemplifies the heart of obedience God seeks from His people, prompting Him to make a way for their participation.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Defiled (Hebrew, ṭâmêʼ', H2931): This term (H2931) denotes a state of ritual impurity or uncleanness. In the Old Testament, "defilement" was not inherently a moral failing or sin, but a ceremonial condition that rendered a person unfit for participation in sacred acts or proximity to holy things. Contact with a dead body was one of the most potent sources of such defilement, symbolizing the antithesis of life and holiness. This state was temporary and required specific purification rituals to be removed.
  • Dead body (Hebrew, nephesh', H5315): While nephesh (H5315) broadly means "soul" or "living creature," in this context, when combined with "of a man" (H120, ʼâdâm), it refers specifically to a corpse or the deceased person. Contact with a human corpse was a primary source of ritual impurity, signifying the presence of death, which stands in stark opposition to the life and holiness of God.
  • Passover (Hebrew, peçach', H6453): This term (H6453) refers to the annual feast commemorating the tenth and final plague in Egypt, where the angel of death "passed over" the homes of the Israelites marked with the blood of a lamb, sparing their firstborn. It was the foundational act of redemption for Israel, establishing their identity as God's delivered people. Participation was mandatory for all ritually clean Israelites, signifying their inclusion in the covenant community and their remembrance of God's saving act.

Verse Breakdown

  • "And there were certain men, who were defiled by the dead body of a man,": This opening clause introduces the specific individuals facing a unique challenge. These unnamed men had, through circumstances not specified (perhaps caring for the deceased, or accidental contact), become ritually unclean by touching a human corpse. This state of defilement, according to the Mosaic Law, immediately rendered them unfit for sacred participation, setting up the core conflict of the narrative.
  • "that they could not keep the passover on that day:": This clause explicitly states the direct consequence of their defilement. Due to their ritual impurity, they were legally barred from participating in the Passover celebration, which was scheduled for that specific day. This highlights the strictness of the ceremonial law and the absolute necessity of purity for engaging in Israel's most foundational and sacred communal worship. Their inability to participate was not a matter of choice or negligence, but a legal impediment.
  • "and they came before Moses and before Aaron on that day:": Instead of passively accepting their exclusion or neglecting the divine command, these men actively sought resolution. Their initiative to approach Moses and Aaron demonstrates a commendable earnestness to fulfill God's command and a recognition of the divinely appointed authority of these leaders as interpreters of the Law and mediators with God. Their proactive appeal sets the stage for a divine intervention and a crucial clarification of the Law.

Literary Devices

The narrative in Numbers 9:6 effectively employs several literary devices. There is a clear Problem-Solution Narrative, where the men's ritual defilement creates a direct conflict with the divine command to observe the Passover. This problem is then brought before human and divine authority, leading to God's compassionate solution in the subsequent verses. The passage also utilizes Situational Irony: the very piety and desire of these men to obey God's command (to keep the Passover) is precisely what brings them into conflict with another of God's commands (ritual purity). Their earnestness, rather than resolving their dilemma, creates it, highlighting the complexities of living under the Law. Furthermore, the incident serves as a form of Foreshadowing, subtly hinting at the limitations of the Old Covenant law. Despite its divine origin, the Law, in its strict ceremonial aspects, could not always accommodate the practical complexities of human life without further divine intervention and grace. This foreshadows a greater flexibility and a more profound, internal purity that would be fully revealed in the new covenant.

THEOLOGICAL AND THEMATIC CONNECTIONS

Numbers 9:6 profoundly illustrates the inherent tension between divine command and human limitation, revealing God's character as both immutably holy and infinitely compassionate. It underscores the absolute necessity of purity for fellowship with God under the Old Covenant, where defilement, even if unintentional, created a tangible barrier to participation in sacred rites. This incident showcases that God's holiness demands separation from anything associated with death and impurity. However, the men's earnest desire to obey, coupled with their proactive seeking of guidance from Moses, prompts God to reveal a new facet of His grace: a specific provision for those genuinely hindered. This narrative sets a powerful precedent for divine accommodation, demonstrating that God desires obedience from the heart and will provide a way for His people to fulfill His will when legitimate obstacles arise, rather than condemning them for circumstances beyond their control. This incident thus becomes a powerful testament to God's mercy and His willingness to meet His people where they are, ensuring that the path to fellowship remains open.

