6<\/strong>. Uncleanness prevented any share in a sacrificial feast on pain of death (Lev 7:20<\/span>), and contact with a dead body was a source of uncleanness (Num 19:11<\/span>).<\/p>\n Certain men – <\/B>Probably Mishael and Elizaphan, who buried their cousins, Nadab and Abihu, within a week of this Passover Lev 10:4-5<\/span>.<\/P> <\/p>\n By the dead body of a man; <\/B>by the touch of a dead body, or something belonging to it; (see Num 19:11)<\/span> because unclean persons were prohibited to eat of holy things. See Lev 8:20<\/span>; 22:3<\/span>. <\/P> They came before Moses, <\/B>for resolution of their difficulty. <\/P> <\/p>\n 6, 7. there were certain men, whowere defiled by the dead body of a man<\/B>To discharge the lastoffices to the remains of deceased relatives was imperative; and yetattendance on a funeral entailed ceremonial defilement, which led toexclusion from all society and from the camp for seven days. Somepersons who were in this situation at the arrival of the firstpaschal anniversary, being painfully perplexed about the course ofduty because they were temporarily disqualified at the proper season,and having no opportunity of supplying their want were liable to atotal privation of all their privileges, laid their case beforeMoses. Jewish writers assert that these men were the persons who hadcarried out the dead bodies of Nadab and Abihu [Lev 10:4<\/span>;Lev 10:5<\/span>].<\/P><\/p>\n And there were certain men who were defiled by the dead body of a man<\/strong>,…. The Targum of Jonathan adds,<\/p>\n “who died by them suddenly,”<\/p>\n whereby pollution was contracted, see Nu 6:9<\/span>; though perhaps this was a whole house or family, one of which was dead, and so all were defiled, being in the place where the dead body was, or had touched it, or been concerned however in the burying of it, and on account of which were unclean seven days, and so might not eat of any holy things, as the passover; and though at the first institution there was no such law, yet since that time there was, which obliged them, see Le 7:20<\/span>; and it is said z, that the section concerning the red heifer, and so of defilement by a dead body, was delivered on the day the tabernacle was erected, even on the first day of the first month; and though recorded in Nu 19:1<\/span>; yet was given out before this; and indeed otherwise it is not easy to conceive how these men should know that the dead body of a man was defiling:<\/p>\n that they could not keep the passover on that day<\/strong>; as others did, the fourteenth of Nisan, it being, according to the Targum of Jonathan, the seventh day of their defilement:<\/p>\n and they came before Moses, and before Aaron, on that day<\/strong>; on the selfsame day the passover was kept, and they were sensible of their pollution, which disqualified for it; and therefore it should rather seem to be the first day of their pollution than their last; since otherwise they would doubtless have inquired about this matter before the passover came; unless the time of their pollution was so near out, that they thought they might eat it safely, on which they desired advice.<\/p>\n z Chaskuni in loc.<\/p>\n There were certain men who were defiled by human corpses (see Lev 19:28<\/span>), and could not eat the Passover on the day appointed. These men came to Moses, and asked, “ Why are we diminished <\/em> (prevented) from offering the sacrificial gift of Jehovah at its season in the midst of the children of Israel <\/em> (i.e., in common with the rest of the Israelites)?” The exclusion of persons defiled from offering the Passover followed from the law, that only clean persons were to participate in a sacrificial meal ( Lev 7:21<\/span>), and that no one could offer any sacrifice in an unclean state.<\/p>\n Verses 6-8:<\/strong><\/p>\n Some suggest that these “certain men” were Elizaphan and Mishael, who buried their cousins Nadab and Abihu, Ex 40:17; Le 9:1; 10:4. However, this is but speculation. The number of men involved in this defilement is not given, neither is their identity revealed.<\/p>\n “Body,” nephesh, <\/strong>“soul,” implies the connection of soul and body in Hebrew belief.<\/p>\n Those coming in contact with a corpse were ceremonially unclean, Nu 5:1-4; Le 21:1. The period of uncleanness was seven days, and the unclean ones must follow the purification ritual the third day, then they would be clean on the seventh day, Nu 19:11-13.<\/p>\n The men of this text desired to observe the Passover, but their defilement prevented this. They asked direction from Moses and Aaron, and Moses consulted Jehovah for the answer.