Leviticus 12:5
If, however, she gives birth to a daughter, the woman will be unclean for two weeks as she is during her menstruation. Then she must continue in purification from her bleeding for sixty-six days.
But if she gives birth to a daughter
In the Hebrew text, the phrase "gives birth" is derived from the root word "yalad," which means to bear or bring forth. The birth of a daughter in ancient Israelite society was a significant event, as daughters were seen as future bearers of the covenant community. The distinction in the purification period between the birth of a son and a daughter may reflect cultural and theological understandings of gender roles and the continuation of the family line.

the woman will be unclean for two weeks
The term "unclean" comes from the Hebrew word "tamei," which signifies a state of ritual impurity. This period of uncleanness is double that of giving birth to a son, which was one week. The two-week period may symbolize a deeper reflection on the nature of life and the sacredness of creation, emphasizing the importance of purification and the restoration of ritual purity.

as she is during her menstruation
The comparison to menstruation, or "niddah" in Hebrew, highlights the natural and cyclical aspects of a woman's life. Menstruation was a time of separation and reflection, and this parallel underscores the continuity of life and the renewal of purity. It also reflects the understanding of the body as a vessel of life, which requires periods of rest and renewal.

Then she must continue in the blood of purification
The "blood of purification" refers to the extended period of cleansing that follows childbirth. The Hebrew word "taharah" for purification indicates a process of becoming clean or pure. This period allows the mother to recover physically and spiritually, preparing her to re-enter the community and participate fully in religious life.

for sixty-six days
The specific duration of sixty-six days, when combined with the initial two weeks, totals eighty days. This extended period may symbolize completeness and wholeness, as the number eight often represents new beginnings in biblical numerology. The time allows for a full cycle of renewal, emphasizing the sanctity of life and the importance of spiritual readiness.

Persons / Places / Events
1. Moses
- The author of Leviticus, who received the laws from God to instruct the Israelites.

2. Israelites
- The people to whom the laws in Leviticus were given, forming the community of God's chosen people.

3. Childbirth
- The event that triggers the period of uncleanness and purification described in this verse.

4. Daughter
- The gender of the child born, which affects the duration of the mother's purification period.

5. Tabernacle
- The place where the Israelites would bring offerings and where the laws of purification would be observed.
Teaching Points
Understanding Ritual Purity
The laws of purification highlight the importance of ritual purity in maintaining a relationship with God. They remind us of the need for spiritual cleanliness in our own lives.

Symbolism of Numbers
The specific durations of uncleanness and purification (two weeks and sixty-six days) may symbolize completeness and thoroughness in the purification process, encouraging us to seek thorough spiritual renewal.

Gender and Cultural Context
The difference in purification times for the birth of a son versus a daughter reflects cultural and theological contexts of the time. It invites us to consider how cultural practices influence religious observance and how we can apply biblical principles in our own cultural context.

Christ's Fulfillment of the Law
The laws of purification point forward to Christ, who fulfills and transcends these requirements, offering us ultimate purification through His sacrifice.

Holiness and Community
The emphasis on purification underscores the call to holiness and the impact of individual purity on the community. It challenges us to consider how our personal spiritual state affects our community of faith.
Bible Study Questions
1. How does the concept of ritual purity in Leviticus 12:5 relate to our understanding of spiritual purity today?

2. In what ways do the purification laws in Leviticus point forward to the work of Christ as described in the New Testament?

3. How can we apply the principles of thoroughness and completeness in purification to our spiritual lives?

4. What cultural practices today might influence our understanding and application of biblical principles, and how can we discern their impact?

5. How does the call to holiness in Leviticus challenge us to consider our role within our faith community?
Connections to Other Scriptures
Genesis 3:16
- This verse discusses the consequences of the Fall, including increased pain in childbirth, which connects to the themes of childbirth and purification in Leviticus 12:5.

Luke 2:22-24
- This passage describes Mary and Joseph bringing Jesus to the temple for purification, showing the continuation of these laws into the New Testament.

Hebrews 9:13-14
- These verses discuss purification under the Old Covenant and the superior purification through Christ, providing a New Testament perspective on the laws in Leviticus.
Birth-Sin and its DevelopmentsJ. A. Seiss, D. D.Leviticus 12:1-8
Born in SinR.M. Edgar Leviticus 12:1-8
Ceremonial PurificationsR.A. Redford Leviticus 12:1-8
Her Purifying. -- Purification After Child-BirthS. H. Kellogg D. D.Leviticus 12:1-8
The Ordinance of CircumcisionS. H. Kellogg, D. D.Leviticus 12:1-8
The Purification of the ChurchJ.A. Macdonald Leviticus 12:1-8
The Statutes on MaternityW. Clarkson Leviticus 12:1-8
Woman Under the Law and Under the GospelS.R. Aldridge Leviticus 12:2-7
People
Moses
Places
Teman
Topics
Abide, Bear, Bears, Birth, Bleeding, Blood, Child, Clean, Cleansing, Completely, Continue, Daughter, During, Female, Female-child, Gives, Impurity, Maid, Maid-child, Menstruation, Period, Purification, Purified, Purifying, Separation, Six, Sixty, Sixty-six, Threescore, Unclean, Unwell, Wait, Weeks
Dictionary of Bible Themes
Leviticus 12:5

     8325   purity, nature of

Leviticus 12:1-5

     5715   menstruation
     7424   ritual law

Leviticus 12:1-7

     5733   pregnancy

Leviticus 12:1-8

     5652   babies
     5719   mothers, responsibilities
     5745   women

Leviticus 12:2-7

     7348   defilement

Leviticus 12:4-5

     5977   waiting

Leviticus 12:4-8

     7340   clean and unclean

Library
The Birth and Early Life of John the Baptist.
(Hill Country of Judæa, b.c. 5.) ^C Luke I. 57-80. ^c 57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child] ; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen. xvii. 12; Lev. xii. 3; Phil. iii. 5. Male children were named at their circumcision, probably
J. W. McGarvey—The Four-Fold Gospel

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their
J. W. McGarvey—The Four-Fold Gospel

Christ's Humiliation in his Incarnation
'Great is the mystery of godliness, God manifest in the flesh.' I Tim 3:16. Q-xxvii: WHEREIN DID CHRIST'S HUMILIATION CONSIST? A: In his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross. Christ's humiliation consisted in his incarnation, his taking flesh, and being born. It was real flesh that Christ took; not the image of a body (as the Manichees erroneously held), but a true body; therefore he
Thomas Watson—A Body of Divinity

The Early Years of Jesus
Matt. i. 1 to ii. 23; Luke i. 5 to ii. 52; iii. 23-38 58. It is surprising that within a century of the life of the apostles, Christian imagination could have so completely mistaken the real greatness of Jesus as to let its thirst for wonder fill his early years with scenes in which his conduct is as unlovely as it is shocking. That he who in manhood was "holy, harmless, undefiled, separate from sinners" (Heb. vii. 26), could in youth, in a fit of ill-temper, strike a companion with death and then
Rush Rhees—The Life of Jesus of Nazareth

Supplementary Note to Chapter ii. The Year of Christ's Birth.
The Christian era commences on the 1st of January of the year 754 of the city of Rome. That our Lord was born about the time stated in the text may appear from the following considerations-- The visit of the wise men to Bethlehem must have taken place a very few days after the birth of Jesus, and before His presentation in the temple. Bethlehem was not the stated residence of Joseph and Mary, either before or after the birth of the child (Luke i. 26, ii. 4, 39; Matt. ii. 2). They were obliged to
William Dool Killen—The Ancient Church

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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