REFLECTION AND APPLICATION

Numbers 9:6 offers profound and enduring lessons for believers today, particularly concerning our approach to spiritual duties and God's compassionate response to our limitations. Firstly, it provides a powerful model for how we should respond when faced with dilemmas or circumstances that seem to prevent us from fulfilling our spiritual obligations. The men in this passage did not simply resign themselves to their inability or assume their situation was hopeless; instead, they actively brought their problem before God's appointed representatives. This models a proactive faith that trusts God to provide clarity and a way forward, even when the path is unclear or seemingly blocked by legitimate obstacles. Secondly, this narrative beautifully illustrates God's compassionate nature. Just as He provided a gracious solution for these men through the "second Passover," God continues to make a way for us when genuine hindrances arise, demonstrating His grace and unwavering desire for us to remain in fellowship with Him. This encourages us to approach God with our limitations, questions, and even our failures, trusting in His mercy to provide for our weaknesses and to enable our continued walk of faith, even when life's complexities seem to hinder our spiritual aspirations. It reminds us that God values the sincere desire of our hearts more than rigid adherence to rules when circumstances legitimately prevent it.

Questions for Reflection

  • When faced with obstacles to spiritual disciplines or obedience, do I proactively seek God's guidance and wisdom, or do I tend to give up in despair?
  • How does the compassion of God shown in this passage encourage me in my own struggles with sin, personal limitations, or perceived shortcomings in my spiritual life?
  • In what ways might I be "defiled" by the "dead things" of this world (e.g., sin, worldly anxieties, distractions, unholy influences) that hinder my full participation in God's kingdom work, and how can I actively seek cleansing and restoration?

FAQ

Why was contact with a dead body considered defiling in the Old Testament?

Answer: Contact with a dead body was considered defiling because it represented the antithesis of life, which is intimately associated with God's holiness and presence. In the Old Testament worldview, death was the ultimate consequence of sin and symbolized separation from God, who is the source of all life. Therefore, anything associated with death, including a human corpse, rendered a person ritually unclean and temporarily unfit to participate in the holy worship of a living God. This was a ceremonial, not necessarily a moral, impurity, requiring specific purification rituals to restore one to a state of ritual cleanness, as meticulously detailed in Numbers 19. This system underscored the profound chasm between human mortality and divine immortality, and the absolute purity required for communion with God.

What was the "second Passover" and who was it for?

Answer: The "second Passover" (Hebrew: Pesach Sheni) was a special provision instituted by God in Numbers 9:9-14. It allowed individuals who were ritually unclean due to contact with a dead body, or who were on a distant journey and could not return in time, to observe the Passover one month later, on the fourteenth day of the second month. This divine accommodation ensured that all Israelites who genuinely desired to obey God's command, but were legitimately hindered by circumstances beyond their control, would still have the opportunity to participate in this foundational feast, reinforcing God's desire for the inclusion of His people in His covenant celebrations.

Does the concept of ritual defilement by a dead body apply to Christians today?

Answer: While the specific ritual laws concerning defilement by a dead body are part of the Old Covenant ceremonial law and are not directly binding on New Covenant believers, the underlying principle of holiness and separation from that which is spiritually "dead" remains profoundly relevant. In Christ, believers are made spiritually clean through His perfect sacrifice (Hebrews 9:13-14). Therefore, we are no longer concerned with external ceremonial defilement but are called to live lives of internal holiness, avoiding spiritual defilement from sin and the "dead works" of the world (Hebrews 6:1). The New Testament emphasizes that true defilement comes from within, from the heart, rather than from external contact (Mark 7:14-23). Christians are called to pursue purity of heart and conscience, reflecting the life of Christ within them.

CHRIST-CENTERED FULFILLMENT

Numbers 9:6, with its narrative of defilement, exclusion, and divine provision for participation, powerfully foreshadows the work of Jesus Christ and the nature of the New Covenant. The men's inability to partake in the Passover due to their defilement by death highlights the ultimate barrier between fallen humanity and a holy God: sin, which is spiritual death. Just as contact with a corpse rendered one unclean and separated them from the sacred feast, so too does sin defile the human heart and separate us from God's presence, making true fellowship impossible (Isaiah 59:2). However, in Christ, we find the ultimate "second Passover" provision, a perfect and eternal solution to our defilement. He is the Lamb of God who takes away the sin of the world, our Passover sacrifice (1 Corinthians 5:7), whose death on the cross cleanses us from all defilement—not merely ceremonial uncleanness but the deep-seated impurity of sin itself (Hebrews 9:13-14). Through His perfect sacrifice, those who were once "dead in trespasses and sins" (Ephesians 2:1) are made alive and granted full, unhindered access to God's presence, not by ritual purification or human merit, but by His shed blood and resurrection power (Hebrews 10:19-22). He accommodates our every weakness and failure, ensuring that no genuine hindrance can ultimately separate us from His love and the opportunity for eternal fellowship and spiritual participation in the true feast of salvation.