<\/p>\n <\/strong><\/p>\n 6. And there were certain men. A question is here introduced incidentally, viz., what must be done, if any sudden defilement should prevent any persons from celebrating the passover with the rest; since God would expunge from amongst His people whosoever should not observe this memorial of their redemption? Although the history is here touched upon, yet because the doctrine as to the just and pure observance of the passover is its main subject, nay, because this passage is a kind of supplement to the general command, I have thought it proper to connect them here. Moses says that certain men were found defiled over the soul of a man, (324) viz., either because they had touched a dead body, or had gone into a house of mourning, or had been present at the funeral of a dead man; for the Law accounted such to be polluted, as will be seen elsewhere. Hence arose a kind of discrepancy; because, whilst the unclean were not permitted to approach the sacred feast, it was sinful to neglect this exercise of religion. Even Moses confessed that he was perplexed as to this matter, since he sought for time to inquire of God. The extraordinary modesty of the Prophet here displays itself, in not daring to pronounce on a doubtful matter, although he was their lawgiver. But he thus more clearly shewed that he by no means gave the Law out of his own head, since he did not dare even to interpret it, except after receiving a new command. God, therefore, by laying down a special exception, takes away the contradiction ( ἀντινομίαν). For to those, whom just necessity excused, He assigns the second month, that they too might be partakers of the passover, though they might not change the day at their own option. By this privilege He not only relieves the unclean, but also those who might be at a distance (325) from the society of their fellows, concerning whom the same question might be raised. For it was not suitable that any one should eat the passover by himself; and even if a family were too small, the neighbors were called in, that the number might be sufficient to eat the whole lamb; and therefore, the traveler abroad, or even at home, if he was far from his friends, had need of some remedy to preserve him from punishment. Moreover, we must remember that this was not a concession to despisers, nor was profane carelessness encouraged by this indulgence; but it was only a provision for the necessity of those who had inadvertently contracted defilement, or who could not escape it, or who were unexpectedly delayed on their journey. For they are said to have complained of their own accord to Moses that, on account of their uncleanness, they were prevented from eating the paschal lamb; and hence we infer their pious solicitude. For such, then, another passover is permitted; that, in the second month, they might recover what they had lost without their fault. Meanwhile it is strictly enjoined on them that they should change nothing in the whole ceremony; and on this account, what we have already seen is again repeated, viz., that they should eat it with bitter herbs, that they should not break a bone of it, and the like. But, that the permission might not be extended too far, the penalty is again denounced, if any, except for these two causes, should have neglected to celebrate the passover. For we know how men, unless they are restrained, permit themselves too great license in searching out excuses. It is more clearly expressed here than before, that the paschal lamb was a victim; (326) for it is said in Num 9:7<\/span>, “wherefore are we kept back, that we may not offer an offering?” and in Num 9:13<\/span>, “because he brought not the offering of the Lord.” I call attention to this, because there are some who think that the paschal lamb was so slain as not to be the offering of a sacrifice; whereas Paul distinctly teaches that a victim was offered in it, and then the feast annexed to it; for such is the meaning of his words, “Christ our Passover is sacrificed for us; therefore let us keep the feast,” etc ( 1Co 5:7<\/span>.) Whenever the word “soul” (327) is used for a dead body, I take it to be a tolerably common metaphor of the Hebrew language. <\/p>\n (324) “By occasion of the soul of a man.” — Douay Version. “Ex funere.” — Dathe. <\/p>\n (325) Hors leurs maisons et pays. — Fr. <\/p>\n (326) Sacrifice. — FR. <\/p>\n (327) “The soul is here put for the body; and that dead, as often otherwhere; see Lev 19:28<\/span>, and Num 5:2<\/span>. Sometime the Scripture explaineth it, calling it a ‘dead soul,’ Num 6:6<\/span>. The Chaldee, Greek, and Latin keep the Hebrew phrase.” — Ainsworth in loco. <\/p>\n (6) And there were certain men . . . <\/strong>It has been supposed that the reference is to Mishael and Elzaphan, who appear to have buried their cousins, Nadab and Abihu, about this time (Blunts Script. Coincidences, pp. 66, 67,1850). If the consecration of Aaron and his sons began on the first day of the first month (Exo. 40:2<\/span>; Exo. 40:12<\/span>), and