Levítico 12
Bob Utley · You Can Understand the Bible
Levítico 12
NJB (MT versing) Laws of Motherhood The Ritual After Childbirth Purification of a Woman After Childbirth The Purification of Women After Childbirth Purification of a Woman After Childbirth 12:1-2a 12:1-5 12:1-2a 12:1-4 12:1-4 12:2b-5 12:2b-5 12:5 12:5 12:6-8 12:6-8 12:6-8 12:6-7 12:6-7a 12:7b-8 12:8 Etc. CONTEXTUAL INSIGHTS There are two authors who help me understand these ancient rites. Roland deVaux, Ancient Israel; for "circumcision" see pp. 46-48. R. K Harrison, Leviticus, Tyndale OT Commentaries, vol. 3, pp. 134-135 Both of these authors, like John H. Walton, try to interpret the OT in light of the surrounding cultures and terminology of the ANE. The OT must be first understood in light of its own historical setting. Then for us Christians, we must find the NT parallels, quotes, and allusions.
Levítico 12:1-2
12:1 Notice Lev. 12:1 is YHWH speaking to Moses, not Moses and Aaron, as in Lev. 11:1.
Levítico 12:2-5
12:2b "When a woman gives birth and bears a male child" The exact reason why the birthing process was considered unclean can probably be seen more clearly in Leviticus 15, where any bodily emission made one ceremonially unclean. Because the birthing process involves not only blood, but other fluids, and the discharge can last for many days, perhaps this is the reason for the need of a sacrifice for purification and the long period of estrangement from worship. For seven days the woman was unclean to everything and everyone that she touched, but after seven days she was unclean only as far as worship was concerned. ▣ "menstruation" This is the monthly cycle by which women renew the ability of conception by shedding layers of their uterus (i.e., menses). This regular renewing process involves the loss of blood, which, to the Israelites, was the sign of life uniquely given by God (see SPECIAL TOPIC: BLOOD). It is difficult for moderns to understand the ceremonial impurity felt by the ancient world (i.e., Lev. 15:19-30). For sure, this chapter is not negative against women (cf. Gen. 1:26-27) sex (cf. Gen. 1:28) children (cf. Gen. 33:5; 48:9; Ps. 127:3-5) birthing Leviticus 15 explains the Israelite sense of uncleanness of bodily fluids (see NIDOTTE, vol. 1, pp. 925-928). 12:3 "On the eighth day the flesh of his foreskin shall be circumcised" Most of the people in the ANE practiced circumcision except possibly the Assyrians, Babylonians, Hivites, Horites, and the Philistines (see R. K. Harrison, p. 134). However, in other cultures it was a rite of passage into manhood (as it is in Arab culture today, at 13 years of age; NIDOTTE, vol. 4, pp. 474-476). In the Hebrew system, going back to the covenant with Abraham in Gen. 17:9-14, it was done very early as a religious symbol, a sign of the Abrahamic covenant. Circumcision also became faith imagery. Deuteronomy 30:6, "God will circumcise your heart," is a metaphor for an open and accessible hearing of God's word. The opposite is stated in v. 17. In Deut. 10:16 and Jer. 4:4; 9:25-26, the Israelite is called upon to perform this spiritual act (cf. Rom. 2:28-29), yet here God must do it. This same tension between God's sovereignty and human action is seen in Ezek. 18:31 vs. 36:26. Here circumcision is a metaphor for a proper spiritual attitude. 12:4 "thirty-three days" Some have tried to explain this as an extended period of the discharge of fluids, while others have said it refers to a way for the law to allow the woman to abstain from the normal wifely duties during this time of recuperation (NIDOTTE, vol. 4, p. 1295, #e). It probably is to be added to the first seven days, making it add up to 40. See SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #7. 12:5 The exact reason why the birth of a daughter made the woman unclean for a double amount of time has caused much conjecture. It must be remembered that we are in a patriarchal culture where the birth of a son was regarded as superior to the birth of a daughter. However, some has asserted that because a female child will one day also experience a monthly emission of fluids, this is the reason for the double length of time.
Levítico 12:6-8
12:6 "When the days of her purification are completed, for a son or for a daughter, she shall bring to the priest at the doorway of the tent of meeting. . ." There are two different types of sacrifices here: a lamb and a bird. One was for a burnt offering and one for a sin offering. The burnt offering expresses joy and thanks at the birth of a healthy child and the protection of the mother during the potential time of danger. This sin offering was to cleanse the sanctuary from the uncleanness caused by bodily emissions (cf. Lev. 15:31). 12:7 "flow of her blood" This phrase (BDB 881 construct 196) is used only twice in the OT (i.e., here and Lev. 20:18) for a woman's discharge. monthly childbirth Its basic meaning is "spring" or "fountain." 12:8 As always throughout the book of Leviticus, God is concerned that everyone can approach Him equally and, therefore, He makes a provision for the poor. Jesus' parents offered this sacrifice (cf. Luke 2:22-24). ▣ "make atonement" See SPECIAL TOPIC: ATONEMENT.