But for his kin that is near unto him
For such he might be defiled and mourn, or be where they were, and take care of, and attend their funerals: this clause some take to be general, of which the particulars follow, as Aben Ezra; but others take it to be the first particular excepted, and instanced in, and intends his wife; for it may be rendered, as by some, "for his flesh", or "the rest of him" {p}, the other part of himself, his wife, which is his other self, and one flesh with him; and so Jarchi and others observe, there is no flesh of his, but his wife; and if she is not intended here, she is not expressed elsewhere, though must be supposed, because it is allowed the priest to defile himself for other relations not so near; and it is plain from the case of Ezekiel, that a priest might mourn for his wife, ( Ezekiel 24:15-18 ) ; he being forbid it, shows his case to be an extraordinary one, and that ordinarily it was admitted, otherwise there would have been no need of a particular prohibition of him: [that is], for his mother, and for his father, and for his son, and
for his daughter, and his brother;
R. Alphes adds F17, "and his wife"; these being all near relations, and for whom natural affection would lead and oblige him to mourn, and show a concern for their death, and to take care of their funeral. This is to be understood of common priests; for as for the high priest, he might not mourn, or be concerned for either of these.
The Brenton translation of the Septuagint is in the public domain.