Leviticus 12
12
Purification of a Woman after Childbirth
1 The Lord spoke to Moses: 2 āTell the Israelites, āWhen a woman produces offspring#tn Heb āproduces seedā (Hiphil of ×Öø×ØÖ·×¢, zaraā; used only elsewhere in Gen 1:11-12 for plants āproducingā their own āseedā), referring to the process of childbearing as a whole, from conception to the time of birth (H. D. Preuss, TDOT 4:144; cf. J. E. Hartley, Leviticus [WBC], 164-65; and J. Milgrom, Leviticus [AB], 1:742-43). Smr and LXX have Niphal ābe impregnatedā (see, e.g., Num 5:28); note KJV āIf a woman have conceived seedā (cf. ASV, NAB, NRSV; also NIV, NLT ābecomes pregnantā). and bears a male child,#sn The regulations for the āmale childā in vv. 2-4 contrast with those for the āfemale childā in v. 5 (see the note there). she will be unclean seven days, as she is unclean during the days of her menstruation.#tn Heb āas the days of the menstrual flow [nom.] of her menstruating [q. inf.] she shall be uncleanā (R. E. Averbeck, NIDOTTE 1:925-26; the verb appears only in this verse in the OT). Cf. NASB āas in the days of her menstruationā; NLT āduring her menstrual periodā; NIV āduring her monthly period.āsn See Lev 15:19-24 for the standard purity regulations for a womanās menstrual period. 3 On#tn Heb āand inā¦.ā the eighth day the flesh of his foreskin#tn This rendering, āthe flesh of his foreskin,ā is literal. Based on Lev 15:2-3, one could argue that the Hebrew word for āfleshā here (×Ö¼Öøש×Öø×Ø, basar) is euphemistic for the male genitals and therefore translate āthe foreskin of his memberā (see, e.g., J. Milgrom, Leviticus [AB], 1:748). A number of English versions omit this reference to the foreskin and mention only circumcision, presumably for euphemistic reasons (cf. NIV, NCV, TEV, CEV, NLT). must be circumcised. 4 Then she will remain#tn Heb āsit, dwellā (×Öøש×Öø×, yashav) normally means āto sit, to dwellā), but here it means āto remain, to stayā in the same condition for a period of time (cf., e.g., Gen 24:55). thirty-three days in blood purity.#tn Heb āin bloods of purificationā or āpurifyingā or āpurityā; NASB āin the blood of her purificationā; NRSV āher time of blood purification.ā See the following note. She must not touch anything holy and she must not enter the sanctuary until the days of her purification are fulfilled.#tn The initial seven days after the birth of a son were days of blood impurity for the woman as if she were having her menstrual period. Her impurity was contagious during this period, so no one should touch her or even furniture on which she has sat or reclined (Lev 15:19-23), lest they too become impure. Even her husband would become impure for seven days if he had sexual intercourse with her during this time (Lev 15:24; cf. 18:19). The next thirty-three days were either ādays of purification, purifyingā or ādays of purity,ā depending on how one understands the abstract noun ×Ö¹×Ö³×ØÖø× (toharah, āpurification, purityā) in this context. During this time the woman could not touch anything holy or enter the sanctuary, but she was no longer contagious like she had been during the first seven days. She could engage in normal everyday life, including sexual intercourse, without fear of contaminating anyone else (B. A. Levine, Leviticus [JPSTC], 73-74; cf. J. Milgrom, Leviticus [AB], 1:749-50). Thus, in a sense, the thirty-three days were a time of blood āpurityā (cf. the present translation) as compared to the previous seven days of blood āimpurity,ā but they were also a time of blood āpurificationā (or āpurifyingā) as compared to the time after the thirty-three days, when the blood atonement had been made and she was pronounced ācleanā by the priest (see vv. 6-8 below). In other words, the thirty-three day period was a time of ābloodā (flow), but this was āpure blood,ā as opposed to the blood of the first seven days. 5 If she bears a female child, she will be impure fourteen days as during her menstrual flow, and she will remain sixty-six days in#tn Heb āon purity blood.ā The preposition here is ×¢Ö·× (āal) rather than ×Ö¼Ö° (bĆæ, as it is in the middle of v. 4), but no doubt the same meaning is intended. blood purity.