Leviticus 12:6

KJV

¶ And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest:

KJV (with Strong's)

And when the days {H3117} of her purifying {H2892} are fulfilled {H4390}, for a son {H1121}, or for a daughter {H1323}, she shall bring {H935} a lamb {H3532} of the first {H1121} year {H8141} for a burnt offering {H5930}, and a young {H1121} pigeon {H3123}, or a turtledove {H8449}, for a sin offering {H2403}, unto the door {H6607} of the tabernacle {H168} of the congregation {H4150}, unto the priest {H3548}:

Complete Jewish Bible

"'When the days of her purification are over, whether for a son or for a daughter, she is to bring a lamb in its first year for a burnt offering and a young pigeon or dove for a sin offering to the entrance of the tent of meeting, to the cohen.

Berean Standard Bible

When the days of her purification are complete, whether for a son or for a daughter, she is to bring to the priest at the entrance to the Tent of Meeting a year-old lamb for a burnt offering and a young pigeon or a turtledove for a sin offering.

American Standard Version

And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb a year old for a burnt-offering, and a young pigeon, or a turtle-dove, for a sin-offering, unto the door of the tent of meeting, unto the priest:

Commentary

### SUMMARY
Leviticus 12:6 details the ritual requirements for a woman's purification after childbirth, specifying the precise animal offerings—a lamb for a burnt offering and a young pigeon or turtledove for a sin offering—that she must bring to the tabernacle priest upon the completion of her prescribed days of ceremonial uncleanness. This passage underscores the meticulous nature of the Mosaic Law concerning ritual purity and the necessity of atonement within the Israelite community, even for natural life events.

### CONTEXT
* **Literary Context:** Leviticus 12 falls within a larger section of the Torah (Leviticus 11-15) that meticulously outlines laws concerning ritual purity and impurity, particularly those related to bodily discharges and skin diseases. Specifically, [Leviticus 12](/leviticus/12 "Leviticus 12 - Laws Concerning Childbirth") focuses entirely on the purification rites following childbirth. The preceding verses ([Leviticus 12:1-5](/leviticus/12-1 "Leviticus 12:1-5 - Periods of Uncleanness After Childbirth")) establish the duration of a woman's ceremonial uncleanness—seven days for a male child and fourteen days for a female child, followed by an additional thirty-three or sixty-six days, respectively, during which she was "in the blood of her purifying" and forbidden from touching holy things or entering the sanctuary. Verse 6, therefore, describes the culmination of this purification period, detailing the specific sacrifices required to restore her to a state of ceremonial cleanness, allowing her to re-engage fully with the community's worship life.
* **Historical & Cultural Context:** In ancient Israel, the concept of ritual purity was paramount, reflecting God's absolute holiness and the need for His people to maintain a state of ceremonial cleanness to dwell in His presence. Childbirth, while a miraculous act of creation, involved the shedding of blood and contact with the beginnings of life, which, under the Mosaic Law, rendered the mother temporarily ceremonially unclean. This uncleanness was not a judgment of sin but a ritual state that required specific purification to re-enter the sacred space and social life of the community. The tabernacle, as described in [Exodus 25](/exodus/25 "Exodus 25 - Instructions for the Tabernacle"), served as the central dwelling place of God among His people, and approaching it required strict adherence to these purity laws. The offerings specified, particularly the option of a less expensive bird for the sin offering, also reflect God's gracious provision for all economic strata within Israel, ensuring that even the poor could fulfill the requirements of the law, as further elaborated in [Leviticus 12:8](/leviticus/12-8 "Leviticus 12:8 - Alternative Offerings for the Poor").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Purifying (Hebrew, _ṭāhŏrāh'_):** This noun, derived from the verb `ṭāhēr` (to be clean, pure), refers specifically to ceremonial cleansing or purification. In the context of Leviticus 12, it denotes the process by which a woman, having become ritually unclean through childbirth, is restored to a state of ritual purity, enabling her to participate fully in the communal and religious life of Israel. It is crucial to distinguish this ritual purity from moral righteousness or sinfulness; childbirth itself was not considered a moral sin, but a natural process that incurred a state of ritual impurity requiring specific rites to re-establish ceremonial cleanness.
* **Burnt Offering (Hebrew, _ʿōlāh'_):** From the root `ʿālāh` (to go up), this offering was entirely consumed by fire on the altar, symbolizing complete dedication, surrender, and devotion to God. It was an offering of worship and atonement, signifying the worshiper's desire for full acceptance by God. In this context, it represents the woman's grateful dedication to God for the gift of life and her desire to be wholly consecrated to Him after the ordeal of childbirth.
* **Sin Offering (Hebrew, _ḥaṭṭāʾt'_):** While often translated "sin offering," in contexts of ritual impurity (like childbirth, skin diseases, or bodily discharges), `ḥaṭṭāʾt` functions more accurately as a "purification offering." Its primary purpose was to cleanse the sanctuary from the defilement caused by the impurity of the people, thereby restoring the worshiper to a state of ritual cleanness and enabling them to approach God. It atoned for the ritual impurity, not necessarily a moral transgression, allowing the individual to re-enter the sacred space and community.