the death of Nadab and Abihu could not have taken place until the eighth day (Lev. 9:1<\/span>; Lev. 9:12<\/span>; Lev. 10:19<\/span>), inasmuch as the defilement caused by contact with the dead lasted for seven days (Num. 19:11<\/span>), it will follow, if this law was already in force, that those who buried Nadab and Abihu must have been unclean on the fourteenth day of the first month. Independently, then, of the doubtful inference which Professor Blunt draws from the identity of the numbers of the other tribes at the two numberings taken, the one before and the other after this time, from which he concludes that the deaths must have occurred amongst those who belonged to the tribe of Levi, which was not included in the census, this circumstance may fairly be adduced as one of the numerous undesigned coincidences with which Holy Scripture abounds. It may be observed further that, whilst reference would naturally be made to Moses on all doubtful occasions, none would be so likely to have recourse to him with the inquiry contained in Num. 9:7<\/span> as those who had been employed by his direction (Lev. 10:4<\/span>) in the burial of Nadab and Abihu. The law contained in Lev. 7:21<\/span> appears to have been understood to refer to all sacrificial meals. The legal uncleanness which disqualified the Israelites for participation in the Passover may be regarded as typical of the moral and spiritual disqualifications which render men unfit for participation in the Lords Supper.<\/p>\n THE SUPPLEMENTAL PASSOVER, Num 9:6-14<\/span>.<\/p>\n Only ceremonially clean persons could share in this sacrificial meal. Since there were many sources of defilement during seven days, and some during longer terms, it follows that there would naturally be a large number of persons at any given time disqualified. Out of so large a population some would naturally be absent at the regular passover. For these two classes an extra passover one month later is now authorized by Jehovah. But, as a safeguard against the perversion of this permission into an excuse for postponing it unnecessarily and merely from indifference, on the ground that he could make it up afterward, the threat of excision is held up to deter from any such abuse of this supplementary passover. The requirement that all Israel should partake of this sacrifice especially this provision for its repetition indicates that it is of vital importance to each, and symbolizes some act indispensable to his salvation. Christ is our passover. 1Co 5:7<\/span>. No one can be saved who wilfully neglects to appropriate the known Lamb of God which taketh away the sin of the world. Heb 2:3<\/span>.<\/p>\n 6<\/strong>. <\/strong> Certain men were defiled <\/strong> It is a principle of the Mosaic legislation to give supplementary statutes only when an emergency actually arose in which the strict application of the general law would be a hardship. See Introduction, (1.) <\/p>\n Defiled by the dead <\/strong> See Lev 21:1<\/span>; Lev 21:11<\/span>; Num 5:2<\/span>, notes.<\/p>\n The Dismay Of Those Who Through No Fault of Their Own Had Missed Out ( Num 9:6-14<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n There were those who were unable to take part in the Passover because they were unclean with an uncleanness that lasted seven days. In this case it was because they had had contact with the dead. They were clearly very upset that they had missed out on it and sought a remedy. <\/p>\n The Approach of Those Who Were Unclean for the Dead and Could Not Eat the Passover ( Num 9:6-7<\/strong><\/span><\/strong> )<\/strong> <\/p>\n Num 9:6-7<\/strong><\/span><\/p>\n ‘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, and those men said to him, “We are unclean by reason of the dead body of a man. What is the reason why we are kept back, that we may not offer the oblation of Yahweh in its appointed season among the children of Israel?” ’ <\/p>\n In this particular case there were men who were at the time ‘unclean’ because they had come in contact with a dead body and were therefore unclean for seven days. Thus they had been unable to take part in the observing of the Passover. This upset them greatly and they approached Moses and Aaron about it on that very day of the offering of the Passover lambs. They wanted to know why they should be restricted so that they could not take part in the observance of the Passover over what to them did not seem a very serious matter. Why was it that something which was not their fault should prevent them partaking in the Passover? <\/p>\n Their attitude and their urgency emphasises the blessing that the people who were able to keep the Passover enjoyed. <\/p>\n Moses Asks Them to Wait While He Discovers Yahweh’s Will ( Num 9:8<\/strong><\/span><\/strong> ) <\/p>\n Num 9:8<\/strong><\/span><\/p>\n <\/strong><\/p>\n ‘And Moses said to them, “Wait, that I may hear what Yahweh will command concerning you.” ’ <\/p>\n Moses was sympathetic to their request and asked them to wait while he consulted Yahweh through the Voice that spoke from the mercy seat. <\/p>\n Yahweh Expresses His Will to Moses ( Num 9:9<\/strong><\/span><\/strong> ) <\/p>\n Num 9:9<\/strong><\/span><\/p>\n <\/strong><\/p>\n ‘And Yahweh spoke to Moses, saying,’ <\/p>\n Yahweh’s reply came in the usual way, through His word to Moses. <\/p>\n He Speaks Concerning Those Who Had Been Unclean and Could Not Therefore Eat the Passover ( Num 9:10<\/strong><\/span><\/strong> a). <\/p>\n Num 9:10<\/strong><\/span><\/strong> a <\/p>\n <\/strong><\/p>\n ‘Speak to the children of Israel, saying,’ <\/p>\n Yahweh had a reply for these concerned men which He commands Moses to give them. <\/p>\n And The Reply Was That They Would Be Enabled To Keep the Passover of Yahweh ( Num 9:10<\/strong><\/span><\/strong> b). <\/p>\n Num 9:10<\/strong><\/span><\/strong> b <\/p>\n <\/strong><\/p>\n “If any man of you or of your generations shall be unclean by reason of a dead body, or be on a journey afar off, yet he shall keep the passover to Yahweh.” ’ <\/p>\n He first expanded on the problem. In future men may be unclean through contact with the dead or may be on a distant journey, and thus be unable to observe the Passover. Well, they were not to be too concerned. They would certainly be privileged to still keep the Passover. <\/p>\n A Second Passover Was To Be Kept In The Second Month And Was To Be Kept As Laid Down ( Num 9:11-12<\/strong><\/span><\/strong> ). <\/p>\n Num 9:11-12<\/strong><\/span><\/p>\n <\/strong><\/p>\n “<\/strong> In the second month on the fourteenth day at even they shall keep it; they shall eat it with unleavened bread and bitter herbs, they shall leave none of it until the morning, nor break a bone of it. According to all the statute of the passover they shall keep it.” <\/p>\n The way in which this would be achieved was by having a special Passover on the 14th day of the second month for all those who had missed the one on the 14th day of the first month through no fault of their own. They would observe it in the same way as the authentic Passover, with unleavened bread and bitter herbs (Exo 12:8<\/span>), and of course with the Passover lamb. And in accordance with the regulations they were to leave none until the morning and were to ensure that they broke none of its bones (Exo 12:10<\/span>; Exo 12:46<\/span>). The first was necessary because the Passover food was especially holy. It was like a peace offering offered solely in thanksgiving (Lev 7:15<\/span>). The second because to break the bones would render the lamb blemished and therefore imperfect. Even in death it must be kept perfect and whole, because it was holy. It was Yahweh’s. And it was their great privilege that they could partake of it because they were His redeemed people. <\/p>\n The Passover Must In General Be Kept At Its Appointed Time ( Num 9:13-14<\/strong><\/span><\/strong> ) <\/p>\n Num 9:13<\/strong><\/span><\/p>\n <\/strong><\/p>\n “<\/strong> But the man who is clean, and is not on a journey, and forbears to keep the passover, that soul shall be cut off from his people. Because he offered not the oblation of Yahweh in its appointed season, that man shall bear his sin.” <\/p>\n However that was not to be made an excuse for someone who was clean not to keep the original Passover. Anyone eligible who did not keep the original Passover would be cut off from among the people. Yahweh would know and would see to it. And the reason for this would be that he had not offered a gift that he was obliged by Yahweh to make at the appointed time. He would have deliberately rebelled highhandedly against Yahweh. <\/p>\n Num 9:14<\/strong><\/span><\/p>\n “<\/strong> And if a resident alien shall sojourn among you, and will keep the passover to Yahweh, according to the statute of the passover, and according to its ordinance, so shall he do. You shall have one statute, both for the resident alien, and for him who is born in the land.” <\/p>\n All this was being said in preparation for that great future when they would be in the land. Then if a resident alien lived among them he also could keep the Passover in accordance with Passover requirements, one of which was that he enter the covenant and be circumcised as a ‘true’ Israelite (Exo 12:48-49<\/span>). As stated in Exodus the same principles would apply to all, whether born in the land or resident alien seeking Yahweh. <\/p>\n This emphasis on ‘the land’ was all part of the preparation for their moving off on what at that time Moses thought would be a short journey to the land. The expectancy was that they would soon be living there, and these references were intended to bolster