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.

KJV (with Strong's)

But if she bear {H3205} a maid child {H5347}, then she shall be unclean {H2930} two weeks {H7620}, as in her separation {H5079}: and she shall continue {H3427} in the blood {H1818} of her purifying {H2893} threescore {H8346} and six {H8337} days {H3117}.

Complete Jewish Bible

But if she gives birth to a girl, she will be unclean for two weeks, as in her niddah; and she is to wait another sixty-six days to be purified from her blood.

Berean Standard Bible

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.

American Standard Version

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 her purifying threescore and six days.

Commentary

### SUMMARY
Leviticus 12:5 specifies the ritual purity laws for a woman who has given birth to a female child. Following the initial two weeks of ritual uncleanness, she was required to undergo an additional sixty-six days of purification, during which she was restricted from touching holy things or entering the sanctuary. This extended period, totaling eighty days, was twice as long as that prescribed for the birth of a male child, underscoring the meticulous nature of Israel's covenantal purity regulations and their pedagogical role in teaching the community about God's absolute holiness.

### CONTEXT
* **Literary Context:** Leviticus 12 stands within a larger section of the Torah (Leviticus 11-15) that meticulously details laws concerning ritual purity and impurity. Chapters 11 and 14 deal with clean and unclean animals and skin diseases, respectively, while chapter 15 addresses various bodily discharges that cause ritual uncleanness. Chapter 12 specifically focuses on the ritual state of a woman after childbirth. Verses [Leviticus 12:1-4](/leviticus/12-1 "Leviticus 12:1-4 - Laws for Childbirth") establish the general principle and outline the regulations for the birth of a male child: seven days of uncleanness followed by thirty-three days of purification, totaling forty days. Verse 5 then provides the corresponding, but distinct, regulations for the birth of a female child, stipulating double the period for both uncleanness and purification. These laws are not about moral sin but about ritual fitness for participating in the holy community and approaching the tabernacle, emphasizing the sanctity required in God's presence.

* **Historical & Cultural Context:** In ancient Israel, as in many ancient Near Eastern cultures, certain natural bodily functions, including childbirth, menstruation, and seminal emissions, were considered sources of ritual uncleanness. This uncleanness was not a judgment of moral failing or sinfulness, but rather a temporary state that rendered an individual unfit to enter the sacred space of the tabernacle or partake in holy offerings. The meticulousness of these laws reflected the profound emphasis on God's holiness and the need for His people to maintain a state of ritual purity to dwell in His presence. The distinction between male and female births, with the female birth requiring a longer period of purification, has been subject to various interpretations, though the text itself does not provide an explicit theological rationale. Some scholars suggest it might relate to the female's reproductive cycle (menstruation, which also caused uncleanness as seen in [Leviticus 15:19-24](/leviticus/15-19 "Leviticus 15:19-24 - Laws concerning menstrual impurity")), or perhaps a symbolic doubling due to the female child herself being a potential source of future ritual uncleanness through menstruation and childbirth. Regardless of the precise reason, these regulations served to instill in Israel a deep reverence for God's holiness and the order He established for their communal life.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Maid child (Hebrew, _neqēḇāh'_):** This term specifically refers to a female child or girl. Its use here highlights the distinction in the law based on the sex of the newborn, contrasting with the male child mentioned in [Leviticus 12:2](/leviticus/12-2 "Leviticus 12:2 - Laws for bearing a male child"). The Hebrew root relates to "pierce" or "perforate," referring to the female anatomy. The differentiation in purification periods based on the child's sex is a central feature of this verse.
* **Unclean (Hebrew, _ṭāmē'_):** This fundamental term in Levitical law denotes a state of ritual impurity. It is crucial to understand that _ṭāmē'_ does not imply moral sin or defilement, but rather a ceremonial condition that temporarily separates an individual from the sacred space and holy things. The state of being "unclean" required specific rituals for purification before one could re-enter full communal and cultic participation.
* **Separation (Hebrew, _niddāh'_):** This word specifically refers to menstrual impurity, as detailed in [Leviticus 15:19-24](/leviticus/15-19 "Leviticus 15:19-24 - Laws concerning menstrual impurity"). By stating "as in her separation," the text explicitly links the initial two weeks of uncleanness after a female birth to the familiar and well-understood state of menstrual impurity, reinforcing the nature of the ritual uncleanness.