#### Verse Breakdown
* **"¶ And when the days of her purifying are fulfilled, for a son, or for a daughter,"**: This clause establishes the temporal condition for the required offerings. It indicates that the woman's period of ceremonial uncleanness, which varied in length depending on the gender of the child (as detailed in [Leviticus 12:2-5](/leviticus/12-2 "Leviticus 12:2-5 - Duration of Uncleanness")), must be fully completed before she can proceed with the purification rites. The mention of "for a son, or for a daughter" reiterates the universal application of this law to all births.
* **"she shall bring a lamb of the first year for a burnt offering,"**: This specifies the first of two mandatory offerings. A lamb, specifically "of the first year" (indicating its youth and prime), was a common and valuable animal for sacrifice. Its designation as a "burnt offering" (ʿōlāh) signifies complete dedication and devotion to God, representing the woman's desire for full acceptance and consecration after the completion of her purification.
* **"and a young pigeon, or a turtledove, for a sin offering,"**: This specifies the second offering, a "sin offering" (ḥaṭṭāʾt), which in this context functions as a purification offering. The allowance of a "young pigeon, or a turtledove" is significant, as these were less expensive birds, demonstrating God's gracious provision for those of lesser means, ensuring that the purification ritual was accessible to all women regardless of their economic status. This highlights God's mercy and desire for His people to be clean.
* **"unto the door of the tabernacle of the congregation, unto the priest:"**: This final clause designates the precise location and recipient of the offerings. The "door of the tabernacle of the congregation" was the sacred entrance to the dwelling place of God, emphasizing the solemnity and holiness of the act. The offerings were to be presented "unto the priest," who served as the mediator, performing the necessary rituals to facilitate the woman's restoration to ceremonial purity before God.

#### Literary Devices
Leviticus 12:6 employs several literary devices that enhance its meaning and impact. The most prominent is **Prescriptive Language**, characteristic of legal texts in the Torah. The use of "she shall bring" and direct commands emphasizes the mandatory nature of these rituals, underscoring the importance of obedience to divine law. **Symbolism** is also central, as the specific animals and types of offerings carry deep theological meaning. The lamb for the burnt offering symbolizes complete dedication and acceptance, while the bird for the sin offering symbolizes purification from ritual defilement. The distinction between the two offerings highlights different facets of the purification process: dedication to God and cleansing from impurity. Furthermore, the provision of a less expensive bird for the sin offering demonstrates **Divine Grace and Accessibility**, a recurring theme in the Mosaic Law where God makes provisions for the poor, ensuring that all could fulfill His commands. Finally, the entire system, including this verse, functions as **Typology**, foreshadowing a greater, ultimate sacrifice that would truly cleanse and dedicate humanity to God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 12:6, within the broader context of the Mosaic Law, profoundly illustrates God's absolute holiness and the pervasive nature of impurity in a fallen world, even in natural processes like childbirth. It teaches that access to a holy God requires meticulous adherence to His standards of purity and necessitates a divinely appointed means of atonement and cleansing. The dual offerings—one for dedication (burnt offering) and one for purification (sin offering)—reveal a comprehensive approach to restoration: not only must ritual defilement be addressed, but the individual must also express complete surrender and devotion to God. This system, while ritualistic, served to instill a deep awareness of God's transcendence and humanity's need for divine intervention to bridge the gap between the sacred and the profane.

* [Leviticus 1:4](/leviticus/1-4 "Leviticus 1:4 - Purpose of the Burnt Offering")
* [Leviticus 4:20](/leviticus/4-20 "Leviticus 4:20 - Purpose of the Sin Offering")
* [Leviticus 14:19-20](/leviticus/14-19 "Leviticus 14:19-20 - Offerings for Cleansing from Leprosy")

### REFLECTION AND APPLICATION
While the specific ritual laws of Leviticus 12:6 are no longer binding for New Covenant believers, their underlying principles offer profound insights into God's character and our relationship with Him. This passage reminds us of God's holiness and the pervasive nature of impurity, even in natural human experiences. It prompts us to reflect on the depth of our own need for cleansing and atonement, not merely from ritual defilement but from moral sin. The meticulous nature of the Old Testament sacrifices underscores the seriousness with which God views sin and impurity, and the immense cost required for reconciliation. For us today, the "purifying" is not achieved through animal sacrifices but through the perfect, once-for-all sacrifice of Jesus Christ. Our application lies in recognizing our spiritual uncleanness before a holy God and embracing the complete cleansing and dedication offered through Christ's blood. We are called to live lives of purity, not by ritual, but by the transforming power of the Holy Spirit, continually dedicating ourselves to God as a living sacrifice.

