Leviticus 12:7

KJV

Who shall offer it before the LORD, and make an atonement for her; and she shall be cleansed from the issue of her blood. This [is] the law for her that hath born a male or a female.

KJV (with Strong's)

Who shall offer {H7126} it before {H6440} the LORD {H3068}, and make an atonement {H3722} for her; and she shall be cleansed {H2891} from the issue {H4726} of her blood {H1818}. This is the law {H8451} for her that hath born {H3205} a male {H2145} or a female {H5347}.

Complete Jewish Bible

He will offer it before ADONAI and make atonement for her; thus she will be purified from her discharge of blood. Such is the law for a woman who gives birth, whether to a boy or to a girl.

Berean Standard Bible

And the priest will present them before the LORD and make atonement for her; and she shall be ceremonially cleansed from her flow of blood. This is the law for a woman giving birth, whether to a male or to a female.

American Standard Version

and he shall offer it before Jehovah, and make atonement for her; and she shall be cleansed from the fountain of her blood. This is the law for her that beareth, whether a male or a female.

Commentary

### SUMMARY
Leviticus 12:7 details the culmination of the purification ritual for a woman after childbirth, outlining the indispensable role of the priest in presenting the prescribed sacrifices before the Lord. Through this divinely ordained act, atonement is made for the woman, leading to her ceremonial cleansing from the ritual impurity associated with childbirth and her full restoration to communal worship and life within the Israelite community. This verse underscores the meticulous nature of God's purity laws and His provision for His people to approach Him.

### CONTEXT
* **Literary Context:** Leviticus 12:7 concludes a specific set of instructions within the broader context of the Old Testament's purity laws, particularly those found in the book of Leviticus. The chapter begins by establishing the periods of ritual uncleanness following the birth of a child: 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 the mother was to remain in "the blood of her purifying" and not touch anything holy or enter the sanctuary. [Leviticus 12:1-5](/leviticus/12-1 "Leviticus 12:1-5 - Laws of Purification After Childbirth"). At the end of this total period, [Leviticus 12:6](/leviticus/12-6 "Leviticus 12:6 - Required Offerings for Purification") specifies the required offerings: a lamb for a burnt offering and a young pigeon or turtledove for a sin offering, to be brought to the priest at the entrance of the tabernacle. Verse 7 then describes the priestly action that completes this purification process, making atonement and declaring the woman clean. This chapter is part of a larger section (Leviticus 11-15) dealing with various forms of ritual impurity (food, skin diseases, bodily discharges) and the prescribed means of purification, all designed to maintain the holiness of the camp in the presence of a holy God.
* **Historical & Cultural Context:** In ancient Israel, the concept of ritual purity was paramount, deeply intertwined with the presence of God among His people in the tabernacle. Childbirth, while a joyous and divinely blessed event, was associated with the "issue of blood," which rendered a person ritually unclean according to Mosaic Law. This uncleanness was not a moral failing or sin, but rather a ceremonial state that temporarily separated an individual from full participation in the community's worship life and from contact with sacred objects. The laws reflected a profound reverence for life and death, with blood often symbolizing life, and its outflow (as in childbirth or menstruation) being associated with a temporary state of defilement that required ritual cleansing before one could re-enter the sacred space or touch holy things. The priest served as the divinely appointed mediator, performing the specific rituals and sacrifices necessary to restore the individual to a state of ritual purity, thereby maintaining the sanctity of the community and ensuring access to God's presence. This system emphasized God's absolute holiness and His desire for His people to reflect that holiness in every aspect of their lives.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Atonement (Hebrew, _kaphar'_):** The Hebrew verb כָּפַר (_kaphar_) fundamentally means "to cover," "to purge," or "to make propitiation." In the context of the Old Testament sacrificial system, it signifies the act by which ritual impurity or sin is "covered over" or "purged," allowing for reconciliation and the restoration of a right relationship with God and the community. It is a process of appeasing divine wrath or satisfying divine justice, enabling the defiled to be made clean and acceptable in God's sight. Here, it specifically addresses the ceremonial defilement of childbirth.
* **Cleansed (Hebrew, _taher'_):** The Hebrew verb טָהֵר (_taher_) means "to be clean," "to be pure," or "to be ceremonially purified." This word describes the desired outcome of the atonement process. It signifies the removal of ritual defilement, restoring the individual to a state of ritual acceptance and allowing them to participate fully in the sacred life of the community, including approaching the tabernacle and handling holy items. The cleansing is not merely external but signifies a restoration of proper standing before God.
* **Issue of her blood (Hebrew, _middat dameha'_):** This phrase, מִדַּת דָּמֶיהָ (_middat dameha_), literally translates to "the measure of her blood" or "the flow of her blood." It specifically refers to the discharge of blood associated with childbirth, which was the source of the ritual impurity. The law's focus on this "issue" highlights that the purification was specifically for the physical state resulting from childbirth, not for any moral transgression.

