Leviticus 12 2

Leviticus 12:2 kjv

Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean seven days; according to the days of the separation for her infirmity shall she be unclean.

Leviticus 12:2 nkjv

"Speak to the children of Israel, saying: 'If a woman has conceived, and borne a male child, then she shall be unclean seven days; as in the days of her customary impurity she shall be unclean.

Leviticus 12:2 niv

"Say to the Israelites: 'A woman who becomes pregnant and gives birth to a son will be ceremonially unclean for seven days, just as she is unclean during her monthly period.

Leviticus 12:2 esv

"Speak to the people of Israel, saying, If a woman conceives and bears a male child, then she shall be unclean seven days. As at the time of her menstruation, she shall be unclean.

Leviticus 12:2 nlt

"Give the following instructions to the people of Israel. If a woman becomes pregnant and gives birth to a son, she will be ceremonially unclean for seven days, just as she is unclean during her menstrual period.

Leviticus 12 verses

Leviticus 12 2 Meaning

Leviticus 12:2 lays down the law for ritual impurity following childbirth in Israel. It dictates that if a woman conceives and gives birth to a male child, she is considered ritually unclean for a period of seven days. This initial period of uncleanness is directly equated to the duration of separation required for a woman's regular menstrual impurity, indicating a deep theological connection between the life-giving but blood-involving processes of the female body and their impact on proximity to the holy God.

Leviticus 12 2 Context

Leviticus chapter 12 details the ritual laws concerning a woman's purification after childbirth. This chapter fits within the broader context of Leviticus's focus on holiness and ritual purity, which follows the detailed instructions for sacrificial offerings and the ordination of priests (Leviticus 1-10). Before discussing diseases and bodily discharges (Leviticus 13-15), Leviticus 12 establishes guidelines for a woman entering a state of impurity due to the shedding of blood during birth. These laws were crucial for ancient Israel, distinguishing them as God's holy people and ensuring the sanctity of the Tabernacle and God's presence among them was protected from defilement. The laws emphasized that all aspects of human life, even life-giving events, had implications for one's ritual standing before a holy God.

Leviticus 12 2 Word analysis

• Speak unto the children of Israel: This common opening phrase in Mosaic Law highlights the divine origin and authoritative nature of the commands, emphasizing that these are direct instructions from God to His covenant people. It underscores the communal application of these purity laws.
• woman (אִשָּׁה - ishah): Refers generally to a female person. The law applies universally to any Israelite woman who has given birth.
• conceived seed (מַזְרַעַת זֶרַע - mazra'at zera): The Hebrew signifies "she who conceives seed." It focuses on the act of conception, the beginning of new life, emphasizing the divine orchestration of human procreation. The phrase literally means "seed sowing" or "impregnating."
• born a man child (וְיָלְדָה זָכָר - veyaldah zakar): Specifies the sex of the newborn as male (zakar). This is critical, as the purity periods differ for male and female births (as seen in Lev 12:5), highlighting distinct considerations based on gender within this specific law.
• unclean (טְמֵאָה - tame'ah): This refers to ritual impurity, not moral sin. A person in this state could not enter the Tabernacle/Temple, partake in sacred offerings, or participate fully in the worshipping community. It symbolized a temporary separation from holiness. This is not about hygiene, but ritual status related to the divine standard of purity.
• seven days (שִׁבְעַת יָמִים - shiv'at yamim): This precise duration is a common period in Israelite purification rituals, often signaling completion or fullness, and is identical to the duration for menstrual impurity.
• according to the days of the separation (כִּימֵי נִדַּת דְּוֹתָהּ - kiyme nidat d'vatah): This crucial phrase explicitly links the impurity of childbirth to the impurity of menstruation. Niddah refers to menstrual flow, and its accompanying period of ritual separation. The connection emphasizes that the temporary "loss of life" through blood discharge, even in the context of creating life, imparts impurity.
• for her infirmity (דְּוֹתָהּ - d'vatah): This word also relates to her separation/impurity from a regular menstrual cycle, literally "her flow." It emphasizes the direct parallel with monthly purification rules, framing childbirth not as a sickness, but as a bodily process involving blood that causes ritual defilement.

Leviticus 12 2 Bonus section

The Levitical laws on childbirth impurity, especially the doubling of the impurity period for a female child compared to a male child (Lev 12:5), have generated significant discussion. While not stated in verse 2 directly, this distinction in a later verse of the chapter is part of the same law block and reveals another layer of theological meaning. Various interpretations exist, but a prominent understanding links it to humanity's original sin and the role of the woman in its entry (Gen 3). However, this interpretation must be balanced with the overall biblical view of women as equally created in God's image and redeemed by Christ. The primary emphasis of these laws remains ritual, not moral or punitive. The overall system of ritual impurity served as a constant reminder to Israel of their need for atonement and separation from anything that could defile the sacred space where God dwelt. These laws, though burdensome, safeguarded the visible presence of God among His people by establishing clear boundaries of access. The gospel message, however, demonstrates that through Christ, the need for these shadows is gone; He is the reality that provides true and lasting purity.

Leviticus 12 2 Commentary

Leviticus 12:2 establishes a foundational purity law concerning childbirth. The impurity of the birthing mother is ritual, not moral, signifying that while life is precious, the natural processes involving blood and the entry of new life into a world marked by sin and mortality cause a temporary separation from the perfect holiness of God. The parallel to menstrual niddah highlights that any significant outflow of blood from the life source required a period of ritual withdrawal and purification, reflecting God's unique reverence for blood as the bearer of life (Lev 17:11). This law not only enforced ceremonial distinctions crucial for maintaining the holiness of the sanctuary but also symbolically underscored humanity's inherent need for purification before a holy God. It pointed forward to the ultimate purification available through Christ's shed blood, which completely cleanses from sin, unlike these temporary ceremonial uncleannesses.