But if she bears a female child, then she shall be unclean two weeks, as in her period; and she shall continue in the blood of purification sixty-six days.
Parallel Translations
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But if she bears a female child, then she shall be unclean two weeks, as in her period; and she shall continue in the blood of purification sixty-six days.
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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.
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But if she bear a maid-child, then she shall be unclean two weeks, as in her impurity; and she shall continue in the blood of purification threescore and six days.
Cross-references (4)
Passages linked to Leviticus 12:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Genesis 3:13 Yahweh God said to the woman, “What have you done?” The woman said, “The serpent deceived me, and I ate.”
- Leviticus 12:2 “Speak to the children of Israel, saying, ‘If a woman conceives, and bears a male child, then she shall be unclean seven days; as in the days of her monthly period she shall be unclean.
- Leviticus 12:4 She shall continue in the blood of purification thirty-three days. She shall not touch any holy thing, nor come into the sanctuary, until the days of her purifying are completed.
- 1 Timothy 2:14-15 Adam wasn’t deceived, but the woman, being deceived, has fallen into disobedience; but she will be saved through her childbearing, if they continue in faith, love, and sanctification with sobriety.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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Geneva Bible translators 1599 · Public Domain Twice so long as if she bare a man-child.
Twice so long as if she bare a man-child.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Lev 12:5 But if she bear a maid child,…
Lev 12:5 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.
Ver. 5. But if she bear a maid child.] To intimate, it may be, the woman’s being first in the transgression. {1Ti 2:14}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The time in both particulars is double to the…
The time in both particulars is double to the former, not so much from natural causes, because the purifications in female births are longer and slower, which if it were true, yet doth not extend to any such time as here is mentioned, as for moral reasons; either to be as a blot upon that sex for being the first in man’s transgression, 1Ti 2:14, or to put an honour upon the sacrament of circumcision, which being administered to the males, did put an end to that pollution sooner than otherwise had been; or to show the privilege of the man above the woman, and that the women were to be purified, sanctified, and saved by one of the other sex, even by the man Christ Jesus, without whom they should have still continued in their impurity.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And when the days of her purifying are fulfilled,…
And when the days of her purifying are fulfilled, for a son, or for a daughter,.... For a son forty days, and for a daughter eighty; but the ancient Jews formerly, that they might not break it, ordered, that the offering enjoined as follows should not be brought until the next day after the time was up: their canon runs thus (t),"a new mother does not bring her offering on the fortieth day for a male, nor on the eightieth day for a female, but after her sun is set; and she brings her offering on the morrow, which is the forty first for a male, and the eighty first for a female; and this is the day of which it is said, "when the days", &c. Lev 12:6."
She shall bring a lamb of the first year; the Septuagint adds, without blemish, as all sacrifices should be, if not expressed; "or the son of his year" (u); some distinguish between "the son of a year", as the phrase sometimes is, and "the son of his year", as here; the latter denoting a lamb in its first year, though something wanting of it, the former a full year old, neither more nor less:
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for a burnt offering; in gratitude, and by way of thanksgiving for the mercies she had received in childbearing:
and a young pigeon, or a turtledove, for a sin offering; either the one or the other. With the Persians (w), it is incumbent on a new mother, in Abam (the twelfth month), to bring twelve oblations for the sin which proceedeth from childbirth, that so she might be purified from her sins. It is an observation of the Misnic doctors (x), that turtles precede pigeons in all places; upon which they ask this question, is it because they are choicer or more excellent than they? observe what is said, Lev 12:6 from whence may be learned, that they are both alike, or of equal value. But why a sin offering for childbearing? is it sinful to bear and bring forth children in lawful marriage, where the bed is undefiled? The Jews commonly refer this to some sin or another, that the childbearing woman has been guilty of in relation to childbirth, or while in her labour; and it is not unlikely that she may sometimes be guilty of sin in some way or other, either through an immoderate desire after children, or through impatience and breaking out into rash expressions in the midst of her pains; so Aben Ezra suggests, perhaps some thought rose up in her mind in the hour of childbirth because of pain, or perhaps spoke with her mouth; meaning what was unbecoming, rash, and sinful. Some take the sin to be a rash and false oath: but there seems to be something more than all this, because though one or other of these might be the case of some women, yet not all; whereas this law is general, and reached every new mother, and has respect not so much to any particular sin of her's, as of her first parent Eve, who was first in the transgression; and on account of which transgression pains are endured by every childbearing woman; and who also conceives in sin, and is the instrument of propagating the corruption of nature to her offspring; and therefore was to bring a sin offering typical of the sin offering Christ is made to take away that, and all other sin; whereby she shall be saved, even in childbearing, and that by the birth of a child, the child Jesus, if she continues in faith, and charity, and holiness, with sobriety, Ti1 2:15 these offerings were to be brought
unto the door of the tabernacle of the congregation, unto the priest; to offer them up for her. When the temple was built, these were brought to the eastern gate, the gate Nicanor, where the lepers were cleansed, and new mothers purified (y).
