Numbers 9:10

Num 9:10 Speak unto the children of Israel, saying, If any man of you or of your posterity shall be unclean by reason of a dead body, or [be] in a journey afar off, yet he shall keep the passover unto the LORD.

Ver. 10. Or be in a journey afar off.] This rendered a man unfit to partake; because either his head would be so taken up about his business then, or his mind so set upon home, that he would have little leisure or liberty to prepare for the passover.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Num 9:10. Unclean — or on a journey — Under these two circumstances the Hebrews think that other hinderances of like nature are comprehended; as if one be hindered by a disease, or by any other such kind of uncleanness; which may seem probable both from the nature of the thing, and the reason of the law, which is the same in other cases.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

And cannot come where the Tabernacle is, when others keep it.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(10) In a journey afar off.—Or, on a distant journey. This is one of the ten passages in the Pentateuch in which one or more words are marked with certain dots, known as puncta extraordinaria. In this case these dots stand over the word rehokah, distant. The Rabbinical explanation is that the word is either spurious, as not being found in Num_9:13, or is not to be interpreted in its literal signification, but in a qualified sense.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. Provision is made both for accidental uncleanness, and also for absence on a journey. This is evidently intended to be exhaustive, and was understood in later days to include all good reasons which might prevent anyone from keeping the festival. Cf. 2Ch_30:2; 2Ch_30:15.

of your generations] i.e. of future generations.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The fourteenth day of the second month at even they shall keep it,.... The mouth Ijar, as the Targum of Jonathan, which answers to part of our April and part of May; so that there was a month allowed for those that were defiled to cleanse themselves; and for those on a journey to return home and prepare for the passover, which was not to be totally omitted, nor deferred any longer; and it was to be kept on the same day of the month, and at the same time of the day the first passover was observed; still the more to keep in mind the saving of their firstborn; and their deliverance out of Egypt at that time: an instance of keeping such a passover we have in Ch2 30:1, &c.

and eat it with unleavened bread and bitter herbs; in the same manner as the first passover was eaten, Exo 12:8; only no mention is made of keeping the feast of unleavened bread seven days, which some think those were not obliged unto at this time, only to keep the feast of the passover.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Unclean, in what manner soever. (Philo) --- Nation; or at a great distance, whether in the country or out of it. The Rabbins say 15 miles, or leagues, (Calmet) which make 45 miles. (Haydock) --- Septuagint, all such were bound to observe the passover in the second month, as the whole people did under Ezechias; (2 Paralipomenon xxx.) though the Rabbins falsely pretend, that when the greater part of the people were under this predicament, the law did not oblige, and they might eat the paschal lamb in the month of Nisan. Women were not bound to make the second Phase, Exodus xii. 19. (Calmet) --- This festival was never transferred beyond the second month. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Under these two instances the Hebrews think that other hinderances of like nature are comprehended; as if one be hindered by a disease, or by any other such kind of uncleanness; which may seem probable both from the nature of the thing, and the reason of the law, which is the same in other cases, and from the application of this rule to other cases, 2Ch 30.

Afar off; in some remote country, whence he can not return sooner.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Afar off — According to the Hebrew doctors this must be at least fifteen miles from the camp, or afterward fifteen miles beyond the boundary of the Holy Land. For in Deu_12:5-6; Deu_16:2, we are told that the passover cannot be lawfully kept in a foreign land.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

If any man of you or of your posterity. The particular case of these men is made the occasion for a general provision for all succeeding times. Shall be unclean by reason of a dead body, or be in a journey. It is somewhat strange that these two cases only were provided for: a man otherwise unclean, (as, e.g., in the case described Lev_15:13) even if actually recovered, was unable to take advantage of the little passover. Probably the real reason of it is to be found in this, that both the far journey and" the burial of the dead would presumably be works of charity. Afar off. This word, hqjro, is one of ten in the Pentateuch distinguished in the Hebrew Bibles with puncta extraordinaria, for some unknown and probably trifling reasons. The Rabbins ruled that it meant a distance of fifteen miles or more from the temple at sunrise of the fourteenth of Abib.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Unclean or in a journey - Under these two instances the Hebrews think that other hindrances of like nature are comprehended; as if one be hindered by a disease, or by any other such kind of uncleanness; which may seem probable both from the nature of the thing, and the reason of the law which is the same in other cases.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

או בדרך רחקה [IF ANY MAN … SHALL BE UNCLEAN BY REASON OF A DEAD,] OR BE ON A DISTANT JOURNEY — There is a dot on it (on the ה of the word רחקה which letter is therefore regarded as non-existent; cf. Rashi on Genesis 18:9 and Note thereon), in order to tell that what Scripture means by בדרך רחקה is that it (the journey) need not really be a distant one, but that his sacrifice is postponed even though he was merely outside the threshold of the forecourt during the whole time that the ceremony of slaughtering the Passover sacrifice tasted. (Pesachim 93b, cf. Sifrei Bamidbar 69:2). — On the “Second Passover” one may have with him unleavened and leavened bread together in his house, and there is no festival in connection with it, and the eating of leaven is forbidden only together with it (the Passover Sacrifice) — i.e. while the sacrifice is being eaten (cf. Pesachim 95a).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