Copy as

Commentary on Numbers 9 verses 1–14

I. II. Main points1. 2. Sub-points

Here we have,

I. An order given for the solemnization of the passover, the day twelvemonth after they came out of Egypt, on the fourteenth day of the first month of the second year, some days before they were numbered, for that was done in the beginning of the second month. Observe, 1. God gave particular orders for the keeping of this passover, otherwise (it should seem) they would not have kept it, for, in the first institution of this ordinance, it was appointed to be kept when they should come into the land of promise, Exo 12:25. And, no passover till they came to Canaan, Jos 5:10. This was an early indication of the abolishing of the ceremonial institutions at last, that, so soon after they were first appointed, some of them were suffered to lie asleep for so many years. The ordinance of the Lord's supper (which came in the room of the passover) was not thus intermitted or set aside in the first days of the Christian church, though those were days of greater difficulty and distress than Israel knew in the wilderness; nay, in the times of persecution, the Lord's supper was celebrated more frequently than afterwards. The Israelites in the wilderness could not forget their deliverance out of Egypt, their present state was a constant memorandum of it to them. All the danger was when they came to Canaan; there therefore they had need to be reminded of the rock out of which they were hewn. However, because the first passover was celebrated in a hurry, and was rather the substance itself than the sign, it was the will of God that at the return of the year, when they were more composed, and better acquainted with the divine law, they should observe it again, that their children might more distinctly understand the solemnity and the better remember it hereafter. Calvin supposes that they were obliged to keep it now, and notes it as an instance of their carelessness that they had need to be reminded of an institution which they so lately received. 2. Moses faithfully transmitted to the people the orders given him, Num 9:4. Thus Paul delivered to the churches what he received of the Lord concerning the gospel passover, Co1 11:23. Note, Magistrates must be monitors, and ministers must stir up men's minds by way of remembrance to that which is good. 3. The people observed the orders given them, Num 9:5. Though they had lately kept the feast of dedication (ch. 7), yet they did not desire to excuse themselves with that from keeping this feast. Note, Extraordinary performances must not supersede or jostle out or stated services. They kept the passover even in the wilderness: though our condition be solitary and unsettled, yet we must keep up our attendance on God by holy ordinances as we have opportunity, for in them we may find the best conversation and the best repose. Thus is God' Israel provided for in a desert.

II. Instructions given concerning those that were ceremonially unclean when they were to eat the passover. The law of the passover required every Israelite to eat of it. Some subsequent laws had forbidden those that had contracted any ceremonial pollution to eat of the holy things; those whose minds and consciences are defiled by sin are utterly unfit for communion with God, and cannot partake, with any true comfort, of the gospel passover, till they are cleansed by true repentance and faith: and a sad dilemma they are in; if they come not to holy ordinances, they are guilty of a contempt of them; if they do come in their pollution, they are guilty of a profanation of them. They must therefore wash, and then compass God's altar. Now,

1.Here is the case that happened in Israel when this passover was to be kept: Certain men were defiled by the dead body of a man (Num 9:6), and they lay under that defilement seven days (Num 19:11), and in that time might not eat of the holy things, Lev 7:20. This was not their iniquity, but their infelicity: some persons must touch dead bodies, to bury them out of sight, and therefore they could, with the better grace, bring their complaint to Moses.

