Leviticus 12 5

Leviticus 12:5 kjv

But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days.

Leviticus 12:5 nkjv

'But if she bears a female child, then she shall be unclean two weeks, as in her customary impurity, and she shall continue in the blood of her purification sixty-six days.

Leviticus 12:5 niv

If she gives birth to a daughter, for two weeks the woman will be unclean, as during her period. Then she must wait sixty-six days to be purified from her bleeding.

Leviticus 12:5 esv

But if she bears a female child, then she shall be unclean two weeks, as in her menstruation. And she shall continue in the blood of her purifying for sixty-six days.

Leviticus 12:5 nlt

If a woman gives birth to a daughter, she will be ceremonially unclean for two weeks, just as she is unclean during her menstrual period. After waiting sixty-six days, she will be purified from the bleeding of childbirth.

Leviticus 12 verses

Leviticus 12 5 Meaning

Leviticus 12:5 dictates the period of ritual uncleanness for a woman after giving birth to a female child. This period is specified as two weeks (equivalent to the time of menstrual separation, niddah), followed by sixty-six days during which she continues in the "blood of her purifying," making her ritually unclean concerning sacred things, though she could return to daily life. This overall period, longer than for a male child, requires her to remain separated from sacred things like the sanctuary, yet she is not considered sinful, merely in a state that requires purification before full reintegration into communal worship.

Leviticus 12 5 Context

Leviticus Chapter 12 deals specifically with the ritual purification requirements for women after childbirth. The preceding verses (Lev 12:1-4) detail the purification process after the birth of a male child, establishing a total of forty days (seven days of intense uncleanness + thirty-three days of purification). Verse 5, by contrast, outlines the lengthier period for a female child. This difference is central to its interpretation. The overall context of Leviticus emphasizes God's holiness and Israel's call to be a holy people, set apart from the nations. Bodily emissions and the processes of life and death inherently involved the loss of "life fluid" (blood) and thus brought about ritual uncleanness, a temporary state that prohibited access to sacred spaces and things. This was not a moral judgment or indication of sin, but rather a boundary marker to preserve the sanctity of God's dwelling among His people. The meticulousness of these laws indirectly polemicized against the often-chaotic and morally lax practices of fertility cults prevalent in surrounding pagan cultures, demonstrating Yahweh's orderliness, sanctity, and valuing of life processes within defined, holy parameters.

Leviticus 12 5 Word analysis

• But if she bear: Introduces the alternative condition to the male birth described in verse 2.
• a maid child:
  • Original Hebrew: נְקֵבָה (nəqēḇâ), meaning "female," "girl," or "woman."
  • Significance: Explicitly contrasts with the male child (זָכָר, zāḵār) of verse 2. The sex of the child directly impacts the purification period. This differentiation is a key interpretive point in the chapter.
• then she shall be unclean:
  • Original Hebrew: תִּטְמָא (tiṭmāʾ), from the root טָמֵא (ṭāmēʾ), meaning "to be unclean," "defiled," "impure" (ritually).
  • Significance: This refers to ritual impurity, not moral defilement or sin. It prevents participation in cultic worship or handling of sacred things. This state is temporary and necessitates a purification process.
• two weeks:
  • Original Hebrew: שְׁבֻעַיִם (šəḇuʿayim), the dual form of "week."
  • Significance: A doubling of the initial seven-day intense uncleanness for a male child (Lev 12:2). This period parallels the length of separation for niddah (menstrual impurity), as indicated by the next phrase.
• as in her separation:
  • Original Hebrew: כְּנִדָּתָהּ (kəniddaṯāh), from נִדָּה (niddah), referring to menstrual separation or any state of ritual impurity marked by flow.
  • Significance: This direct comparison is crucial. It explicitly links the impurity after a female birth to the regular monthly ritual impurity of menstruation. This may highlight the deeper and more enduring connection of the female body to the cycles of life and blood in ancient thought. It emphasizes that this type of uncleanness is a regular, biological aspect, not a punishment.
• and she shall continue in the blood of her purifying:
  • Original Hebrew: תֵּשֵׁב עַל־דְּמֵי טָהֳרָהּ (tēšēḇ ʿal-dəmê ṭāhorāh), literally "she shall sit upon the blood of her purity."
  • Significance: This phrase describes the remaining period of the overall purification process. While still ritually sensitive ("blood of her purifying" implies a continuous, subtle defiling influence that prevents full ritual participation), she is not as intensely unclean as during the initial two weeks. She could return to many normal activities but remained excluded from touching holy things or entering the sanctuary. "Blood" (דָּם, dām) here refers to post-birth discharge. "Purity" (טָהֳרָה, ṭāhorah) here describes the process of achieving it.
• threescore and six days:
  • Original Hebrew: שִׁשִּׁים וָשֵׁשׁ יוֹם (šiššîm wāšeš yôm), sixty-six days.
  • Significance: This is twice the number of purification days (33 days) required after a male birth (Lev 12:4). The combined period for a female child is 14 days (2 weeks) + 66 days = 80 days total, exactly double the 7 days + 33 days = 40 days total for a male child. The exact doubling points to a deliberate symbolic emphasis related to the female reproductive cycle and perhaps a deeper connection to the continuation of the human line, often viewed in ancient thought as intricately linked with female biology. It is not necessarily indicative of female inferiority, but a legal category in ritual matters concerning the flow of life and death, reflecting God's unique design for human procreation.

Leviticus 12 5 Bonus section

The extended period for a female child in Leviticus 12:5 is unique within biblical law for such a precise gender distinction in ritual purification post-birth. Some rabbinic interpretations and ancient views saw the birth of a female child as somehow embodying a fuller representation of the "potential" for impurity through successive generations (e.g., as the carrier of future menstrual cycles and pregnancies). Others have posited it as acknowledging the deeper biological complexity associated with the female reproductive system and its life-giving capacity, which, within ancient sacred systems focused on ritual purity, led to extended periods of uncleanness as a marker of the sacredness and potent nature of life creation. The structure of Leviticus 12 also mirrors a typical Israelite literary device known as "inclusio," where male and female are mentioned (12:2, 12:5), emphasizing the universality of the law to all births. This also contrasts the Israelites with many ancient Near Eastern practices, where child-birthing, especially female births, was sometimes seen as a mere biological function or subject to superstitious fears; in Israel, it was brought under God's holy regulation.

Leviticus 12 5 Commentary

Leviticus 12:5 elaborates on the ritual separation required after childbirth, specifying a lengthier period for a female child compared to a male. This law, part of Israel's ritual code, underscores the sanctity of life and the profound reverence due to God's holiness. The uncleanness here is ceremonial, not sinful, acting as a boundary to separate the mundane from the sacred. Blood, representing life and reserved for God in sacrifice, also carried a contaminating quality outside that sacred context. Childbirth, involving the discharge of blood and bringing new life into the world, was therefore regulated. The doubling of the purification time for a female child (80 days vs. 40 days for a male) reflects an intentional symbolic difference within God's law. While various theories exist—such as a link to the recurring cycle of menstruation (thus a deeper association with life-generating blood) or even to the future potential for a female to transmit impurity through future births—the precise theological reason is debated. The law consistently treats all blood as sacred to God or as making one unclean, whether it brings forth life or flows from disease. The meticulous details teach Israel about God's order, His concern for life, and His absolute holiness, setting His people apart from cultures that were often casual or debauched regarding life and fertility. These regulations also gently trained God's people in separation, anticipating the spiritual purification from sin required for true fellowship with God, a cleansing perfectly provided through Christ.