#### Verse Breakdown
* **"Who shall offer it before the LORD":** This clause explicitly identifies the agent of the purification: the priest. The priest's role was not merely advisory but active and indispensable. He was the one authorized by God to handle the sacred offerings and perform the rituals at the tabernacle, acting as a mediator between the individual and God. The phrase "before the LORD" emphasizes that the offering was directed to God Himself, in His holy presence at the sanctuary.
* **"and make an atonement for her":** This specifies the purpose and effect of the priest's offering. The sacrifices (burnt offering and sin offering from [Leviticus 12:6](/leviticus/12-6 "Leviticus 12:6 - Required Offerings for Purification")) were not just symbolic gestures but divinely ordained means to "cover over" the ritual impurity. This act of atonement was essential for the woman to be restored to a state of ritual purity, allowing her to re-engage with the holy things and the community of Israel without defilement.
* **"and she shall be cleansed from the issue of her blood":** This clause states the direct result of the atonement. Once the prescribed sacrifices were offered and accepted, the woman was declared ritually "cleansed." This cleansing specifically addressed the ceremonial impurity stemming from the physical "issue of her blood" during childbirth, signifying her transition from a state of separation to one of purity and acceptance.
* **"This [is] the law for her that hath born a male or a female":** This concluding statement emphasizes the universal applicability of this specific purification law within Israel. Regardless of the child's gender, the mother was subject to these same purification rites, albeit with different initial periods of uncleanness (as outlined in [Leviticus 12:2-5](/leviticus/12-2 "Leviticus 12:2-5 - Periods of Uncleanness")). It underscores the comprehensive nature of God's covenant laws, applying equally to all members of the community in similar circumstances.

#### Literary Devices
Leviticus 12:7, like much of the Pentateuchal law, employs clear **Legal Language**, characterized by its prescriptive and declarative nature. The verse functions as a definitive statement, outlining the required action ("shall offer"), the designated agent ("Who," referring to the priest), and the certain outcome ("shall be cleansed"). There is a strong element of **Cause and Effect**, where the priest's action of offering and making atonement directly leads to the woman's cleansing. Furthermore, the entire chapter, culminating in this verse, is rich in **Symbolism**. The "issue of blood" symbolizes a state of impurity that separates from God's holiness, while the sacrifices (burnt offering for general dedication and sin offering for purification) symbolize the necessary means of reconciliation and restoration. The act of "atonement" itself is a symbolic covering, pointing to the need for a divine intervention to bridge the gap between human impurity and divine holiness. The **Repetition** of key terms like "cleansed" and "law" throughout the chapter reinforces the meticulous nature and importance of these divine mandates.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 12:7, embedded within the elaborate sacrificial system of the Old Covenant, profoundly illustrates God's absolute holiness and humanity's inherent need for divine provision to approach Him. The ritual impurity associated with childbirth, while not a moral sin, underscored the pervasive nature of defilement in a fallen world and the meticulous care God required for His people to dwell in His presence. This verse highlights the principle that access to a holy God is always on His terms, requiring specific, divinely ordained acts of mediation and purification. The temporary and repetitive nature of these Old Covenant sacrifices, including the atonement for ritual uncleanness, served as a pedagogical shadow, pointing forward to a more perfect and ultimate cleansing.

* [Leviticus 16:30](/leviticus/16-30 "Cleansing on the Day of Atonement")
* [Hebrews 9:22](/hebrews/9-22 "Necessity of Blood for Forgiveness")
* [Romans 5:11](/romans/5-11 "Atonement Through Christ")

### REFLECTION AND APPLICATION
While the specific ritual laws of Leviticus 12 are not directly binding on New Testament believers, their underlying theological principles remain profoundly relevant. This ancient law reminds us of God's unwavering holiness and His desire for His people to live in a state of purity, both external and internal. It teaches us that sin and defilement, in their various forms, create a barrier between humanity and a holy God, necessitating a divine provision for cleansing and reconciliation. For us today, the meticulousness of these Old Testament rituals should inspire awe for God's character and deepen our appreciation for the complete and perfect cleansing offered through Jesus Christ. We are called not to ritual purity, but to spiritual purity—a purity of heart, mind, and action that flows from our union with Christ. This involves ongoing repentance, reliance on His atoning work, and the pursuit of holiness empowered by the Holy Spirit.