#tn For clarification of the translation here, see the notes on vv. 2-4 above. sn The doubling of the time after the birth of a female child is puzzling (see the remarks in J. Milgrom, Leviticus [AB], 1:750-51; and G. J. Wenham, Leviticus [NICOT], 188). Some have argued, for example, that it derives from the relative status of the sexes, or a supposed longer blood flow for the birth of a woman, or even to compensate for the future menstrual periods of the female just born. Perhaps there is a better explanation. First, a male child must be circumcised on the eighth day, so the impurity of the mother could not last beyond the first seven days lest it interfere with the circumcision rite. A female child, of course, was not circumcised, so the impurity of the mother would not interfere and the length of the impure time could be extended further. Second, it would be natural to expect that the increased severity of the blood flow after childbirth, as compared to that of a womanās menstrual period, would call for a longer period of impurity than the normal seven days of the menstrual period impurity (compare Lev 15:19 with 15:25-30). Third, this suggests that the fourteen day impurity period for the female child would have been more appropriate, and the impurity period for the birth of a male child had to be shortened. Fourth, not only the principle of multiples of seven but also multiples of forty applies to this reckoning. Since the womanās blood discharge after bearing a child continues for more than seven days, her discharge keeps her from contact with sacred things for a longer period of time in order to avoid contaminating the tabernacle (note Lev 15:31). This ended up totaling forty days for the birth of a male child (seven plus thirty-three) and a corresponding doubling of the second set of days for the woman (fourteen plus sixty-six). See R. E. Averbeck, NIDOTTE 2:368-70. The fact that the offerings were the same for either a male or a female infant (vv. 6-8) suggests that the other differences in the regulations are not due to the notion that a male child had greater intrinsic value than a female child (J. E. Hartley, Leviticus [WBC], 169).
6 āāWhen#tn Heb āAnd whenā (so KJV, NASB). Many recent English versions leave the conjunction untranslated. the days of her purification are completed for a son or for a daughter, she must bring a one year old lamb#tn Heb āa lamb the son of his yearā; KJV āa lamb of the first yearā (NRSV āin its first yearā); NAB āa yearling lamb.ā for a burnt offering#sn See the note on Lev 1:3 regarding the āburnt offering.ā and a young pigeon or turtledove for a sin offering#sn See the note on Lev 4:3 regarding the term āsin offering.ā to the entrance of the Meeting Tent, to the priest. 7 The priest#tn Heb āand heā (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity. is to present it before the Lord and make atonement#sn See the note on Lev 1:4 āmake atonement.ā The purpose of sin offering āatonement,ā in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not āsinnedā morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not āsinā in giving birth to him. Note that the result of bringing this āsin offeringā was āshe will be clean,ā not āshe will be forgivenā (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this āsin offering,ā not some moral or relational infringement of the law (contrast Lev 4:2, āWhen a person sins by straying unintentionally from any of the commandments of the Lordā). on her behalf, and she will be clean#tn Or āshe will be[come] pure.ā from her flow of blood.#tn Heb āfrom her source [i.e., spring] of blood,ā possibly referring to the female genital area, not just the āflow of bloodā itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV āfrom the fountain of her blood.ā This is the law of the one who bears a child, for the male or the female child. 8 If she cannot afford a sheep,#tn Heb āIf her hand cannot find the sufficiency of a sheep.ā Many English versions render this as ālamb.ā then she must take two turtledoves or two young pigeons,#tn Heb āfrom the sons of the pigeon,ā referring either to āyoung pigeonsā or āvarious species of pigeonā (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10). one for a burnt offering and one for a sin offering, and the priest is to make atonement on her behalf, and she will be clean.āā#tn Or āshe will be[come] pure.ā
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1996 - 2007 by Biblical Studies Press, LLC
Leviticus 12
12
Purification of a Woman after Childbirth