#### Questions for Reflection
* **How does the meticulousness of the purification laws in Leviticus 12:6 deepen your understanding of God's holiness?**
* **In what ways might we, as New Covenant believers, still need "purifying" in our daily lives, and how is this achieved?**
* **What does the provision of a less expensive offering (pigeon or turtledove) reveal about God's character and His accessibility to all people?**

### FAQ
**Why was childbirth considered "unclean" in the Mosaic Law?**

Answer: Childbirth was considered ceremonially unclean not because it was inherently sinful, but because it involved the shedding of blood and contact with the natural processes of life and death, which, under the Mosaic Law, rendered an individual ritually impure. This impurity was a temporary state that prevented access to the sacred spaces of the tabernacle and required specific purification rituals to restore ceremonial cleanness. It served to constantly remind the Israelites of the pervasive nature of impurity in a fallen world and the absolute holiness of God, who required a pure people to dwell in His presence. It was a ritual distinction, not a moral condemnation.

**What was the purpose of the specific offerings mentioned in Leviticus 12:6?**

Answer: The verse specifies two types of offerings: a lamb for a burnt offering and a young pigeon or turtledove for a sin offering. The burnt offering (Hebrew: `ʿōlāh`) symbolized complete dedication and surrender to God, signifying the woman's desire for full acceptance and consecration after childbirth. The sin offering (Hebrew: `ḥaṭṭāʾt`), in this context, functioned as a purification offering. Its purpose was to cleanse the woman from the ritual impurity incurred by childbirth, making her ceremonially clean and allowing her to re-enter the tabernacle and participate fully in the community's worship. These offerings were essential for restoring her relationship with the holy God and the worshipping community.

**Are these specific ritual laws for childbirth still applicable to believers today?**

Answer: No, these specific ritual laws are not directly applicable to New Covenant believers today. The New Testament teaches that the Old Testament sacrificial system, including these purification rites, served as a "shadow of the good things to come" ([Hebrews 10:1](/hebrews/10-1 "Hebrews 10:1 - The Law is a Shadow")). Jesus Christ, through His perfect, once-for-all sacrifice, fulfilled the requirements of the Law and brought about true spiritual purification and atonement for sin ([Hebrews 9:11-14](/hebrews/9-11 "Hebrews 9:11-14 - Christ's Superior Sacrifice")). While the rituals are obsolete, the underlying principles—God's holiness, the reality of human impurity, and the necessity of divine cleansing—remain profoundly relevant. We are now cleansed by the precious blood of Christ, not by animal sacrifices ([1 Peter 1:18-19](/1_peter/1-18 "1 Peter 1:18-19 - Redeemed by Christ's Blood")).

### CHRIST-CENTERED FULFILLMENT
Leviticus 12:6, with its meticulous instructions for purification after childbirth, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The lamb brought for a burnt offering, symbolizing complete dedication and acceptance, foreshadows the ultimate [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God") who perfectly dedicated Himself to the will of the Father, offering His life as a fragrant aroma to God ([Ephesians 5:2](/ephesians/5-2 "Ephesians 5:2 - Christ's Sacrificial Love")). The bird brought for a sin offering, which served to cleanse from ritual impurity, points directly to Christ's blood, which cleanses us not merely from ceremonial defilement but from all moral sin and spiritual impurity ([1 John 1:7](/1_john/1-7 "1 John 1:7 - Walking in the Light and Cleansing by Blood")). The Old Testament sacrifices, including those in Leviticus 12, could only provide temporary, external cleansing; they were a constant reminder of the need for a perfect sacrifice. Jesus, however, entered the heavenly sanctuary "once for all" with His own blood, obtaining eternal redemption ([Hebrews 9:12](/hebrews/9-12 "Hebrews 9:12 - Christ's Eternal Redemption")). Through His perfect sacrifice, He has made us truly clean, enabling us to approach a holy God with confidence, no longer relying on shadows and rituals but on the substance of His finished work ([Hebrews 10:19-22](/hebrews/10-19 "Hebrews 10:19-22 - Confidence to Enter the Holy Place")). The accessibility of the bird offering for the poor also typifies Christ's grace, as His salvation is freely offered to all, regardless of their earthly status or ability to "afford" it.

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

Luke 2:22

And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present [him] to the Lord;

Leviticus 15:29

And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation.

2 Corinthians 5:21

For he hath made him [to be] sin for us, who knew no sin; that we might be made the righteousness of God in him.

1 Peter 1:18

Forasmuch as ye know that ye were not redeemed with corruptible things, [as] silver and gold, from your vain conversation [received] by tradition from your fathers;

1 Peter 1:19

But with the precious blood of Christ, as of a lamb without blemish and without spot:

Hebrews 7:26

For such an high priest became us, [who is] holy, harmless, undefiled, separate from sinners, and made higher than the heavens;

John 1:29

¶ The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.