Leviticus 12:2

Lev 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.

Ver. 2. If a woman have conceived seed.] Or yielded seed, as Gen 1:11. Urgendum hoc adversus Anabaptistas; qui, ut suos de humanae Christi naturae origine errores stabiliant, faeminas semen habere praefracte negant. {a} Hebraeorum magistri, ex eodem loco, {Gen 1:11-12} colligunt marem edi quoties mulier semen mittere prior coeperit; foeminam, ubi vir. {b}

Then she shall be unclean.] This signified that corruption of man’s nature wherein he is conceived, {Psa 51:5} being condemned as soon as conceived, Damnatus antequam natus, {c} and the remedy we have in Christ.

{a} Amama, Antibarbar, 575.

{b} Gatak. cont. Pfochen.

{c} Augustine.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lev 12:2. Seven days — Not for any filthiness which was either in the conception, or in bringing forth, but to signify the universal and deep pollution of man’s nature, even from the birth, and from the conception. Seven days, or thereabouts, nature is employed in the purgation of most women. Her infirmity — Her monthly infirmity. And it may note an agreement therewith not only in the time, (Lev 15:19,) but in the degree of uncleanness.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

12:2 menstrual period: See 15:19-24.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

So that her husband for that time could not resort to her.

Or, flowers.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 2. If a woman have conceived] In the extent mentioned here the ordinances of this chapter have little relation to us: and to inquire into their physical reasons, as far as they related to the Jews, could afford but little edification; and to make such a subject sufficiently plain would require such minute examination and circumstantial detail as could scarcely be proper for several readers. All that is necessary to be said the reader will find on Le 12:4.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2) If a woman have conceived seed.—Rather, if a woman bringeth forth seed, that is, is delivered of a child. (See Gen_1:11-12; Gen_1:29.) This general statement is afterwards specified by the phrases “and born a man child,” and “bear a maid child,” in the verse before us, and in Lev_12:5. Thus the regulations about impurity naturally begin with the beginning of life. According to the administrators of the law during the second Temple, the regulations here set forth with regard to the deliverance are in force even when it is an untimely birth, or when the child is born dead, provided it has a perfect shape, which it assumes after forty days of its conception. Amongst the Hindoos, too, the mother in case of a miscarriage remains in a state of defilement as many nights as months have elapsed since her conception.

And born a man child.—Better, and giveth birth to a male child. The expression rendered here in the Authorised Version by “a man child” is translated in Lev_12:7 simply “male.” In so short a paragraph discussing the same enactment it is important that words identical in the original should be translated uniformly in English.

She shall be unclean seven days.—Though the issue of blood which succeeds child-birth generally only lasts three or four days, yet the period of uncleanness is extended to seven days to include exceptional cases.

According to the days . . . . —Better, as in the days of the uncleanness of her monthly courses, that is, her uncleanness is to be of the same duration, and she is to observe the same rules, and be subjected to the same restraints as during the period of her menstruation. (See Lev_15:19.) The fact that reference is here made to the regulations about the periodical impurity of women which have not as yet been laid down shows that, like other laws, this law was already known to and generally practised by the Jews before it was finally fixed in the Levitical code.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. Compare Gen_17:12; Exo_22:29-30; Luk_1:59; Php_3:5. Reference is here made to the regulation of Lev_15:19.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Speak unto the children of Israel,.... For this law only concerned them, and not other nations of the world:

if a woman have conceived seed; by lying with a man, and so becomes pregnant, and goes on with her pregnancy until she brings forth a child. The Jews from hence gather, that this law respects abortions; that if a woman has conceived and miscarries, eighty one days after the birth of a female, and forty one after a male, she must bring her offering (m); but the law seems only to regard such as are with child, and proceed to the due time of childbirth, whether then the child is born alive or dead:

and born a man child; which is, generally speaking, not only matter of joy to the mother, but to the whole family, see Joh 16:21 then she shall be unclean seven days; be separate from all company, except those whose presence is necessary to take care of her in her circumstances, and do what is proper for her, and even these became ceremonially unclean thereby; yea, her husband was not permitted to sit near her, nor to eat and drink with her:

according to the days of the separation for her infirmity shall she be unclean; the same number of days, even seven, she was unclean on account of childbirth, as she was for her monthly courses, called here an infirmity or sickness, incident to all females when grown up, at which time they were separate from all persons; and the case was the same with a new mother; see Lev 15:14.