#### Verse Breakdown
* **"But if she bear a maid child":** This clause introduces the specific condition for which the following regulations apply, distinguishing it from the previous verses concerning the birth of a male child. It sets the stage for the unique requirements for a female birth.
* **"then she shall be unclean two weeks, as in her separation":** This specifies the initial period of intense ritual uncleanness. The mother is considered _ṭāmē'_ for fourteen days, exactly double the seven days prescribed for a male child. The phrase "as in her separation" (referring to _niddāh_) highlights the nature of this uncleanness, likening it to the ritual impurity associated with menstruation, which also carried a seven-day period of uncleanness.
* **"and she shall continue in the blood of her purifying threescore and six days":** Following the initial two weeks of uncleanness, the woman enters a longer phase of "purifying." During this sixty-six-day period, she is still undergoing a process of ritual cleansing, even though the most intense period of uncleanness has passed. The phrase "in the blood of her purifying" indicates that the presence of blood (even if not actively flowing) is symbolically associated with this state, and the purification process is tied to this natural bodily function. The total duration for a female child (14 + 66 = 80 days) is exactly double the total duration for a male child (7 + 33 = 40 days).

#### Literary Devices
Leviticus 12:5 prominently employs **Legal Language**, presenting a clear, prescriptive statute within the broader corpus of Mosaic Law. The precise numerical stipulations ("two weeks," "threescore and six days") exemplify the meticulous nature of the Law, leaving no ambiguity regarding the required periods. There is a strong use of **Contrast** when read in conjunction with the preceding verses (Leviticus 12:2-4), highlighting the doubled period of uncleanness and purification for a female child compared to a male child. This numerical doubling serves as a striking **Symbolism**, though its precise theological meaning is not explicitly stated in the text. The mention of "blood" in the context of "purifying" also carries significant **Symbolism**, as blood is a powerful motif throughout the Old Testament, representing life, atonement, and often, ritual impurity when outside its proper context.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 12:5, along with the broader purity laws, profoundly underscores God's absolute holiness and His demand for a sanctified people. These regulations were not moral judgments against childbirth, which was always seen as a blessing, but rather pedagogical tools designed to teach Israel about the inherent distinction between the sacred and the common, and the necessity of ritual purity for approaching a holy God. The temporary nature of this uncleanness, remedied by prescribed rituals and sacrifices (mentioned later in the chapter), illustrates God's provision for His people to re-enter His presence. The doubled period for a female child, while not explicitly explained, served as a tangible reminder of the pervasive nature of impurity and the meticulousness required to maintain the sanctity of the community.

* [Leviticus 15:19-24](/leviticus/15-19 "Leviticus 15:19-24 - Laws concerning menstrual impurity")
* [Hebrews 9:13-14](/hebrews/9-13 "Hebrews 9:13-14 - The Superiority of Christ's Blood")
* [1 Peter 1:15-16](/1_peter/1-15 "1 Peter 1:15-16 - Call to Holiness")

### REFLECTION AND APPLICATION
While the specific ceremonial laws of Leviticus 12:5 are not binding for believers under the New Covenant, they offer profound insights into the character of God and the nature of human existence before a holy Creator. These laws reveal God's meticulousness, His emphasis on order, and His desire for a people set apart for Him. They teach us that even natural and blessed processes, when viewed through the lens of God's absolute holiness, reveal a need for purification and consecration. For us today, this translates into a call for spiritual holiness and a recognition that our access to God is not through ritual performance but through the perfect work of Christ. The ancient distinction between clean and unclean reminds us that sin, in its various forms, creates a barrier between humanity and God, a barrier that only divine intervention can overcome. Our reflection should lead us to a deeper appreciation for the radical grace of the New Covenant, which cleanses us not from ritual impurity but from the defilement of sin, enabling constant, unhindered access to God.

