Leviticus 21:3
or his unmarried sister who is near to him, since she has no husband.
or his unmarried sister
The Hebrew word for "sister" is "אָחוֹת" (achot), which signifies a close familial relationship. In ancient Israelite society, family bonds were paramount, and the care for one's siblings was a significant responsibility. The term "unmarried" indicates a woman who has not entered into a marriage covenant, which in the cultural context of the time, often left her vulnerable and reliant on her family for support. This highlights the protective role that a brother, especially a priest, was expected to play in the absence of a husband.

who is dependent on him
The phrase "dependent on him" underscores the social and economic realities of the time. In a patriarchal society, women often relied on male relatives for provision and protection. The Hebrew root here suggests a state of reliance or need, emphasizing the brother's duty to care for his sister. This dependency is not merely financial but also social, as the brother would be her advocate and protector in the community.

since she has no husband
This clause provides the reason for her dependency. In ancient Israel, marriage was not only a personal union but also a social contract that provided security and status. A woman without a husband lacked the societal protection and provision that marriage afforded. This context highlights the vulnerability of widows and unmarried women, which is a recurring theme in the Old Testament, where God often commands care for such individuals.

he may defile himself for her
The term "defile" in Hebrew is "טָמֵא" (tamei), which refers to a state of ritual impurity. Priests were generally prohibited from becoming ritually unclean, especially through contact with the dead, as they were set apart for service to God. However, this verse provides an exception, allowing a priest to become unclean for the sake of his immediate family, reflecting the high value placed on familial duty and compassion. This exception underscores the balance between religious duty and familial love, illustrating that God's laws are not merely rigid rules but are imbued with grace and understanding of human relationships.

Persons / Places / Events
1. Priests
The primary audience of Leviticus 21, priests were set apart for service in the Tabernacle and later the Temple. They were held to higher standards of purity and conduct.

2. Unmarried Sister
The specific family member mentioned in this verse, highlighting the familial responsibilities and the cultural context of dependency and protection.

3. Mourning Practices
The context involves the mourning practices of the Israelites, which could include becoming ceremonially unclean by touching a dead body.
Teaching Points
Family Responsibility
The verse underscores the importance of family obligations, especially towards those who are vulnerable or dependent.

Holiness and Compassion
While priests were called to maintain holiness, this verse shows that compassion and duty to family are also vital aspects of their service.

Cultural Context
Understanding the cultural and historical context of ancient Israel helps us appreciate the balance between religious duties and family responsibilities.

Modern Application
In today's context, this principle can be applied by ensuring we prioritize our family responsibilities, especially towards those who are dependent on us.

Balancing Duty and Compassion
The verse teaches us to balance our spiritual commitments with our earthly responsibilities, ensuring neither is neglected.
Bible Study Questions
1. How does Leviticus 21:3 reflect the balance between religious duty and family responsibility?

2. In what ways can we apply the principle of caring for dependent family members in our modern context?

3. How do the priestly regulations in Leviticus 21 compare to the New Testament teachings on family responsibilities?

4. What does this verse teach us about the nature of holiness in relation to compassion and duty?

5. How can understanding the cultural context of Leviticus 21:3 enhance our interpretation and application of this scripture today?
Connections to Other Scriptures
Numbers 19
Discusses the purification process after becoming unclean, providing context for the priestly regulations.

1 Timothy 5
Offers guidance on caring for widows and family responsibilities, echoing the theme of familial duty.

Matthew 15
Jesus criticizes the Pharisees for neglecting family responsibilities, reinforcing the importance of caring for one's family.
Distinctions and Degrees in ObligationW. Clarkson Leviticus 21:1-15
Blemishes Affect Service, not SonshipC. H. Mackintosh.Leviticus 21:1-24
Holy PriestsS. R. Aldridge, B. A.Leviticus 21:1-24
Law of Holiness for the PriestsR.A. Redford Leviticus 21:1-24
Personal Requirements of the PriestsJ. A. Seiss, D. D.Leviticus 21:1-24
Priestly QualificationsR.M. Edgar Leviticus 21:1-24
Sacred Relationship Demands Sanctity of LifeW. H. Jellie.Leviticus 21:1-24
The Perfection of the PriesthoodJ.A. Macdonald Leviticus 21:1-24
People
Aaron, Israelites, Moses
Places
Teman
Topics
Defile, Defiled, Dependent, Husband, Nigh, Relation, Sister, Unclean, Virgin
Dictionary of Bible Themes
Leviticus 21:3