(m) Misn. Ceritot, c. 1. sect. 6. Maimon. & Bartenora, in ib.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Child. By this manner of expressing himself, Moses excludes the blessed Virgin, as the ancient fathers and the moderns generally remark. She conceived without concupiscence, and was subject to none of the usual inconveniences of child-birth. (Suarez) --- So that whether this law was instituted to expiate the former, or to purify the latter, she was not included. All other mothers were separated, at least seven days, and longer if their state required it; (Calmet) during which time, they were treated like those mentioned, chap xv. 19. After that period they were allowed to manage their affairs, as usual, but not to touch any thing sacred, nor suffer their husbands to approach them, till the expiration of 33 days more, ver. 4. (Menochius) --- Euripides blames Diana for keeping such women at a distance from her altar, while she delighted in human sacrifices. (Iphigen. v. 380.) Censorinus says, "Prægnan ante diem quadragesimum non prodit in Fanum; & post partum pleræque graviores sunt, nec sanguinem interdum continent." (Grotius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

From uncleanness contracted by the touching or eating of external things, he now comes to that uncleanness which ariseth from ourselves.

She shall be unclean; not for any filthiness which was either in the conception or in bringing forth, but to signify the universal and deep pollution of man’s nature even from the birth, and from the conception. For

seven days, or thereabouts, nature is employed in the purgation of most women.

For her infirmity, i.e. for her monthly infirmity. And it may note an agreement therewith not only in the time, Lev 15:19, but in the degree of uncleanness, which was such that she defiled every thing she touched, &c.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 2-4. She shall be unclean seven days. The mother is to be unclean seven days, and after that to be in the blood of her purifying three and thirty days (verse 4). The difference between these two states maybe seen by looking on to Lev_15:19-28, and comparing that passage with verse 4 of this chapter. In the first stage, during the seven days, she made all that she touched unclean; in the second stage, during the thirty-three days, she was only required to touch no hallowed thing, nor come into the sanctuary, as she was progressing towards cleanness. The number of days during which she is to be altogether unclean is to be according to the days of the separation for her infirmity, that is, seven days, as in the case of her monthly courses. (see Lev_15:19) In the eighth day the flesh of his foreskin shall be circumcised. The Levitical legislation recognizes the regulation as to the day of the circumcision made at the time of the covenant with Abraham. "And he that is eight days old (or a son of eight days) shall be circumcised among you, every man child in your generations". (Gen_17:12) Until the days of her purifying be fulfilled. "When in a state of impurity, the Hebrews were forbidden to enter the sanctuary, to keep the Passover, and to partake of holy food, whether of sacrificial meat, of sacred offerings and gifts, or of shew-bread, because the clean only were fit to approach the holy God and all that appertains to him" (Lev_7:19-21 Lev_22:3 Num_9:6 Num_18:11 1Sa_21:5) (Kalisch).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Seven days - Not for any filthiness which was either in the conception, or in bringing forth, but to signify the universal and deep pollution of man's nature, even from the birth, and from the conception. Seven days or thereabouts, nature is employed in the purgation of most women. Her infirmity - Her monthly infirmity. And it may note an agreement therewith not only in the time, chap. xv, 19, but in the degree of uncleanness.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

אשה כי תזריע IF A WOMAN HAVE CONCEIVED SEED — R. Simlai said: Even as the formation of man took place after that of every cattle, beast and fowl when the world was created, so, too, the law regarding him is set forth after the law regarding cattle, beast and fowl (contained in the previous chapter) (Leviticus Rabbah 14:1).

כי תזריע — These words are superfluous, כי ילדה would suffice — they mean literally, ”if she bringeth forth seed” and are employed to include the case that if she gave birth to him (the male child) as a pulpy mass which had dissolved, having become liquified like seed, even then its mother becomes unclean as though it were a normal birth (Niddah 27b).

כימי נדת דותה תטמא AS IN THE DAYS OF THE SEPARATION FOR HER IMPURITY SHALL SHE BECOME UNCLEAN — According to the regulation of every uncleanness which is mentioned in the case of a נדה does she become unclean in respect to the uncleanness resulting from child-birth — even though the womb opened without any issue of blood (cf. Niddah 21a).