1 The Lord spoke to Moses: 2 āTell the Israelites, āWhen a woman produces offspring#tn Heb āproduces seedā (Hiphil of ×Öø×ØÖ·×¢, zaraā; used only elsewhere in Gen 1:11-12 for plants āproducingā their own āseedā), referring to the process of childbearing as a whole, from conception to the time of birth (H. D. Preuss, TDOT 4:144; cf. J. E. Hartley, Leviticus [WBC], 164-65; and J. Milgrom, Leviticus [AB], 1:742-43). Smr and LXX have Niphal ābe impregnatedā (see, e.g., Num 5:28); note KJV āIf a woman have conceived seedā (cf. ASV, NAB, NRSV; also NIV, NLT ābecomes pregnantā). and bears a male child,#sn The regulations for the āmale childā in vv. 2-4 contrast with those for the āfemale childā in v. 5 (see the note there). she will be unclean seven days, as she is unclean during the days of her menstruation.#tn Heb āas the days of the menstrual flow [nom.] of her menstruating [q. inf.] she shall be uncleanā (R. E. Averbeck, NIDOTTE 1:925-26; the verb appears only in this verse in the OT). Cf. NASB āas in the days of her menstruationā; NLT āduring her menstrual periodā; NIV āduring her monthly period.āsn See Lev 15:19-24 for the standard purity regulations for a womanās menstrual period. 3 On#tn Heb āand inā¦.ā the eighth day the flesh of his foreskin#tn This rendering, āthe flesh of his foreskin,ā is literal. Based on Lev 15:2-3, one could argue that the Hebrew word for āfleshā here (×Ö¼Öøש×Öø×Ø, basar) is euphemistic for the male genitals and therefore translate āthe foreskin of his memberā (see, e.g., J. Milgrom, Leviticus [AB], 1:748). A number of English versions omit this reference to the foreskin and mention only circumcision, presumably for euphemistic reasons (cf. NIV, NCV, TEV, CEV, NLT). must be circumcised. 4 Then she will remain#tn Heb āsit, dwellā (×Öøש×Öø×, yashav) normally means āto sit, to dwellā), but here it means āto remain, to stayā in the same condition for a period of time (cf., e.g., Gen 24:55). thirty-three days in blood purity.#tn Heb āin bloods of purificationā or āpurifyingā or āpurityā; NASB āin the blood of her purificationā; NRSV āher time of blood purification.ā See the following note. She must not touch anything holy and she must not enter the sanctuary until the days of her purification are fulfilled.#tn The initial seven days after the birth of a son were days of blood impurity for the woman as if she were having her menstrual period. Her impurity was contagious during this period, so no one should touch her or even furniture on which she has sat or reclined (Lev 15:19-23), lest they too become impure. Even her husband would become impure for seven days if he had sexual intercourse with her during this time (Lev 15:24; cf. 18:19). The next thirty-three days were either ādays of purification, purifyingā or ādays of purity,ā depending on how one understands the abstract noun ×Ö¹×Ö³×ØÖø× (toharah, āpurification, purityā) in this context. During this time the woman could not touch anything holy or enter the sanctuary, but she was no longer contagious like she had been during the first seven days. She could engage in normal everyday life, including sexual intercourse, without fear of contaminating anyone else (B. A. Levine, Leviticus [JPSTC], 73-74; cf. J. Milgrom, Leviticus [AB], 1:749-50). Thus, in a sense, the thirty-three days were a time of blood āpurityā (cf. the present translation) as compared to the previous seven days of blood āimpurity,ā but they were also a time of blood āpurificationā (or āpurifyingā) as compared to the time after the thirty-three days, when the blood atonement had been made and she was pronounced ācleanā by the priest (see vv. 6-8 below). In other words, the thirty-three day period was a time of ābloodā (flow), but this was āpure blood,ā as opposed to the blood of the first seven days. 5 If she bears a female child, she will be impure fourteen days as during her menstrual flow, and she will remain sixty-six days in#tn Heb āon purity blood.ā The preposition here is ×¢Ö·× (āal) rather than ×Ö¼Ö° (bĆæ, as it is in the middle of v. 4), but no doubt the same meaning is intended. blood purity.