that expectancy. There was no thought of the delay that would occur through their unbelief. As far as Moses was concerned it was just round the corner. <\/p>\n For us the significance of the Passover is tied up with Jesus Christ. He is our Passover Who was sacrificed for us (1Co 5:7<\/span> compare Joh 19:36<\/span>). He is the Lamb of God Who takes away the sin of the world (Joh 1:29<\/span>). We are therefore to rid ourselves of the leaven of wickedness and malice. And we must ensure that we partake of Him as the unblemished offering fully and truly, for to fail to do so will mean that we too will be ‘cut off’ (1Co 11:27<\/span>; 1Co 11:30<\/span>). <\/p>\n <\/p>\n <\/strong> The Substitute Festival, or Little Passover<\/p>\n v. 6. And there were certain men,<\/strong> probably Mishael and. Elizaphan, Lev 10:4-5<\/span>, who were defiled by the dead body of a man, that they could not keep the Passover on that day,<\/strong> Lev 19:28<\/span>; and they came before Moses and before Aaron on that day;<\/strong> <\/p>\n v. 7. and those men said unto him, We are defiled,<\/strong> Levitically unclean, by the dead body of a man; wherefore are we kept back,<\/strong> literally, “shortened,” not given our full rights and privileges, that we may not offer an offering of the Lord in his appointed season among the children of Israel?<\/strong> They had reference to the precept which excluded the Levitically unclean from offering a sacrifice and from partaking in a sacrificial meal, Lev 7:21<\/span>. <\/p>\n v. 8. And Moses aid unto them, Stand still, have patience, and I will hear what the Lord will command concerning you. <\/strong> He made use of careful prudence in dealing with these men and with the situation in which they found themselves, lest hasty advice should meet with the Lord’s disapproval. <\/p>\n v. 9. And the Lord spake unto Moses,<\/strong> in answer to his inquiry, saying, <\/p>\n v. 10. Speak unto the children of Israel, saying, If any man of you or of your posterity,<\/strong> for this was to be a standing rule, shall be unclean by reason of a dead body, or be in a journey afar off,<\/strong> the former possibility, of course, including every form of temporary Levitical uncleanness, yet he shall keep the Passover unto the Lord,<\/strong> not merely as a privilege, but as a duty. <\/p>\n v. 11. The fourteenth day of the second month at even they shall keep it,<\/strong> just one month later than the Passover proper, and eat it with unleavened bread and bitter herbs,<\/strong> Exo 12:8<\/span>. <\/p>\n v. 12. They shall leave none of it unto the morning, nor break any bone of it,<\/strong> Exo 12:10-46<\/span>; according to all the ordinances of the Passover they shall keep it. <\/strong> Since the celebration of the Passover was a sign of Israel’s close fellowship with God, its solemnity had to be insisted upon, also in the Little Passover. <\/p>\n v. 13. But the man that is clean, and is not in a journey, and forbeareth to keep the Passover,<\/strong> deliberately neglects this solemn religious duty, even the same soul shall be cut off from among his people,<\/strong> not only by excommunication, but by death, because he brought not the offering of the Lord in his appointed season; that man shall bear his sin. <\/strong> This provision effectually hindered all indifference with regard to the celebration of the Passover. <\/p>\n v. 14. And if a stranger shall sojourn among you and will keep the Passover unto the Lord,<\/strong> after submitting to the rite of circumcision, Exo 12:48-49<\/span>, according to the ordinance of the Passover and according to the manner thereof, so shall he do,<\/strong> be put on equal terms with, and treated exactly like, a born Jew; ye shall have one ordinance, both for the stranger, and for him that was born in the land. <\/strong> Note that it is not a sign of weakness, but of faithfulness, in a pastor if he asks for time to consult Scriptures before rendering an opinion in a difficult matter. <\/p>\n Num 9:6<\/span><\/em><\/strong>. <\/strong>There were certain men, who were defiled by the dead body, <\/em><\/strong>&c.<\/strong> The reader should remember, that the case here mentioned, happened before the law was delivered, that is mentioned chap. Num 5:2<\/span>. <\/p>\n REFLECTIONS.