Numbers 9 7

Numbers 9:7 kjv

And those men said unto him, We are defiled by the dead body of a man: wherefore are we kept back, that we may not offer an offering of the LORD in his appointed season among the children of Israel?

Numbers 9:7 nkjv

And those men said to him, "We became defiled by a human corpse. Why are we kept from presenting the offering of the LORD at its appointed time among the children of Israel?"

Numbers 9:7 niv

and said to Moses, "We have become unclean because of a dead body, but why should we be kept from presenting the LORD's offering with the other Israelites at the appointed time?"

Numbers 9:7 esv

And those men said to him, "We are unclean through touching a dead body. Why are we kept from bringing the LORD's offering at its appointed time among the people of Israel?"

Numbers 9:7 nlt

and said, "We have become ceremonially unclean by touching a dead body. But why should we be prevented from presenting the LORD's offering at the proper time with the rest of the Israelites?"

Numbers 9 verses

Numbers 9 7 Meaning

Numbers 9:7 records the query from specific men who, being ritually unclean from contact with a dead body, sought clarification on their eligibility to participate in the Passover offering at its divinely appointed time. They voiced their concern, highlighting their defilement and questioning why this circumstance should prevent them from presenting the Lord's offering alongside the rest of Israel, expressing a desire to fulfill their sacred duty despite their impurity. This inquiry reveals their earnest desire to obey God's command regarding the Passover, prompting a direct divine response.

Numbers 9 7 Context

Numbers Chapter 9 opens by explicitly stating the Israelites observed the Passover in the wilderness of Sinai, as commanded by the Lord. This Passover occurred in the second year of their exodus, preceding the further commands regarding their camp movements and divine cloud guidance. Num 9:7 arises within this immediate context, directly after the first Passover celebration in the wilderness. The inquiry from these ritually unclean men, occurring presumably shortly before or around the scheduled time for Passover, brings to light a practical dilemma regarding the stringent purity laws and their intersection with essential communal worship obligations, highlighting the tension between the command for ritual cleanness and the desire for full participation in covenant rituals.

Numbers 9 7 Word analysis

• וַיֹּאמְרוּ (vayyomru) – And they said: A common Hebrew conjunctive verb. Implies a direct and immediate communication following the established context. Their addressing Moses (and Aaron) indicates seeking priestly/prophetic discernment for a religious dilemma.
• הָאֲנָשִׁים הָאֵלֶּה (hā'ănāšîm hā'ēlleh) – these men: Specifies a particular group of individuals. Their situation is representative, prompting a law of general application. It signifies specific individuals faced with a unique yet not uncommon issue in ancient Israel.
• אֵלָיו (ēlāw) – to him (i.e., to Moses): Emphasizes Moses' role as God's mediator and interpreter of the Law. It was appropriate for such complex legal and religious questions to be brought to him for divine arbitration.
• אֲנַחְנוּ טְמֵאִים (ănakhnû ṭᵉmē'im) – We are unclean: `ṭāmē'` (Strong's H2932) refers to a state of ritual impurity or defilement. It does not necessarily imply moral sin but rather a state that renders one unfit for sacred duties or approaching the holy. This was a physical/ceremonial state under the Mosaic Law.
• לְנֶפֶשׁ אָדָם (lᵉnepheš 'ādām) – by a human corpse/dead person: `nepheš` (Strong's H5315) can mean 'soul,' 'life,' 'person,' or here, a 'dead body.' Direct contact with a corpse rendered a person highly impure for seven days (Num 19:11-13). This impurity was significant, requiring a lengthy purification process.
• לָמָּה נִגָּרַע (lāmāh niggāraʿ) – Why should we be kept back / restricted?: `lāmāh` means 'why,' expressing their genuine bewilderment and earnest desire to participate. `niggaraʿ` (from `gāraʿ`, Strong's H1639) in the Nifal (passive) stem means 'to be diminished,' 'to be withheld,' 'to be held back.' It conveys their feeling of unjust exclusion, implying they felt penalized for something that was perhaps unavoidable.
• לְבִלְתִּי הַקְרִיב (lᵉbiltî haqrib) – from bringing / offering: `biltî` means 'not,' indicating the prevention. `haqrib` (from `qārab`, Strong's H7126) is the Hifil (causative) infinitive, meaning 'to cause to draw near,' specifically referring to bringing sacrifices or offerings near to God at the altar.
• אֶת־קָרְבַּן יְהוָה (et-qorban Yahweh) – the Lord's offering: `qorban` (Strong's H7133) is a general term for an offering or sacrifice presented to God. Here, it specifically refers to the Passover lamb. It emphasizes that this was not merely a ritual but an offering "to the LORD," underscoring its divine command and significance.
• בְּמֹעֲדוֹ (bᵉmōʿădô) – at its appointed time: `mo'ed` (Strong's H4150) refers to a fixed or appointed time, season, or assembly. The Passover had a very specific, non-negotiable date (the 14th day of the first month), emphasizing the importance of adherence to God's ordained calendar.
• בְּתוֹךְ בְּנֵי יִשְׂרָאֵל (bᵉtôkh bᵉnê Yiśrā'ēl) – among the people of Israel: Stresses their desire for full inclusion and participation in the communal worship act. They wanted to fulfill their obligation alongside their brethren, emphasizing the corporate aspect of Israel's covenant relationship with God.

