Leviticus 15:29

Translation
King James Version
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.
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KJV (with Strong's)
And on the eighth H8066 day H3117 she shall take H3947 unto her two H8147 turtles H8449, or two H8147 young H1121 pigeons H3123, and bring H935 them unto the priest H3548, to the door H6607 of the tabernacle H168 of the congregation H4150.
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Complete Jewish Bible
On the eighth day, she is to take for herself two doves or two young pigeons and bring them to the cohen at the entrance to the tent of meeting.
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Berean Standard Bible
On the eighth day she is to take two turtledoves or two young pigeons and bring them to the priest at the entrance to the Tent of Meeting.
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American Standard Version
And on the eighth day she shall take unto her two turtle-doves, or two young pigeons, and bring them unto the priest, to the door of the tent of meeting.
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World English Bible Messianic
On the eighth day she shall take two turtledoves, or two young pigeons, and bring them to the priest, to the door of the Tent of Meeting.
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Geneva Bible (1599)
And in the eight day shee shall take vnto her two Turtles or two yong pigeons, and bring them vnto the Priest at the doore of the Tabernacle of the Congregation.
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Young's Literal Translation
and on the eighth day she taketh to herself two turtle-doves, or two young pigeons, and hath brought them in unto the priest, unto the opening of the tent of meeting;
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In the KJVVerse 3,198 of 31,102

Study This Verse

SUMMARY

Leviticus 15:29 meticulously outlines a crucial stage in a woman's purification ritual following an irregular bodily discharge. On the eighth day after her discharge ceases, she is commanded to bring two specific birds—either turtledoves or young pigeons—to the priest at the entrance of the Tabernacle. This prescribed offering, detailed further in the subsequent verse, served as a divine provision for atonement, signifying her complete restoration to ritual purity and enabling her full re-engagement with the community and participation in corporate worship, thereby upholding God's foundational demand for holiness within the Israelite covenant.

CONTEXT

  • Literary Context: Leviticus 15:29 is embedded within a significant block of purity laws (Leviticus 11-15) that delineate various forms of ritual impurity and the prescribed means of purification. More specifically, it concludes the regulations concerning a woman with an irregular, prolonged flow of blood (Leviticus 15:25-30), distinguishing this condition from her regular menstrual cycle (Leviticus 15:19-24). The preceding verse, Leviticus 15:28, establishes a mandatory seven-day waiting period after the cessation of the discharge before the woman is considered clean. The act described in Leviticus 15:29-30—the bringing of the birds and the priest's actions—completes this purification process, culminating in a sacrifice that makes atonement for her before the Lord. The entire chapter, Leviticus 15, underscores the pervasive nature of ritual impurity and the divine provision for cleansing, ensuring the sanctity of the Tabernacle and the community.
  • Historical & Cultural Context: In ancient Israel, ritual purity was not merely a ceremonial nicety but a fundamental theological concept reflecting the absolute holiness of Yahweh, who condescended to dwell among His people in the Tabernacle. Bodily discharges, whether regular or irregular, were not inherently sinful but rendered an individual ritually impure, temporarily separating them from full participation in the community's religious life and potentially defiling holy spaces. This intricate system of purity laws, meticulously detailed throughout the book of Leviticus, served to inculcate in the Israelites a profound understanding of God's holiness and the necessary distinction between the sacred and the profane. The "eighth day" held deep symbolic resonance, frequently associated with new beginnings, completion, and covenant renewal, as exemplified by circumcision on the eighth day or the dedication of the Tabernacle (see Leviticus 9:1). The specified offerings—turtledoves or young pigeons—were common and affordable, demonstrating God's gracious provision for all, regardless of socioeconomic status, to fulfill the requirements for purification (compare with Leviticus 12:8). The "door of the tabernacle of the congregation" was the divinely appointed point of access for all offerings and a sacred place of encounter with the divine, emphasizing the structured and ordered nature of Israelite worship.
  • Key Themes: Leviticus 15:29 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's absolute separateness and His demand for His people to reflect that holiness in their lives and communal interactions. The laws of impurity, though not moral, underscored the pervasive nature of anything that could defile the holy space where God dwelt. Closely related is the theme of Atonement and Reconciliation, as the prescribed offerings provided a means for the impure to be made clean and reconciled to the community and to God's presence. The act of bringing the offering to the priest at the Tabernacle's door highlights the theme of Mediated Access to God, where the priestly system and sacrificial rituals were the divinely ordained channels through which sinful and impure humanity could approach a holy God. Finally, the provision of affordable birds reinforces the theme of Divine Grace and Accessibility, demonstrating God's compassionate desire for all His people to be able to fulfill the requirements for purity and maintain fellowship with Him, regardless of their material wealth, a principle also seen in Leviticus 14:21-22.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Day (Hebrew, yôwm', H3117): From an unused root meaning "to be hot," this term refers to a day, whether literal (sunrise to sunset, or one sunset to the next) or figurative (a space of time defined by an associated term). In Leviticus 15:29, it specifically refers to the "eighth day," marking a precise temporal transition from a period of impurity to the commencement of purification rituals, symbolizing a new beginning.
  • Pigeons (Hebrew, yôwnâh', H3123): Probably from a root related to the warmth of mating, this word refers to a dove or pigeon. The specification of "young pigeons" (along with "turtles") as an acceptable offering highlights God's gracious provision, making the purification ritual accessible to all socioeconomic classes, as these birds were common and affordable.
  • Priest (Hebrew, kôhên', H3548): An active participle literally meaning "one officiating," a priest. This term denotes the divinely appointed intermediary responsible for performing the sacrificial rituals, declaring individuals clean, and facilitating their restoration to fellowship with God and the community. The priest's role was indispensable in the purification process.