(t) Maimon. Mechosre Capparah, c. 1. sect. 5. (u) "filium sui anni", Montanus, Piscator, Drusius. (w) Lib. Shad-der, port. 73. apud Hyde, ut supra, (Hist. Relig. Vet. Pers.) p. 473. (x) Misn. Ceritot. c. 6. sect. 9. (y) Misn. Sotah, c. 1. sect. 5.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Threescore and six days - The time in both…
Threescore and six days - The time in both particulars is double to the former, not so much from natural causes, as to put an honour upon the sacrament of circumcision, which being administered to the males, did put an end to that pollution sooner than otherwise had been.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain Lev 12:5. Threescore and six days — The time…
Lev 12:5. Threescore and six days — The time in both particulars is double to the former; the law, as some think, being adapted to a received opinion that women are sooner purified after the birth of males than of females; an opinion which, however questioned, Grotius shows to be supported by no less authority than that of Aristotle and Hippocrates. Others, however, suppose that this difference was made to put an honour on the ordinance of circumcision, which, being administered to the males, put an end to that pollution sooner than otherwise would have been the case.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Some have thought that this doubling of each of…
Some have thought that this doubling of each of the two periods was intended to remind the people of the fact that woman represents the lower side of human nature, and was the first to fall into temptation. 1Ti 2:13-15; 1Pe 3:7. The ancients had a notion that the mother suffers for a longer time after the birth of a girl than after the birth of a boy. The period required for the restoration of her health in the one case was thirty days, and in the other, it was 40 or 42 days. This notion may have been connected with a general custom of observing the distinction as early as the time of Moses.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Days. In all 80, double the time required for…
Days. In all 80, double the time required for a male child, as they infirmities of women continue so much longer when they bear a female. (Vales. sac. Philos. c. xviii.) Hippocrates allows forty-two days for the one, and thirty for the other. --- Purification. Some copies of the Septuagint read, in her pure, others, in her impure blood; which Origen attempts to reconcile by observing, that she is deemed less impure during the last thirty-three or sixty-six days, than in the preceding ones. (Calmet) --- During these, she was treated almost like those who were under the greatest legal uncleanness. (Chap. xv.; Numbers v.) Those who were under the less, might enter the court of the Gentiles, and did not infect others by their touch. (Josephus, contra Apion 2.) (Tirinus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 5. Maid child… threescore and six days — It…
5. Maid child… threescore and six days — It has not pleased God to disclose the ground of this different legislation for the sexes by doubling the period of purification after the birth of a female child. The sexes are equally honoured in the decalogue. Though woman was first in transgression, sin is not thereby more deeply ingrained in her nature, for St. Paul implies that Eve’s sin was less heinous than Adam’s, inasmuch as she was deceived, while he transgressed with his eyes wide open to the character and consequences of his act. 1Ti_2:14. We are not satisfied with Keil’s theory, that the ancients supposed that the impure discharges continued longer after the birth of a girl. Since this is an attested physiological fact, the all-wise God did not inflict a needless disability of forty additional days. It may also have been that both mother and daughter required double time for purification as all equivalent to the circumcision of the male child.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (5) But if she bear a maid child.—Better, but…
(5) But if she bear a maid child.—Better, but if she giveth birth to a female child. (See Lev_12:2.)
As in her separation.—Better, as in the time of her monthly courses. (See Lev_12:2.) In the case of a daughter the days of purification in both stages is exactly double that prescribed at the birth of a son. The reason for this difference is probably owing to the fact that the ancients believed that the physical derangement of the system is far greater at the birth of a girl than at the birth of a boy, and that it requires a longer time for the effects to pass away. Similar laws obtained among other nations of antiquity, and exist to this day among many Eastern tribes. The Greeks held that the man who had been near a woman in childbirth defiled the altar if he approached it. One of the means adopted during the Peloponnesian war for purifying the island of Delos was to proscribe women keeping their confinement on the island. The Hindoos go so far as to regard all the relations of a new-born child as impure; the father has to undergo lustrations, and the mother remains unclean till the tenth day, when the child receives its name. Among the Arabs the mother continues unclean for forty days.
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In the blood of her purifying.—Better, in the blood of purification, that is, pure blood. (See Lev_12:4.) It will be seen that the law here only legislates for ordinary cases, and that it passes over in silence cases of twins. The administrators of the law during the second Temple had therefore, in this instance, as in many other points, to supplement the Mosaic legislation. They therefore enacted that when a mother had twins, and if they were a boy and a girl, the two stages of her uncleanness were those for a girl. If one of the twins was a boy and the other sexless, or bi-sexual, she continued unclean for both male and female. If, on the contrary, one was a female and the other of neither sex, or bi-sexual, her separation was only for a female.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain If she bear a maid child, then she shall…
If she bear a maid child, then she shall be unclean two weeks; ... and she shall continue in the blood of her purifying threescore and six days. The reason why the duration of the mother"s uncleanness is twice as long at a girl"s birth as at a boy"s, would appear to be that the uncleanness attached to the child as well as to the mother, but as the boy was placed in a state of ceremonial purity at once by the act of circumcision, which took place on the eighth day, he thereupon ceased to be unclean, anti the mother"s uncleanness alone remained; whereas in the case of a girl, both mother and child were unclean during the period that the former was "in the blood of her purifying," and therefore that period had to be doubly long. See Luk_2:20, where the right reading is, "When the days of their purification, according to the Law of Moses, were accomplished." For eight days the infant Saviour submitted to legal uncleanness in "fulfilling all righteousness", (Mat_3:15) and therefore the whole forty days were spoken of as "the days of their purification."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 12:5 two weeks . . . sixty-six days: The…
12:5 two weeks . . . sixty-six days: The total is eighty days, double the time required for the birth of a son (see also 27:2-7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.