#### Questions for Reflection
* **How do the detailed purity laws of Leviticus 12 shape our understanding of God's holiness and His demand for separation from impurity?**
* **What is the significance of the distinction between ritual uncleanness (as in Leviticus 12:5) and moral sin, and how does this distinction inform our view of God's justice and grace?**
* **In what ways does the New Covenant's emphasis on spiritual purity through Christ fulfill and transcend the Old Testament's ceremonial laws, particularly concerning physical states of impurity?**

### FAQ

**Why is the period of uncleanness for a mother bearing a female child twice as long as for a male child?**

Answer: The text of Leviticus 12:5 does not provide an explicit theological or biological reason for the doubled period of uncleanness and purification for a female child (80 days total) compared to a male child (40 days total). Various theories have been proposed by commentators throughout history. Some suggest it might be related to the female's own future reproductive capacity, as she herself will become a source of ritual uncleanness through menstruation and childbirth. Others link it to the curse on Eve in [Genesis 3:16](/genesis/3-16 "Genesis 3:16 - God's Curse on Eve"), though this connection is not directly stated in the Levitical text. Another perspective is that the doubling simply reinforces the pervasive nature of ritual impurity and the meticulousness required to maintain holiness within the community, without needing a specific biological or theological rationale beyond God's sovereign command. Ultimately, the text presents it as a divine decree, part of the detailed system of purity laws designed to teach Israel about God's holiness and the need for separation.

**Were these laws about sin or moral impurity?**

Answer: No, the laws in Leviticus 12, including verse 5, were not about sin or moral impurity. Childbirth was considered a blessing from God, a fulfillment of the command to "be fruitful and multiply" ([Genesis 1:28](/genesis/1-28 "Genesis 1:28 - The Creation Mandate")). The "uncleanness" described was a state of ritual or ceremonial impurity (_ṭāmē'_), which temporarily rendered a person unfit to enter the tabernacle or partake in holy offerings. It was a temporary, physical state, not a moral failing. These laws served to teach the Israelites about the sacredness of God's presence and the meticulousness required to maintain a holy community, distinguishing between the holy and the common.

**Are these Old Testament laws concerning childbirth still binding for Christians today?**

Answer: No, these Old Testament ceremonial laws are not binding for Christians today. The New Testament teaches that Jesus Christ, through His perfect life, sacrificial death, and resurrection, fulfilled the Old Covenant Law ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Jesus Fulfills the Law")). Believers in Christ are no longer under the Law but under grace ([Romans 6:14](/romans/6-14 "Romans 6:14 - Under Grace, Not Law")). The ritual distinctions between clean and unclean, including those related to bodily discharges and childbirth, have been superseded by the spiritual reality of Christ's cleansing work. As [Hebrews 9:13-14](/hebrews/9-13 "Hebrews 9:13-14 - The Superiority of Christ's Blood") explains, the blood of bulls and goats (and the associated purity rituals) could only cleanse the flesh, but the blood of Christ cleanses our consciences from dead works to serve the living God. The focus for Christians is on spiritual purity and holiness, which is achieved through faith in Jesus, not through adherence to ceremonial laws.

### CHRIST-CENTERED FULFILLMENT
Leviticus 12:5, with its detailed requirements for ritual purification after childbirth, serves as a poignant shadow pointing to the ultimate and perfect purification found in Jesus Christ. The temporary and physical cleansing offered by the Levitical system, which required specific periods and sacrifices to restore ritual purity, highlighted humanity's pervasive need for a deeper, spiritual cleansing. The "blood of her purifying" in the Old Testament foreshadows the infinitely more powerful and efficacious blood of Christ. While the Old Covenant laws could only address external, ceremonial defilement, Jesus, through His once-for-all sacrifice, provides complete and eternal cleansing from the defilement of sin itself ([Hebrews 10:1-18](/hebrews/10 "Hebrews 10 - Christ's Perfect Sacrifice")). The distinctions between clean and unclean, male and female, which were part of Israel's pedagogical system, are transcended in Christ, where all who believe are made spiritually pure and equally united in Him ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ")). He is the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), making those who were spiritually unclean, perfectly holy and acceptable in God's sight, granting them direct access to the Father through His shed blood ([Ephesians 2:13-18](/ephesians/2-13 "Ephesians 2:13-18 - Access to God through Christ")). The meticulous purity required in Leviticus finds its glorious fulfillment in the flawless purity and righteousness imputed to believers through Christ, enabling genuine communion with a holy God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Timothy 2:14

And Adam was not deceived, but the woman being deceived was in the transgression.

1 Timothy 2:15

Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

Leviticus 12:4

And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled.

Leviticus 12:2

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.

Genesis 3:13

And the LORD God said unto the woman, What [is] this [that] thou hast done? And the woman said, The serpent beguiled me, and I did eat.