#### Questions for Reflection
* **How does the meticulous nature of these Old Testament purity laws deepen your understanding of God's holiness?**
* **In what ways does the concept of "atonement" in Leviticus 12:7 foreshadow the work of Christ on the cross for our spiritual cleansing?**
* **Considering the shift from ritual purity to spiritual purity in the New Covenant, what does it mean for us to live a "cleansed" life before the Lord today?**

### FAQ

**Was childbirth considered a sin in ancient Israel, based on this law?**

Answer: No, childbirth itself was not considered a sin. The purification laws in Leviticus 12, including verse 7, dealt with ritual impurity, not moral sin. Ritual impurity was a temporary state that rendered a person ceremonially unclean, making them unable to participate in certain religious activities or touch holy objects. This uncleanness was often associated with natural bodily functions or events (like childbirth, menstruation, or contact with a dead body) that involved the outflow of blood or were related to life and death. The purpose of the purification ritual was to restore the individual to a state of ceremonial purity, allowing them to fully re-engage with the community and worship God in the tabernacle. It highlighted God's absolute holiness and the careful distinctions required to maintain a holy space in His presence.

**Why was a priest necessary for this purification process?**

Answer: The priest was necessary because he was the divinely appointed mediator between God and the people of Israel within the Old Covenant system. Only the Levitical priests were authorized to handle the sacred offerings, perform the specific rituals at the tabernacle, and pronounce individuals clean or unclean according to God's law. Their role in [Leviticus 12:7](/leviticus/12-7 "Priest's Role in Purification") was to "offer it before the LORD, and make an atonement for her," ensuring that the sacrifices were presented correctly and that the divinely ordained process for purification was followed. This underscored the fact that cleansing and reconciliation with God were not self-initiated but required a specific, external act of mediation provided by God Himself through the priesthood.

**How does this law apply to Christians today?**

Answer: For Christians, the law in [Leviticus 12:7](/leviticus/12-7 "Priest's Role in Purification") does not apply literally as a binding ritual. We are under the New Covenant, where the ceremonial laws of the Old Testament have been fulfilled in Jesus Christ. However, it applies typologically and theologically. It serves as a powerful illustration of humanity's pervasive need for cleansing and atonement in the presence of a holy God. The temporary and repetitive nature of these Old Covenant sacrifices points forward to the perfect, once-for-all sacrifice of Jesus Christ, who is both our High Priest and the Lamb of God. He provides complete spiritual cleansing from sin, not just ritual impurity. Thus, this law deepens our appreciation for the finished work of Christ, through whom we have direct access to God, being made truly clean by His blood.

### CHRIST-CENTERED FULFILLMENT
Leviticus 12:7, with its emphasis on priestly mediation, atonement, and cleansing from the "issue of blood," finds its profound and ultimate fulfillment in Jesus Christ. He is the Lamb of God who takes away the sin of the world, as declared by John the Baptist in [John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Unlike the temporary and repeated sacrifices offered by the Levitical priests, Jesus, as our great High Priest according to the order of Melchizedek ([Hebrews 7:26-27](/hebrews/7-26 "Hebrews 7:26-27 - Christ, Our High Priest")), offered Himself as the perfect, once-for-all sacrifice for sin. His shed blood provides not just ceremonial cleansing from ritual impurity, but complete and eternal spiritual cleansing from the guilt and power of all sin ([Hebrews 9:12](/hebrews/9-12 "Hebrews 9:12 - Christ's Eternal Redemption")). The "issue of blood" that necessitated purification in the Old Covenant is spiritually addressed by Christ's sacrifice, which purifies our consciences from dead works to serve the living God ([Hebrews 9:14](/hebrews/9-14 "Cleansing by Christ's Blood")). Even Mary, the mother of Jesus, faithfully adhered to this very law, bringing offerings for her purification after His birth, as recorded in [Luke 2:22-24](/luke/2-22 "Luke 2:22-24 - Mary's Purification Offering"), demonstrating Jesus' connection to the very law He came to fulfill. Through Christ, we are not merely ritually clean but are made truly holy and blameless before God, having perfect access to His presence ([Hebrews 10:10-14](/hebrews/10-10 "Hebrews 10:10-14 - Christ's Perfect Sacrifice")). His atonement is complete, and His cleansing is everlasting.

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.