Leviticus 12:6
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.
When the days of her purification are complete
This phrase refers to the period after childbirth during which a woman was considered ceremonially unclean according to the Mosaic Law. The Hebrew word for "purification" is "טָהֳרָה" (tahorah), which signifies a process of becoming clean or pure. This period was 40 days for a son and 80 days for a daughter, reflecting the cultural and religious practices of ancient Israel. The completion of these days marked a transition from impurity to a state of ritual cleanliness, allowing the woman to re-enter the community's religious life.

whether for a son or a daughter
This phrase indicates that the law applied equally regardless of the child's gender, though the duration of purification differed. The equal requirement for offerings underscores the intrinsic value of both male and female children in the eyes of God, despite the cultural norms of the time that often favored sons. This reflects the biblical principle that all life is sacred and valued by God.

she is to bring to the priest
The act of bringing offerings to the priest highlights the mediatory role of the priesthood in ancient Israel. The Hebrew word for "priest" is "כֹּהֵן" (kohen), which denotes one who serves as an intermediary between God and the people. This practice underscores the importance of approaching God through the means He has established, a principle that finds its ultimate fulfillment in the New Testament through Jesus Christ, our High Priest.

at the entrance to the Tent of Meeting
The Tent of Meeting, or "אֹהֶל מוֹעֵד" (Ohel Moed) in Hebrew, was the designated place where God met with Moses and the Israelites. Bringing offerings to this location signifies the importance of approaching God in the manner He prescribed. It was a sacred space that symbolized God's presence among His people, reminding them of His holiness and their need for atonement.

a year-old lamb for a burnt offering
The "year-old lamb" represents innocence and purity, qualities that are essential for a burnt offering, which is "עֹלָה" (olah) in Hebrew. This offering was entirely consumed by fire, symbolizing total dedication and surrender to God. The lamb prefigures Christ, the Lamb of God, who was wholly dedicated to the Father's will and offered Himself as a perfect sacrifice for sin.

and a young pigeon or a turtledove for a sin offering
The provision of a "young pigeon or a turtledove" for a sin offering, or "חַטָּאת" (chatat) in Hebrew, reflects God's grace and accommodation for those who could not afford a lamb. This offering was for atonement, acknowledging human sinfulness and the need for divine forgiveness. It points to the accessibility of God's grace to all, regardless of social or economic status, and foreshadows the ultimate atonement through Christ's sacrifice.

Persons / Places / Events
1. Moses
- The author of Leviticus, who received the laws from God on Mount Sinai.

2. The Priest
- The individual responsible for offering sacrifices and performing rituals as outlined in the Levitical law.

3. The Woman
- Refers to a mother who has given birth and is required to bring a sacrifice for purification.

4. The Tabernacle
- The sacred place where sacrifices and offerings were made, representing God's dwelling among His people.

5. The Burnt Offering and Sin Offering
- Specific types of sacrifices required for purification and atonement.
Teaching Points
Understanding Purification
The requirement for a purification offering highlights the holiness of God and the need for cleansing from impurity. It reminds us of the importance of approaching God with reverence and purity.

Symbolism of Sacrifice
The sacrifices symbolize atonement and reconciliation with God. They foreshadow the ultimate sacrifice of Jesus Christ, who provides complete purification and atonement for sin.

Role of the Priest
The priest acts as a mediator between God and the people, prefiguring Christ as our ultimate High Priest who intercedes on our behalf.

Continuity of God's Law
The laws given in Leviticus are part of God's unchanging nature and His desire for His people to live in holiness. They point to the need for a Savior who fulfills the law.

Practical Holiness
While the specific rituals are not required today, the principle of living a life set apart for God remains. We are called to live in a way that reflects God's holiness in our daily lives.
Bible Study Questions
1. How does the requirement for a purification offering in Leviticus 12:6 reflect the holiness of God, and how can we apply this understanding to our daily lives?

2. In what ways does the role of the priest in Leviticus 12:6 point to the work of Jesus Christ as our High Priest, and how does this impact our relationship with God?

3. How do the sacrifices described in Leviticus 12:6 foreshadow the ultimate sacrifice of Jesus, and what does this teach us about the continuity of God's plan for redemption?

4. Considering the purification process in Leviticus 12:6, how can we practice spiritual purification in our own lives today?

