Bilangan 9:6-10

9:6 It happened that some men ¹  who were ceremonially defiled ²  by the dead body of a man ³  could not keep ⁴  the Passover on that day, so they came before Moses and before Aaron on that day. 9:7 And those men said to him, “We are ceremonially defiled by the dead body of a man; why are we kept back from offering the Lord’s offering at its appointed time among the Israelites?” 9:8 So Moses said to them, “Remain ⁵  here and I will hear ⁶  what the Lord will command concerning you.”

9:9 The Lord spoke to Moses: 9:10 “Tell the Israelites, ‘If any ⁷  of you or of your posterity become ceremonially defiled by touching a dead body, or are on a journey far away, then he may ⁸  observe the Passover to the Lord.

Bilangan 19:11-16

Purification from Uncleanness

19:11 “‘Whoever touches ⁹  the corpse ¹⁰  of any person ¹¹  will be ceremonially unclean ¹²  seven days. 19:12 He must purify himself ¹³  with water on the third day and on the seventh day, and so will be clean. But if he does not purify himself on the third day and the seventh day, then he will not be clean. 19:13 Anyone who touches the corpse of any dead person and does not purify himself defiles the tabernacle of the Lord. And that person must be cut off from Israel, ¹⁴  because the water of purification was not sprinkled on him. He will be unclean; his uncleanness remains on him.

19:14 “‘This is the law: When a man dies ¹⁵  in a tent, anyone who comes into the tent and all who are in the tent will be ceremonially unclean seven days. 19:15 And every open container that has no covering fastened on it is unclean. 19:16 And whoever touches the body of someone killed with a sword in the open fields, ¹⁶  or the body of someone who died of natural causes, ¹⁷  or a human bone, or a grave, will be unclean seven days. ¹⁸ 

Bilangan 31:19

Purification After Battle

31:19 “Any of you who has killed anyone or touched any of the dead, remain outside the camp for seven days; purify yourselves and your captives on the third day, and on the seventh day.

Imamat 21:1

Rules for the Priests

21:1 The Lord said to Moses: “Say to the priests, the sons of Aaron – say to them, ‘For a dead person ¹⁹  no priest ²⁰  is to defile himself among his people, ²¹ 

[9:6]  ¹ tn In the Hebrew text the noun has no definite article, and so it signifies “some” or “certain” men.

[9:6]  ² tn The meaning, of course, is to be ceremonially unclean, and therefore disqualified from entering the sanctuary.

[9:6]  ³ tn Or “a human corpse” (so NAB, NKJV). So also in v.7; cf. v. 10.

[9:6]  ⁴ tn This clause begins with the vav (ו) conjunction and negative before the perfect tense. Here is the main verb of the sentence: They were not able to observe the Passover. The first part of the verse provides the explanation for their problem.

[9:8]  ⁵ tn The verb is simply “stand,” but in the more general sense of waiting to hear the answer.

[9:8]  ⁶ tn The cohortative may be subordinated to the imperative: “stand…[that I] may hear.”

[9:10]  ⁷ tn This sense is conveyed by the repetition of “man” – “if a man, a man becomes unclean.”

[9:10]  ⁸ tn The perfect tense with vav (ו) consecutive functions as the equivalent of an imperfect tense. In the apodosis of this conditional sentence, the permission nuance fits well.

[19:11]  ⁹ tn The form is the participle with the article functioning as a substantive: “the one who touches.”

[19:11]  ¹⁰ tn Heb “the dead.”

[19:11]  ¹¹ tn The expression is full: לְכָל־נֶפֶשׁ אָדָם (lÿkhol-nefesh ’adam) – of any life of a man, i.e., of any person.

[19:11]  ¹² tn The verb is a perfect tense with vav (ו) consecutive; it follows only the participle used as the subject, but since the case is hypothetical and therefore future, this picks up the future time. The adjective “ceremonially” is supplied in the translation as a clarification.

[19:12]  ¹³ tn The verb is the Hitpael of חָטָא (khata’), a verb that normally means “to sin.” But the Piel idea in many places is “to cleanse; to purify.” This may be explained as a privative use (“to un-sin” someone, meaning cleanse) or denominative (“make a sin offering for someone”). It is surely connected to the purification offering, and so a sense of purify is what is wanted here.

[19:13]  ¹⁴ sn It is in passages like this that the view that being “cut off” meant the death penalty is the hardest to support. Would the Law prescribe death for someone who touches a corpse and fails to follow the ritual? Besides, the statement in this section that his uncleanness remains with him suggests that he still lives on.

[19:14]  ¹⁵ tn The word order gives the classification and then the condition: “a man, when he dies….”

[19:16]  ¹⁶ tn The expression for “in the open field” is literally “upon the face of the field” (עַל־פְּנֵי הַשָּׂדֶה, ’al pÿne hassadeh). This ruling is in contrast now to what was contacted in the tent.

[19:16]  ¹⁷ tn Heb “a dead body”; but in contrast to the person killed with a sword, this must refer to someone who died of natural causes.

[19:16]  ¹⁸ sn See Matt 23:27 and Acts 23:3 for application of this by the time of Jesus.

[21:1]  ¹⁹ tn The Hebrew term נֶפֶשׁ (nefesh, “soul, person, life”) can sometimes refer to a “dead person” (cf. Lev 19:28 above and the literature cited there).

[21:1]  ²⁰ tn Heb “no one,” but “priest” has been used in the translation to clarify that these restrictions are limited to the priests, not to the Israelites in general (note the introductory formula, “say to the priests, the sons of Aaron”).

[21:1]  ²¹ tc The MT has “in his peoples,” but Smr, LXX, Syriac, Targum, and Tg. Ps.-J. have “in his people,” referring to the Israelites as a whole.