<\/strong>We have here, 1. The second passover observed after their deliverance from Egypt; and it should seem, they celebrated it no more till they came to Canaan, because of their omission of circumcision, which in their removes might be dangerous. Moses, at God’s command, enjoins it, and the people obey him. If they with delight could thus run to celebrate the memorial of their deliverance; with what constancy and gladness should we approach the table of our Lord, to remember his greater deliverance of us from worse than Egyptian bondage, even from the chains of sin, and from the powers of death and hell. <\/p>\n 2. A case brought before Moses, Num 9:6<\/span>. Some persons were defiled by a dead body, and therefore could not keep the passover; yet, grieved to be excluded where themselves were without blame, they consult Moses, and Moses carries the matter before the Lord. Hence learn, (1.) If ceremonial defilement at that time debarred from the most sacred ordinance, how much more should moral impurity in our day debar men from the table of the Lord! (2.) Even unforeseen and unavoidable impediments, which detain us from waiting upon God in his ordinances, will be a grief, or at least a trial, to us. (3.) In cases of conscience ministers should be consulted about the path of duty. (4.) Ministers must wait much upon God in prayer and in his word, that they may be directed into all truth themselves, and enabled to direct others also. <\/p>\n 3. God resolves the question, and makes an order for future generations. Whoever are unclean, or on a journey afar off, have a month more allowed them, when they may with the same ceremonies keep the feast, and it would be alike accepted: but if it was deferred through neglect or contempt, the sinner must be cut off, either by excommunication from the visible church, or by God’s hand in secret judgment. Note; <\/em>(1.) They who are disappointed unavoidably from attending upon God in his ordinances, will be happy to seize the returning opportunity of approaching his house and table. (2.) Providential hindrances from the means of grace will not, if our hearts be right, deprive us of the grace of the means; God will amply supply our wants some other way. (3.) They who reject God’s ordinances, will be rejected by him. Habitual wilful absence from the Lord’s table is a strong sign of a lost soul. <\/p>\n 4. The circumcised stranger had the same right as the home-born Israelite. In Christ Jesus there is no difference between barbarian, Scythian, bond, or free: whosoever calleth on the name of the Lord, shall be saved. <\/p>\n I beg the Reader to take notice with me of the true marks of grace in the persons here mentioned; in that they felt the disadvantage they laboured under, in being kept back from the ordinance, and complained of it as their affliction. When the LORD in his providence, by sickness in ourselves or death in others, is pleased to shut up his people, from going up to the house of prayer; it is a precious sign of grace, and grace in lively exercise, when our soul longs and faints, like David’s, for the courts of the LORD’S house. See Psa 84:1-2<\/span> ; Psa 42:1-2<\/span> , etc.<\/p>\n Num 9:6 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:<\/p>\n Ver. 6. They could not keep the passover.<\/strong> ] Because they were to be unclean seven days. Num 19:11 Now, among the very heathen, the sacrificers were to purify themselves some days before; they had their caena pura<\/em> the night before, &c., a<\/em> and having expiated the company, they cried, ; who is here? to which they made reply, , Many and good are here. b<\/em> <\/p>\n<\/p>\n a<\/em> Demosth. <\/p>\n b<\/em> Aristoph.<\/p>\n men. Hebrew, plural of ‘ish or ‘enosh, App-14. Probably Mishael and Elizaphan, who had buried Nadab and Abihu (Lev 10:1-4); they were thus rendered unclean, and could not keep the passover (Num 19:11; Num 5:2). <\/p>\n by = for touching. <\/p>\n body = soul. Hebrew. nephesh. App-13. <\/p>\n man. Hebrew. , adam. App-14. <\/p>\n defiled: Num 5:2, Num 6:6, Num 6:7, Num 19:11, Num 19:16, Num 19:18, Lev 21:11, Joh 18:28 <\/p>\n they came: Num 15:33, Num 27:2, Num 27:5, Exo 18:15, Exo 18:19, Exo 18:26, Lev 24:11 <\/p>\n Reciprocal: Num 9:10 – be unclean 2Ch 30:19 – though he be not Ezr 6:21 – all such Hag 2:13 – General Joh 11:55 – to purify<\/p>\n Num 9:6. They came before Moses For resolution of their difficulty. The law, mentioned Num 5:2, commanding such persons to be put out of the camp, was not yet made.<\/p>\n 9:6 And there were certain men, who were defiled {b} 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:<\/p>\n (b) By touching a corpse, or being at the burial.<\/p>\n 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: 6. Uncleanness prevented any share in a sacrificial feast on pain of death (Lev 7:20), and contact with a … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 9:6”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-3980","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3980","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=3980"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/3980\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=3980"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=3980"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=3980"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"