5. How does the account of Mary and Joseph following the purification law in Luke 2:22-24 demonstrate obedience to God's law, and what lessons can we learn from their example?
Connections to Other Scriptures
Leviticus 1:3-4
Provides details on the burnt offering, which is a voluntary act of worship and atonement, connecting to the purification process in Leviticus 12:6.

Luke 2:22-24
Describes Mary and Joseph bringing Jesus to the temple for purification, following the law in Leviticus 12, showing the continuity of the law into the New Testament.

Hebrews 10:1-4
Discusses the limitations of the Old Testament sacrifices, pointing to the ultimate sacrifice of Christ, which fulfills the law's requirements.
Birth-Sin and its DevelopmentsJ. A. Seiss, D. D.Leviticus 12:1-8
Born in SinR.M. Edgar Leviticus 12:1-8
Ceremonial PurificationsR.A. Redford Leviticus 12:1-8
Her Purifying. -- Purification After Child-BirthS. H. Kellogg D. D.Leviticus 12:1-8
The Ordinance of CircumcisionS. H. Kellogg, D. D.Leviticus 12:1-8
The Purification of the ChurchJ.A. Macdonald Leviticus 12:1-8
The Statutes on MaternityW. Clarkson Leviticus 12:1-8
Woman Under the Law and Under the GospelS.R. Aldridge Leviticus 12:2-7
People
Moses
Places
Teman
Topics
Bring, Burned, Burnt, Burnt-offering, Clean, Cleansing, Completed, Congregation, Daughter, Door, Doorway, Dove, Ended, Entrance, Fulfilled, Fulness, Lamb, Making, Meeting, Offering, Opening, Pigeon, Priest, Purification, Purifying, Sin, Sin-offering, Tabernacle, Tent, Turtledove, Turtle-dove, Whether, Yearling, Year-old
Dictionary of Bible Themes
Leviticus 12:1-7

     5733   pregnancy

Leviticus 12:1-8

     5652   babies
     5719   mothers, responsibilities
     5745   women

Leviticus 12:2-7

     7348   defilement

Leviticus 12:4-8

     7340   clean and unclean

Leviticus 12:6-8

     4636   dove
     6648   expiation
     7444   sin offering
     8436   giving, of possessions

Library
The Birth and Early Life of John the Baptist.
(Hill Country of Judæa, b.c. 5.) ^C Luke I. 57-80. ^c 57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her [mercy in granting a child; great mercy in granting so illustrious a child] ; and they rejoiced with her. 59 And it came to pass on the eighth day [See Gen. xvii. 12; Lev. xii. 3; Phil. iii. 5. Male children were named at their circumcision, probably
J. W. McGarvey—The Four-Fold Gospel

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their
J. W. McGarvey—The Four-Fold Gospel

Christ's Humiliation in his Incarnation
'Great is the mystery of godliness, God manifest in the flesh.' I Tim 3:16. Q-xxvii: WHEREIN DID CHRIST'S HUMILIATION CONSIST? A: In his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross. Christ's humiliation consisted in his incarnation, his taking flesh, and being born. It was real flesh that Christ took; not the image of a body (as the Manichees erroneously held), but a true body; therefore he
Thomas Watson—A Body of Divinity

The Early Years of Jesus
Matt. i. 1 to ii. 23; Luke i. 5 to ii. 52; iii. 23-38 58. It is surprising that within a century of the life of the apostles, Christian imagination could have so completely mistaken the real greatness of Jesus as to let its thirst for wonder fill his early years with scenes in which his conduct is as unlovely as it is shocking. That he who in manhood was "holy, harmless, undefiled, separate from sinners" (Heb. vii. 26), could in youth, in a fit of ill-temper, strike a companion with death and then
Rush Rhees—The Life of Jesus of Nazareth

Supplementary Note to Chapter ii. The Year of Christ's Birth.
The Christian era commences on the 1st of January of the year 754 of the city of Rome. That our Lord was born about the time stated in the text may appear from the following considerations-- The visit of the wise men to Bethlehem must have taken place a very few days after the birth of Jesus, and before His presentation in the temple. Bethlehem was not the stated residence of Joseph and Mary, either before or after the birth of the child (Luke i. 26, ii. 4, 39; Matt. ii. 2). They were obliged to
William Dool Killen—The Ancient Church

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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