The concept of purification after childbirth is rooted in the Old Testament, specifically in the Mosaic Law, which outlines the ceremonial practices required for a woman following the birth of a child. This practice is primarily detailed in Leviticus 12, which provides specific instructions regarding the period of uncleanness and the subsequent rites of purification.

According to Leviticus 12:1-8 , the LORD spoke to Moses, saying, "Tell the Israelites, 'When a woman gives birth and bears a male child, she will be unclean for seven days, as she is during the days of her menstruation. On the eighth day, the flesh of the boy’s foreskin is to be circumcised. The woman shall continue in purification from her bleeding for thirty-three days. She must not touch anything holy or enter the sanctuary until the days of her purification are complete. If, however, she gives birth to a female child, the woman will be unclean for two weeks, as she is during her menstruation, and she must continue in purification from her bleeding for sixty-six days.'"

The period of uncleanness and purification serves several purposes within the context of the Israelite community. It underscores the sanctity of life and the importance of ritual purity in maintaining a relationship with God. The distinction between the periods for male and female children, while not explicitly explained in the text, reflects the cultural and religious norms of ancient Israel.

After the completion of the purification period, the woman is required to bring offerings to the priest at the entrance to the Tent of Meeting. Leviticus 12:6-8 states, "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 turtledove for a sin offering. And the priest will present them before the LORD and make atonement for her, and she will be ceremonially cleansed from her flow of blood. This is the law for a woman giving birth, whether to a male or female. But if she cannot afford a lamb, she may bring two turtledoves or two young pigeons, one for a burnt offering and the other for a sin offering. Then the priest will make atonement for her, and she will be clean.'"

The offerings serve as a means of atonement and restoration of ceremonial purity, allowing the woman to re-enter the community's religious life. The provision for a less costly offering underscores God's compassion and consideration for the economic circumstances of the individual, ensuring that all women, regardless of their financial status, could fulfill the requirements of the law.

In the New Testament, the practice of purification after childbirth is referenced in the account of Mary, the mother of Jesus. In Luke 2:22-24 , it is recorded, "And when the days of their purification according to the Law of Moses were complete, they brought Him to Jerusalem to present Him to the Lord (as it is written in the Law of the Lord: 'Every firstborn male shall be consecrated to the Lord'), and to offer the sacrifice specified in the Law of the Lord: 'A pair of turtledoves or two young pigeons.'"

This passage highlights the adherence of Mary and Joseph to the Mosaic Law, demonstrating their piety and obedience. It also serves as a testament to the continuity of Jewish customs and the fulfillment of the law in the life of Jesus Christ.

The practice of purification after childbirth, while specific to the Old Covenant, reflects broader theological themes of purity, atonement, and the sanctity of life that resonate throughout the biblical narrative.