Verse Breakdown

  • "And on the eighth day she shall take unto her": This clause precisely establishes the timing for the purification offering. The "eighth day" is significant, indicating the completion of the seven-day waiting period after the cessation of the bodily discharge. This timing signals a new beginning, a transition from a state of impurity to ritual cleanness and readiness for restoration.
  • "two turtles, or two young pigeons": This specifies the type and quantity of the animals required for the offering. The provision of either turtledoves or young pigeons underscores the accessibility of the offering, as these birds were readily available and inexpensive. This ensured that individuals from all economic strata could fulfill the requirements for purification, with one bird typically designated for a sin offering and the other for a burnt offering, as detailed in the subsequent verse.
  • "and bring them unto the priest": This highlights the mandatory role of the priest in the purification process. The priest, acting as God's designated representative, was essential for receiving the offering, performing the necessary atoning rituals, and formally declaring the individual clean. This mediation was crucial for the woman's restoration to full fellowship with God and the Israelite community.
  • "to the door of the tabernacle of the congregation": This specifies the sacred location for the offering. The "door of the tabernacle" served as the primary point of entry into the holy space, symbolizing access to God's presence. Bringing the offering here underscored the gravity of the ritual and the necessity of approaching God's dwelling place in a prescribed and purified manner, emphasizing the ordered nature of Israelite worship.

Literary Devices

Leviticus 15:29 employs several literary devices that enhance its meaning and reinforce the chapter's overarching themes. Formulaic Language is prominently featured in the precise, step-by-step instructions for purification, which are characteristic of the legal sections of the Pentateuch. The repetition of specific timing ("eighth day"), required offerings ("two turtles, or two young pigeons"), and designated location ("door of the tabernacle") underscores the divine order, the non-negotiable nature of these rituals, and the meticulousness required for approaching a holy God. Symbolism is deeply embedded within the text: the "eighth day" profoundly symbolizes new beginnings, completion, and spiritual renewal, marking a transition from impurity to cleanness; the birds symbolize an acceptable and accessible sacrifice, representing the individual's life offered to God in atonement; and the "door of the tabernacle" symbolizes the gateway to God's presence, emphasizing that access to the divine requires ritual purity and proper mediation. The passage also utilizes Metonymy, where "the tabernacle of the congregation" stands for the entire system of Israelite worship, the tangible presence of God among His people, and the communal life centered around the divine dwelling place.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 15:29, though dealing with ritual impurity rather than moral sin, profoundly communicates God's unchanging nature as holy and His desire for His people to live in a manner that reflects His holiness. It underscores the pervasive impact of impurity, even non-moral impurity, on one's ability to draw near to God and participate fully in the community. The prescribed offering, particularly the provision of affordable birds, reveals God's gracious and merciful provision for cleansing and restoration, ensuring that all could find a path back to purity and fellowship. This system of ritual purification, while distinct from moral transgression, consistently pointed to the overarching need for atonement and the re-establishment of a right relationship with a holy God, foreshadowing a more complete and ultimate cleansing.

