Ezekiel Chapter 44 verse 25 Holy Bible
And they shall go in to no dead person to defile themselves; but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.
read chapter 44 in ASV
They are not to come near any dead person so as to become unclean: but for a father or mother or son or daughter or brother or for a sister who has no husband, they may make themselves unclean.
read chapter 44 in BBE
And they shall come at no dead person to become unclean; but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may become unclean.
read chapter 44 in DARBY
And they shall come at no dead person to defile themselves: but for father, or for mother, or for son, or for daughter, for brother, or for sister that hath had no husband, they may defile themselves.
read chapter 44 in KJV
read chapter 44 in WBT
They shall go in to no dead person to defile themselves; but for father, or for mother, or for son, or for daughter, for brother, or for sister who has had no husband, they may defile themselves.
read chapter 44 in WEB
And unto any dead man they come not for uncleanness, but for father, and for mother, and for son, and for daughter, for brother, for sister who hath not been to a man, they defile themselves.
read chapter 44 in YLT
Pulpit Commentary
Pulpit CommentaryVerses 25-27. - Regulations are next given for preserving the priesthood from defilement through coming in contact with the dead, and for removing such defilement in case of its having been contracted. As under the Law, so in the ideal constitution of Ezekiel, the priests should not be at liberty to contract ceremonial impurity through touching a corpse except in the case of near relations (comp. Leviticus 21:1-4). That neither in Leviticus nor in Ezekiel is the priest's wife among the excepted is surprising, and hardly to be explained, with Knobel, on the ground that a wife is not a blood-relation, since according to the Divine conception of marriage husband and wife are one (Genesis 2:24), but either by holding, with Keil, that the wife, who stands nearer her husband than any of the relatives named, was viewed as included under the phrase, "and for his kin that is near unto him" (Leviticus 21:2), or by supposing it self-evident that such defilement could not be avoided in the case of a wife and was therefore tacitly allowed. Smend, as usual, finds signs of Ezekiel's priority to the priest-code, first in the circumstance that Ezekiel regarded it as perfectly natural that a priest should sorrow for his wife (Ezekiel 24:15-18), which showed he had no acquaintance with Leviticus 21; and secondly, in the fact that Leviticus 21:11 prohibits absolutely to the high priest all contact with a corpse, which, it is argued, betrays a greater strictness than existed in the days of Ezekiel. But as the prohibition in Leviticus 21:11 applies only to the high priest, who in Ezekiel's temple has no place, an argument as to which of the books had priority of origin cannot properly be founded on so insecure a Basis. Knobel remarks on Leviticus 21:1-4 that "among the Greeks, priests and priestesses remained at a distance from funerals (Plato, 'De Legg.,' 12. p. 947); while among the Romans ought the Flamen dialis to touch no corpse (Gell., 10:15), the augur perform no funeral rites (Tacit., 'Ann.,' 1:31), and the pontifex accompany no funeral procession (Die Cass., 56:31); not at all should he behold a dead body (Serv., 'Ad AEn.,' 6:176),and in case he had occasion to pronounce a funeral oration, a curtain should hang between him and the corpse." As to the cleansing of a defiled priest, that should be conducted in accordance with the customary regulations (comp. Numbers 19.),with this difference - that on the termination of the ordinary rites, which extended over seven days, an additional seven days, according to Havernick and Keil (though Hengstenberg and Plumptre decide for only one heptade), should elapse, at the end of which, on the presentation of a sin offering, he should be restored to service in the inner sanctuary.