B’DERECH R’CHOKAH’ Rashi commented [that the meaning of this expression — literally “on a distant way” — is] “that he was outside the threshold of the Sanctuary Court during the whole time prescribed for slaughtering [the Passover-offering].” According to this opinion, this interpretation is hinted at by the dot [on the letter hei in the word r’chokah (distant) in the Torah, thus indicating that the journey does not really have to be a distant one, for even if he is only outside the threshold of the Sanctuary Court during the time of slaughtering of the Passover-offering, it is considered “a distant way”, as explained further on].But I am surprised at him [Rashi]! Why did he adopt the opinion of Rabbi Eliezer, when it would have been correct to accept the opinion of Rabbi Akiba [that a distant way means] beyond Modiin [a city fifteen miles from Jerusalem; and the verse would thus be referring to someone who cannot reach the Sanctuary Court in time to bring the Passover-offering].. The difference is important. The punishment of excision for neglecting to bring the Passover-offering is stated primarily with reference to the first Passover-offering. A person who was on a distant way on the fourteenth of Nisan [or in a state of impurity] must bring the second Passover-offering, on the fourteenth of Iyar; but if he did not bring the second Passover-offering, even wilfully, he is not liable to punishment, since at the time of the first Passover-offering, when the main duty arose, he was unable to bring the offering. However, a person who was not on a distant way on the fourteenth of Nisan and did not bring the Passover-offering, may nonetheless bring the second Passover-offering on the fourteenth of Iyar; but if he wilfully did not bring it then on the fourteenth of Iyar he is subject to the punishment of excision. See further in my translation of “The Commandments,” Vol. I, pp. 67-69. And such is the opinion of the Amoraim in the Gemara means literally: the Interpreters. This name is given to the Rabbis of the Gemara, as distinguished from the Tannaim, the Rabbis mentioned in the Mishnah or Beraitha. The Gemara is the text containing the collected discussions of the Amoraim on the Mishnah. The Mishnah and Gemara together are known as the the Talmud. See also Vol. II, p. 132, Note 204, and Vol. III, p. 192. Note 44. [of Tractate Pesachim], where Ula said, [a distant way is if he is at such a distance from Jerusalem that] he cannot come in, in time for the slaughtering [of the Passover-offering]. of the afternoon of the fourteenth day of Nisan (Exodus 12:6, see also Ramban there). Now since prior to that time there is no obligation to bring the offering yet, and Ula is of the opinion that a person on a distant way is “one who cannot come into the Sanctuary Court in time for the slaughtering of the Passover-offering,” it follows perforce that the term a distant way cannot mean in reality far away, since prior to the beginning of that afternoon there was no obligation to bring it yet. Hence even if the distance was actually not far but that person for some reason was not in the Sanctuary Court he is also considered as having been on a distant way. The case, however, would be different if he were to hold like Rav Yehudah, who says that a person on a distant way is “one who cannot come in, in time for the eating of the Passover-offering,” which is on the following night. In that case a person on a distant way would be one, who from the beginning of the afternoon cannot reach Jerusalem at night, in time for the eating of the Passover-offering, since he is actually on a far distant way. This is indeed the plain meaning of Scripture, that a person who is situated at the beginning of the afternoon in a place from which he cannot reach the Sanctuary Court [on foot] by the time of the slaughtering, is considered as being on a distant way, and therefore he is free [from the obligation of bringing the Passover-offering]. It is possible that [according to Rabbi Akiba] the reason for the dot [on the letter hei in the word r’chokah (distant) in the Torah] is to indicate that it is too distant for him to bring the Passover-offering, even though it is not actually distant [since fifteen-miles — walking-distance — is the required distance]; therefore when He repeated it He stated, But the man that is clean, and is not on ‘a journey,’ [and forbeareth to bring the Passover-lamb], and did not mention “distant.” journey,” it would have implied that even if he was beyond a distance of fifteen miles and fails to bring the Passover-offering, he is liable to the punishment of excision. But this is not the law, for if he were beyond fifteen miles the punishment does not apply. See Note 83 above.Now Scripture commanded that a person who was impure or on a distant way should bring the second [Passover-offering], but the same law, for the same reason, applies to anyone who did not bring the first Passover-offering, even wilfully, namely that he is obliged to bring the second Passover-offering, in accordance with the words of our Rabbis. Scripture, however, mentioned only [those who were impure or on a distant way in order] to say that they are allowed to bring the second Passover-offering, and to forbid an impure person to bring the first Passover-offering. However, one who was on a [distant] way is free from bringing the first Passover-offering, and may bring the second one, but if he wants to fulfill his duty on the first Passover and he told someone [in Jerusalem to include him in a group, and] to slaughter the offering for him [as well], it is acceptable [for him]. For we accept [as the correct interpretation of the law] that the [meaning of the verse is not that he must bring it only on the second Passover, but that the] Merciful One dealt kindly with him [and allowed him if he prefers to bring the second Passover-offering], but if he did bring [the first one] — he is deserving of a blessing [and he has acted rightly]. It is also possible that the reason why Scripture mentioned “distant” [is because it is referring to a journey which is actually far away, and only then must he bring the second Passover-offering], but if he is on a “near” journey [i.e., within fifteen miles — this distance being considered the beginning of what is technically already “a far way”], he may bring the second Passover-offering, or the first one, by [telling them] to slaughter it and sprinkle it for him as well [in the afternoon of the fourteenth day of Nisan], and then coming [into the city of Jerusalem] and eating the Passover-offering at night.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.