REFLECTION AND APPLICATION

While the specific ritual laws of Leviticus are no longer binding for believers under the New Covenant, Leviticus 15:29 offers enduring spiritual lessons for contemporary Christians. It powerfully reminds us of God's absolute holiness and His unyielding demand for purity in the lives of His people. The meticulous attention to cleansing, even from non-moral impurities, highlights the pervasive nature of anything that separates us from God's perfect standard and His desire for unhindered fellowship. This verse calls us to a deeper appreciation for the ultimate and complete cleansing provided by Jesus Christ, whose perfect sacrifice purifies us not merely ritually, but spiritually and morally, making us truly fit to approach a holy God. It also speaks to God's incredible grace and compassionate provision, always making a way for reconciliation and restoration, even when we are unable to fully meet His demands. Our appropriate response should be one of profound gratitude for such a Savior and a commitment to live lives that honor the holiness of the God who has, by His grace, purified us and brought us into His presence.

Questions for Reflection

  • How does the concept of "ritual purity" in Leviticus 15:29 deepen your understanding of God's holiness and His desire for purity in our lives?
  • In what ways does this verse, with its provision of affordable offerings, demonstrate God's grace and accessibility to all people, regardless of their circumstances?
  • How does the Old Testament's emphasis on cleansing from impurity point to our ongoing need for spiritual purification and sanctification in our lives today?

FAQ

What is the significance of the "eighth day" in this purification ritual?

Answer: The "eighth day" holds profound symbolic meaning in biblical contexts, frequently representing a new beginning, completion, or resurrection. In the context of Leviticus 15:29, after a seven-day period of waiting for the bodily discharge to cease and for the woman to be considered ritually clean, the eighth day marks the culmination of the purification process. It signifies her full restoration to a state of ritual purity, allowing her to re-enter the community and participate in worship at the Tabernacle. This pattern of "eighth day" newness is seen elsewhere, such as in the circumcision of male infants on the eighth day and the dedication of the Tabernacle and priests, which also involved an eighth day of special offerings and the beginning of their ministry.

Why were "turtles or young pigeons" specified as the offering?

Answer: The specification of "two turtles, or two young pigeons" for the purification offering underscores God's gracious provision and accessibility for all people, regardless of their economic status. These birds were common and relatively inexpensive, making it possible for even the poor to fulfill the requirements of the law without undue financial burden. This principle of divine provision for the poor is a recurring theme in the Mosaic Law, ensuring that no one was excluded from the means of atonement and restoration due to financial hardship. A similar provision for the poor is found in the laws concerning offerings after childbirth, as detailed in Leviticus 12:8, and for the cleansing of a leper in Leviticus 14:21-22. This demonstrates God's desire for all His people to be able to approach Him.

CHRIST-CENTERED FULFILLMENT

Leviticus 15:29, with its detailed ritual for purification and restoration, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament system of animal sacrifices and ritual cleansing, including the offering of birds for impurity, served as a shadow pointing to the perfect and final sacrifice of the Lamb of God, who takes away the sin of the world. While the woman in Leviticus required a physical offering to be ritually clean and access the Tabernacle, believers in Christ are purified from all sin and defilement—moral, spiritual, and ritual—through His shed blood. The "eighth day" of new beginning symbolized in the Levitical ritual is profoundly realized in the new creation we become in Christ (2 Corinthians 5:17), and supremely in His resurrection on the first day of the week (the "eighth day" after creation week), ushering in a new covenant and a new way of life. We no longer need earthly priests to mediate our access to God, for Christ is our Great High Priest, who has entered the true Tabernacle in heaven, not made with human hands (Hebrews 9:24). Through Him, we have direct and confident access to the throne of grace, not based on ritual purity or animal sacrifice, but on His perfect, once-for-all atoning work (Hebrews 10:10). Thus, the temporary and symbolic cleansing of Leviticus is eternally and completely fulfilled in the person and work of Jesus Christ, who makes us truly holy and acceptable before God.

