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Priests, Death Impurity, Mourning, Marriage, and Household Holiness
Where this fits in the story: Leviticus 10's mourning restrictions after Nadab/Abihu form a strong narrative/priestly background.
Where Scripture takes it next: Hebrews contrasts Aaronic priesthood with Christ's superior priesthood at the order/mediation level, but does not individually interpret priestly mourning or marriage rules.
Ezekiel 44 gives later priestly holiness rules involving hair, marriage, corpse contact, clean/unclean distinction, and teaching, creating a strong canonical priestly-law development.
Leviticus 19 prohibits certain mourning haircuts and gashing practices for ordinary Israelites. Leviticus 21 revisits and intensifies related mourning restrictions for priests because of their heightened sanctuary holiness. The priestly rules therefore develop an Israel-wide holiness ethic rather than introducing an unrelated set of taboos.
Leviticus 10's immediate mourning restrictions after Nadab and Abihu connect with the later standing priestly/high-priest mourning rules, though the exact compositional relationship is debated.
Priestly corpse-contact rules make ritual-purity concern a possible reconstruction of the priest’s hesitation if the victim appeared dead. But Luke says the man is half-dead and gives no motive; Levites do not face the identical priestly rule. Purity cannot be stated as the reason both passed by.
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