Words-group by words-group analysis

• "We are unclean through touching a dead body." (אֲנַחְנוּ טְמֵאִים לְנֶפֶשׁ אָדָם): This phrase is critical. It states the nature of their impurity (contact with a human corpse), which was a serious, prolonged form of defilement under the Mosaic Law, typically rendering one ceremonially unfit for seven days. This was often unavoidable in the wilderness, such as from burying kin or accidental contact.
• "Why are we kept from bringing the Lord’s offering at its appointed time?" (לָמָּה נִגָּרַע לְבִלְתִּי הַקְרִיב אֶת־קָרְבַּן יְהוָה בְּמֹעֲדוֹ): This rhetorical question expresses their plea and spiritual desire. It juxtaposes their ritual state with their heartfelt desire to perform a specific, time-sensitive religious duty—the Passover. The word 'mo'ed' (appointed time) is key, highlighting the inflexibility of the calendar requirement versus the inflexibility of their defilement.
• "among the people of Israel." (בְּתוֹךְ בְּנֵי יִשְׂרָאֵל): This indicates their wish for full communal participation. Religious duties in ancient Israel were often communal, and exclusion, even if ritual, was isolating and potentially spiritually distressing for faithful Israelites. Their question is not seeking to evade responsibility but to find a way to fulfill it within the community.

Numbers 9 7 Bonus section

• The incident leading to the "Second Passover" in Num 9:7-12 is unique. It's not a pre-existing law but a divine amendment given in response to a specific human question, illustrating the living and responsive nature of God's interaction with His covenant people through Moses.
• This passage serves as a precedent for later religious flexibility regarding purity and festival observance, notably seen in King Hezekiah's widespread invitation to a belated Passover in 2 Chronicles 30, even for those who were not fully ritually cleansed. This shows divine allowance for the desire to worship trumping absolute ceremonial purity under certain conditions, provided the intent is righteous.
• The defilement by a dead body (tuma't met) was considered one of the highest forms of ritual impurity under the Old Covenant, impacting many areas of life, including access to the tabernacle and sacred food. The provision in Numbers 9:9-12 for this specific form of impurity is highly significant.

Numbers 9 7 Commentary

Numbers 9:7 presents a crucial dilemma where the precise requirements of ritual purity clashed with the non-negotiable timing of a central covenant festival, the Passover. The men, being unintentionally defiled by a dead body, could not participate in the sacred offering without transgressing other divine commands. Their earnest question, "Why should we be kept back?", showcases their genuine piety and desire to observe God's commands fully, rather than neglecting their duty. This verse sets the stage for God's merciful provision of a "Second Passover" (Pesach Sheni) for those who are defiled or on a distant journey, demonstrating God's compassion and flexibility in cases of unavoidable hindrance to worship, emphasizing the spirit of obedience over rigid adherence to circumstances. It highlights that God desires His people to partake in His covenant meals and blessings, providing a path even when obstacles arise. This teaches us that true worship comes from a pure heart that seeks God’s will, and God provides a way even when human circumstances pose difficulties.