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Commentary on Leviticus 15 verses 19–33

This is concerning the ceremonial uncleanness which women lay under from their issues, both those that were regular and healthful, and according to the course of nature (Lev 15:19-24), and those that were unseasonable, excessive, and the disease of the body; such was the bloody issue of that poor woman who was suddenly cured by touching the hem of Christ's garment, after she had lain twelve years under her distemper, and had spent her estate upon physicians and physic in vain. This made the woman that was afflicted with it unclean (Lev 15:25) and every thing she touched unclean, Lev 15:26, Lev 15:27. And if she was cured, and found by seven days' trial that she was perfectly free from her issue of blood, she was to be cleansed by the offering of two turtle-doves or two young pigeons, to make an atonement for her, Lev 15:28, Lev 15:29. All wicked courses, particularly idolatries, are compared to the uncleanness of a removed woman (Eze 36:17), and, in allusion to this, it is said of Jerusalem (Lam 1:9), Her filthiness is in her skirts, so that (as it follows, Lev 15:17) she was shunned as a menstruous woman.

I. The reasons given for all these laws (which we are ready to think might very well have been spared) we have, Lev 15:31. 1. Thus shall you separate the children of Israel (for to them only and their servants and proselytes these laws pertained) from their uncleanness; that is, (1.) By these laws they were taught their privilege and honour, that they were purified unto God a peculiar people, and were intended by the holy God for a kingdom of priests, a holy nation; for that was a defilement to them which was not so to others. (2.) They were also taught their duty, which was to preserve the honour of their purity, and to keep themselves from all sinful pollutions. It was easy for them to argue that if those pollutions which were natural, unavoidable, involuntary, their affliction and not their sin, rendered them for the time so odious that they were not fit for communion either with God or man, much more abominable and filthy were they if they sinned against the light and law of nature, by drunkenness, adultery, fraud, and the like sins, which defile the very mind and conscience. And, if these ceremonial pollutions could not be done away but by sacrifice and offering, something greater and much more valuable must be expected and depended upon for the purifying of the soul from the uncleanness of sin. 2. Thus their dying in their uncleanness by the hand of God's justice, if while they were under any of these defilements they should come near the sanctuary, would be prevented. Note, It is a dangerous thing to die in our uncleanness; and it is our own fault if we do, since we have not only fair warning given us, by God's law, against those things that will defile us, but also such gracious provision made by his gospel for our cleansing if at any time we be defiled. 3. In all these laws there seems to be a special regard had to the honour of the tabernacle, to which none must approach in their uncleanness, that they defile not my tabernacle. Infinite Wisdom took this course to preserve in the minds of that careless people a continual dread of, and veneration for, the manifestations of God's glory and presence among them in his sanctuary. Now that the tabernacle of God was with men familiarity would be apt to breed contempt, and therefore the law made so many things of frequent incidence to be ceremonial pollutions, and to involve an incapacity of drawing near to the sanctuary (making death the penalty), that so they might not approach without great caution, and reverence, and serious preparation, and fear of being found unfit. Thus they were taught never to draw near to God but with an awful humble sense of their distance and danger, and an exact observance of every thing that was required in order to their safety and acceptance.

II. And what duty must we learn from all this? 1. Let us bless God that we are not under the yoke of these carnal ordinances, that, as nothing can destroy us, so nothing can defile us, but sin. Those may now partake of the Lord's supper who durst not then eat of the peace-offerings. And the defilement we contract by our sins of daily infirmity we may be cleansed from in secret by the renewed acts of repentance and faith, without bathing in water or bringing an offering to the door of the tabernacle. 2. Let us carefully abstain from all sin, as defiling to the conscience, and particularly from all fleshly lusts, possessing our vessel in sanctification and honour, and not in the lusts of uncleanness, which not only pollute the soul, but war against it, and threaten its ruin. 3. Let us all see how indispensably necessary real holiness is to our future happiness, and get our hearts purified by faith, that we may see God. Perhaps it is in allusion to these laws which forbade the unclean to approach the sanctuary that when it is asked, Who shall stand in God's holy place? it is answered, He that hath clean hands and a pure heart (Psa 24:3, Psa 24:4); for without holiness no man shall see the Lord.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–33. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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