     5736   singleness
     8224   dependence

Leviticus 21:1-3

     5661   brothers
     5737   sisters
     7424   ritual law

Leviticus 21:1-4

     5419   mourning
     7340   clean and unclean

Library
What Manner of Man Ought not to Come to Rule.
Wherefore let every one measure himself wisely, lest he venture to assume a place of rule, while in himself vice still reigns unto condemnation; lest one whom his own guilt depraves desire to become an intercessor for the faults of others. For on this account it is said to Moses by the supernal voice, Speak unto Aaron; Whosoever he be of thy seed throughout their generations that hath a blemish, he shall not offer loaves of bread to the Lord his God (Lev. xxi. 17). And it is also immediately subjoined;
Leo the Great—Writings of Leo the Great

Thirtieth Day. The Unction from the Holy One.
And ye have an anointing from the Holy One, and ye know all things. And as for you, the anointing which ye received of Him abideth in you, and ye need not that any one teach you; but as His anointing teacheth you concerning all things, and is true, and is no lie, and even as it taught you, ye abide in Him.'--1 John ii. 20, 27. In the revelation by Moses of God's Holiness and His way of making holy, the priests, and specially the high priests, were the chief expression of God's Holiness in man.
Andrew Murray—Holy in Christ

Brief Directions How to Read the Holy Scriptures once Every Year Over, with Ease, Profit, and Reverence.
But forasmuch, that as faith is the soul, so reading and meditating on the word of God, are the parent's of prayer, therefore, before thou prayest in the morning, first read a chapter in the word of God; then meditate awhile with thyself, how many excellent things thou canst remember out of it. As--First, what good counsels or exhortations to good works and to holy life. Secondly, what threatenings of judgments against such and such a sin; and what fearful examples of God's punishment or vengeance
Lewis Bayly—The Practice of Piety

The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters,
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Monks.
In the story of St. Athanasius, monks have been more than once mentioned, and it is now time to give some account of these people and of their ways. The word "monk" properly means one who leads a "lonely" life; and the name was given to persons who professed to withdraw from the world and its business that they might give themselves up to serve God in religious thoughts and exercises. Among the Jews there had been whole classes of people who practised this sort of retirement: some, called "Essenes",
J. C. Roberston—Sketches of Church History, from AD 33 to the Reformation

Sanctification
'For this is the will of God, even your sanctification.' I Thess 4:4. The word sanctification signifies to consecrate and set apart to a holy use: thus they are sanctified persons who are separated from the world, and set apart for God's service. Sanctification has a privative and a positive part. I. A privative part, which lies in the purging out of sin. Sin is compared to leaven, which sours; and to leprosy, which defiles. Sanctification purges out the old leaven.' I Cor 5:5. Though it takes not
Thomas Watson—A Body of Divinity

Thirtieth Lesson. An Holy Priesthood;'
An holy priesthood;' Or, The Ministry of Intercession. An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'--I Peter ii. 5. Ye shall be named the Priests of the Lord.'--Isaiah lxi. 6. THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon
Andrew Murray—With Christ in the School of Prayer

Eleventh Day. The Holy one of Israel.
I am the Lord that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. I the Lord which make you holy, am holy.'--Lev. xi. 45, xxi. 8. 'I am the Lord Thy God, the Holy One of Israel, Thy Saviour. Thus saith the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your Holy One, the Creator of Israel, your King.'--Isa. xliii. 3, 14, 15. In the book of Exodus we found God making provision for the Holiness of His people. In the holy
Andrew Murray—Holy in Christ

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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