דותה — This is an expression for anything which flows from her body (‎‎‏זב = דו, “flowing”), and the translation is: “as in the days of separation due to her flux”. Another explanation is: it has the same meaning as.מדוה (root דוה), malady and sickness, and this is termed דותה, “her sickness”, because no woman sees an issue of blood from herself except that, as a result of it, she becomes unwell and her head and limbs feel heavy (cf. Niddah 9a).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

Rashi commented: “If a woman have conceived seed, and born [a male]. This includes a case where she gave birth to [the male child as] a fleshy mass which had dissolved, so that it became liquefied and like seed, in which case his mother becomes impure because of the birth” [as if it were a normal child]. The explanation of this matter is that we know that the child has been formed already in human form, and then became liquefied, for anything that does not have a human form is not considered a child, and similarly, whatever is not fit to become a creature with a soul, is not considered a child. But even if it is a fleshy dissolved mass at the time of birth, it makes the mother impure [for the prescribed number of days] provided we recognize its form, such as a foetus with its human parts fashioned, in which case the mother is certainly impure, and if not [i.e., the matter is in doubt] she is impure because of a doubt. This is what this verse comes to include according to the words of our Rabbis. Now with regard to the implication of the verse the Rabbis have said:, 31a. “Ishah ki thazria — if the woman emits seed first, she will bear a son.” The intent of the Rabbis was not that the child is formed from the woman’s seed, for although the woman has generative organs [i.e., ovaries] like those of the man, yet seed is not formed by them at all, or [if it is formed], that seed is not thick and does not contribute anything to the embryo. Rather, the Rabbis used the term “she emits seed” with reference to the blood of the womb, which gathers in the mother at the time of the consummation of coition, and attaches itself to the seed of the male. For in the opinion of the Rabbis the child is formed from the blood of the female and the white [semen] of the man, and both of them are called “seed.” Thus the Rabbis have said:, 31a. “There are three partners in [the formation of] man: The male emits the white [semen], from which are formed the sinews, the bones, and the white substance in the eye. The female emits a red secretion from which are formed the skin, the flesh, the blood, the hair, and the black substance in the eye.” The opinion of doctors as to the formation [of the embryo of the child] is also the same. In the opinion of the Greek philosophers, however, the whole body of the child is formed from [the substance of] the blood of the mother, the father only contributing that generative force which is known in their language as hyly, which gives form to matter., p. 23. For there is no difference at all between the egg of a chicken which is laid because it was fructified by a male, and that laid as a result of the mother rolling herself in the dust, except that the egg [that had been fructified by a male] germinates into a young bird, while the other is not sown, nor beareth, because it is deprived of the elemental heat which is its hyly. And if so, the word tazria [in ishah ki thazria] will be like u’cheganah zeiru’eha thatzmiach (as the garden causeth the seeds that are sown in it to spring forth). can be understood in its simple meaning: “when the female emits her secretion” first etc. But according to the philosophers who say that the child is formed entirely from the body of the mother, and the male semen is merely a generative force which gives form to matter, then the word tazria can no longer mean “emitting,” but is like thatzmiach — “causes to spring up.” And so did Onkelos render it: “If a woman conceives.”

D’VOTHAH.’ “This is an expression for anything which flows from her body, derived from the wording for malady [madveh] and sickness, for no woman sees an issue of blood without becoming unwell, and her head and her limbs feeling heavy on her.” This is Rashi’s language. But I do not know on the basis of which root the word d’vothah can be an expression in the Sacred Language for “anything which flows.” But it is possible that it is an expression of malady, on the basis of what the Rabbis have said, “and her head and limbs are heavy on her.” So also is the opinion of Rabbi Abraham ibn Ezra, who writes: “D’vothah is a noun and means sickness, for the blood which issues indicates a sickness in the woman.” Now it is true that the flow constitutes a cleansing of surpluses [of blood], and due to the fact that her head and her limbs feel heavy upon her, the flow is perhaps termed “a sickness.” The correct interpretation, however, is that d’vothah is an expression derived from the word madveh [which does not mean “sickness,” i.e., an unnatural occurrence in the body, since a woman’s menses are natural; and d’vothah is therefore like the terms] plague and pain, just as in the expressions: My heart is ‘davoi’ (faint) within me; for this our heart is ‘daveh’ (faint), and like: the plague of his heart. Thus menstruation is an affliction upon the woman even though it is in her nature [to experience it regularly]. A similar expression is upon the bed of ‘d’voi’ (illness].

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

When a woman conceives. After completing the instructions of the clean and the unclean regarding food, the Torah touches upon uncleanness in man, starting with a woman who gave birth, because birth is the beginning. Many have said that when a woman is first to bring forth seed she gives birth to a male child, and therefore it says, “and she gives birth to a male child”.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.