#tn For clarification of the translation here, see the notes on vv. 2-4 above. sn The doubling of the time after the birth of a female child is puzzling (see the remarks in J. Milgrom, Leviticus [AB], 1:750-51; and G. J. Wenham, Leviticus [NICOT], 188). Some have argued, for example, that it derives from the relative status of the sexes, or a supposed longer blood flow for the birth of a woman, or even to compensate for the future menstrual periods of the female just born. Perhaps there is a better explanation. First, a male child must be circumcised on the eighth day, so the impurity of the mother could not last beyond the first seven days lest it interfere with the circumcision rite. A female child, of course, was not circumcised, so the impurity of the mother would not interfere and the length of the impure time could be extended further. Second, it would be natural to expect that the increased severity of the blood flow after childbirth, as compared to that of a womanās menstrual period, would call for a longer period of impurity than the normal seven days of the menstrual period impurity (compare Lev 15:19 with 15:25-30). Third, this suggests that the fourteen day impurity period for the female child would have been more appropriate, and the impurity period for the birth of a male child had to be shortened. Fourth, not only the principle of multiples of seven but also multiples of forty applies to this reckoning. Since the womanās blood discharge after bearing a child continues for more than seven days, her discharge keeps her from contact with sacred things for a longer period of time in order to avoid contaminating the tabernacle (note Lev 15:31). This ended up totaling forty days for the birth of a male child (seven plus thirty-three) and a corresponding doubling of the second set of days for the woman (fourteen plus sixty-six). See R. E. Averbeck, NIDOTTE 2:368-70. The fact that the offerings were the same for either a male or a female infant (vv. 6-8) suggests that the other differences in the regulations are not due to the notion that a male child had greater intrinsic value than a female child (J. E. Hartley, Leviticus [WBC], 169).
6 āāWhen#tn Heb āAnd whenā (so KJV, NASB). Many recent English versions leave the conjunction untranslated. the days of her purification are completed for a son or for a daughter, she must bring a one year old lamb#tn Heb āa lamb the son of his yearā; KJV āa lamb of the first yearā (NRSV āin its first yearā); NAB āa yearling lamb.ā for a burnt offering#sn See the note on Lev 1:3 regarding the āburnt offering.ā and a young pigeon or turtledove for a sin offering#sn See the note on Lev 4:3 regarding the term āsin offering.ā to the entrance of the Meeting Tent, to the priest. 7 The priest#tn Heb āand heā (i.e., the priest mentioned at the end of v. 6). The referent has been specified in the translation for clarity. is to present it before the Lord and make atonement#sn See the note on Lev 1:4 āmake atonement.ā The purpose of sin offering āatonement,ā in particular, was to purge impurities from the tabernacle (see Lev 15:31 and 16:5-19, 29-34), whether they were caused by physical uncleannesses or by sins and iniquities. In this case, the woman has not āsinnedā morally by having a child. Even Mary brought such offerings for giving birth to Jesus (Luke 2:22-24), though she certainly did not āsinā in giving birth to him. Note that the result of bringing this āsin offeringā was āshe will be clean,ā not āshe will be forgivenā (cf. Lev 4:20, 26, 31, 35; 5:10, 13). The impurity of the blood flow has caused the need for this āsin offering,ā not some moral or relational infringement of the law (contrast Lev 4:2, āWhen a person sins by straying unintentionally from any of the commandments of the Lordā). on her behalf, and she will be clean#tn Or āshe will be[come] pure.ā from her flow of blood.#tn Heb āfrom her source [i.e., spring] of blood,ā possibly referring to the female genital area, not just the āflow of bloodā itself (as suggested by J. Milgrom, Leviticus [AB], 1:761). Cf. ASV āfrom the fountain of her blood.ā This is the law of the one who bears a child, for the male or the female child. 8 If she cannot afford a sheep,#tn Heb āIf her hand cannot find the sufficiency of a sheep.ā Many English versions render this as ālamb.ā then she must take two turtledoves or two young pigeons,#tn Heb āfrom the sons of the pigeon,ā referring either to āyoung pigeonsā or āvarious species of pigeonā (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10). one for a burnt offering and one for a sin offering, and the priest is to make atonement on her behalf, and she will be clean.āā#tn Or āshe will be[come] pure.ā
1996 - 2007 by Biblical Studies Press, LLC