2.The application made to Moses by the person concerned, Num 9:7. Note, It is people's wisdom, in difficult cases concerning sin and duty, to consult with their ministers whom God has set over them, and to ask the law at their mouth, Mal 2:7. These means we must use in pursuance of our prayers to God to lead us in a plain path. Observe with what trouble and concern these men complained that they were kept back from offering to the Lord. They did not complain of the law as unjust, but lamented their unhappiness that they fell under the restraint of it at this time, and desired some expedient might be found out for their relief. Note, It is a blessed thing to see people hungering and thirsting after God's ordinances, and to hear them complaining of that which prevents their enjoyment of them. It should be a trouble to us when by any occasion we are kept back from bringing our offering in the solemnities of a sabbath or a sacrament, as it was to David when he was banished from the altar, Psa 42:1, Psa 42:2.

3.The deliberation of Moses in resolving this case. Here seemed to be law against law; and, though it is a rule that the latter law must explain the former, yet he pitied these Israelites that were thus deprived of the privilege of the passover, and therefore took time to consult the oracles, and to know what was the mind of God in this case: I will hear what the Lord will command concerning you, Num 9:8. Ministers must take example hence in resolving cases of conscience. (1.) They must not determine rashly, but take time to consider, that every circumstance may be duly weighted, the case viewed in a true light, and spiritual things compared with spiritual. (2.) They must ask counsel at God's mouth, and not determine according to the bias of their own fancy or affection, but impartially, according to the mind of God, to the best of their knowledge. We have no such oracle to consult as Moses had, but we must have recourse to the law and the testimony, and speak according to that rule; and if, in difficult cases, we take time to spread the matter in particular before God by humble believing prayer, we have reason to hope that the Spirit who is promised to lead us into all truth will enable us to direct others in the good and right way.

4.The directions which God gave in this case, and in other similar cases, explanatory of the law of the passover. The disagreeable accident produced good laws. (1.) Those that happened to be ceremonially unclean at the time when the passover should be eaten were allowed to eat it that day month, when they were clean; so were those that happened to be in a journey afar off, Num 9:10, Num 9:11. See here, [1.] That when we are to attend upon God in solemn ordinances it is very necessary both that we be clean and that we be composed. [2.] That that may excuse the deferring of a duty for a time which yet will not justify us in the total neglect and omission of it. He that is at variance with his brother may leave his gift before the altar, while he goes to be reconciled to his brother; but when he has done his part towards it, whether it be effected or no, he must come again and offer his gift, Mat 5:23, Mat 5:24. This secondary passover was to be kept on the same day of the month with the first, because the ordinance was a memorial of their deliverance on that day of the month. Once we find the whole congregation keeping the passover on this fourteenth day of the second month, in Hezekiah's time (Ch2 30:15), which perhaps may help to account for the admission of some that were not clean to the eating of it. Had the general passover been kept in the first month, the unclean might have been put off till the second; but, that being kept in the second month, they had no warrant to eat it in the third month, and therefore, rather than not eat of it at all, they were admitted, though not cleansed according to the purification of the sanctuary, Num 9:19, Num 9:20. (2.) Whenever the passover was kept in the second month, all the rites and ceremonies of it must be strictly observed, Num 9:12. They must not think that, because the time was dispensed with, any part of the solemnity of it might be abated; when we cannot do as we would we must do the utmost we can in the service of God. (3.) This allowance in a case of necessity would be no means countenance or indulge any in their neglect to keep the passover at the time appointed, when they were not under the necessity, Num 9:13. When a person is under no incapacity to eat the passover in the appointed time, if he neglects it then, upon the presumption of the liberty granted by this law, he puts an affront upon God, impiously abuses his kindness, and he shall certainly bear his sin, and be cut off from his people. Note, As those who against their minds are forced to absent themselves from God's ordinances may comfortably expect the favours of God's grace under their affliction, so those who of choice absent themselves may justly expect the tokens of God's wrath for their sin. Be not deceived, God is not mocked. (4.) Here is a clause added in favour of strangers, Num 9:14. Though it was requisite that the stranger who would join with them in eating the passover should be circumcised as a proselyte to their religion (Exo 12:48, Exo 12:49), yet this kind admission of those that were not native Israelites to eat the passover was an intimation of the favour designed for the poor Gentiles by Christ. As then there was one law, so in the days of the Messiah there should be one gospel, for the stranger and for him that was born in the land; for in every nation he that fears God and works righteousness is accepted of him, and this was a truth before Peter perceived it, Act 10:34, Act 10:35.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–14. Public domain.
Copy as
Richard ChallonerAD 1781
Behold some who were unclean by occasion of the soul of a man: That is, by having touched or come near a dead body, out of which the soul was departed.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Numbers 9:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.