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Matthew Henry: Concise Commentary on the Whole Bible - 1706
After the laws concerning clean and unclean food come the laws concerning clean and unclean persons; and the first is in this chapter concerning the ceremonial uncleanness of women in child-birth, ver. 1-5. And concerning their purification from that uncleanness, ver. 6, &c.
Adam Clarke: Commentary on the Bible - 1831
Ordinances concerning the purification of women after child-birth, Lev 12:1; after the birth of a son, who is to be circumcised the eighth day, Lev 12:2, Lev 12:3. The mother to be considered unclean for forty days, Lev 12:4. After the birth of a daughter, fourscore days, Lev 12:5. When the days of her purifying were ended, she was to bring a lamb for a burnt-offering, and a young pigeon or a turtle-dove for a sin-offering, Lev 12:6, Lev 12:7. If poor, and not able to bring a lamb, she was to bring either two turtle-doves or two young pigeons, Lev 12:8.
Albert Barnes: Notes on the Bible - 1834
12:0: Lev 12-15. Ceremonial Purifications
The Purifications of the Law fall under three heads;
(1). Those for defilement arising from secretions;
(2). Those for the leprosy;
(3). Those for pollution from corpses.
The first and second classes are described in these chapters; the last, as relates to human corpses, in Num 19:11, etc., and as relates to the bodies of dead animals, in Lev 11:24-28, Lev 11:31-40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lev 12:1, The purification of a woman after childbirth; Lev 12:6, Her offerings for her purifying.
Carl Friedrich Keil and Franz Delitzsch

Laws of Purification - Leviticus 12-15
The laws concerning defilement through eating unclean animals, or through contact with those that had died a natural death, are followed by rules relating to defilements proceeding from the human body, in consequence of which persons contaminated by them were excluded for a longer or shorter period from the fellowship of the sanctuary, and sometimes even from intercourse with their fellow-countrymen, and which had to be removed by washing, by significant lustrations, and by expiatory sacrifices. They comprised the uncleanness of a woman in consequence of child-bearing (Lev 12:1-8), leprosy (ch. 13 and 14), and both natural and diseased secretions from the sexual organs of either male or female (emissio seminis and gonorrhaea, also menses and flux: ch. 15); and to these there is added in Num 19:11-22, defilement proceeding from a human corpse. Involuntary emission defiled the man; voluntary emission, in sexual intercourse, both the man and the woman and any clothes upon which it might come, for an entire day, and this defilement was to be removed in the evening by bathing the body, and by washing the clothes, etc. (Lev 15:16-18). Secretions from the sexual organs, whether of a normal kind, such as the menses and those connected with child-birth, or the result of disease, rendered not only the persons affected with them unclean, but even their couches and seats, and any persons who might sit down upon them; and this uncleanness was even communicated to persons who touched those who were diseased, or to anything with which they had come in contact (Lev 15:3-12, Lev 15:19-27). In the case of the menses, the uncleanness lasted seven days (Lev 15:19, Lev 15:24); in that of child-birth, either seven or fourteen days, and then still further thirty-three or sixty-six, according to circumstances (Lev 12:2, Lev 12:4-5); and in that of a diseased flux, as long as the disease itself lasted, and seven days afterwards (Lev 15:13, Lev 15:28); but the uncleanness communicated to others only lasted till the evening. In all these cases the purification consisted in the bathing of the body and washing of the clothes and other objects. But if the uncleanness lasted more than seven days, on the day after the purification with water a sin-offering and a burnt-offering were to be offered, that the priest might pronounce the person clean, or receive him once more into the fellowship of the holy God (Lev 12:6, Lev 12:8; Lev 15:14-15, Lev 15:29-30). Leprosy made those who were affected with it so unclean, that they were excluded from all intercourse with the clean (Lev 13:45-46): and on their recovery they were to be cleansed by a solemn lustration, and received again with sacrifices into the congregation of the Lord (Lev 14:1-32). There are no express instructions as to the communicability of leprosy; but this is implied in the separation of the leper from the clean (Lev 13:45-46), as well as from the fact that a house affected by the leprosy rendered all who entered it, or slept in it, unclean (Lev 14:46-47). The defilement caused by a death was apparently greater still. Not only the corpse of a person who had died a natural death, as well as of one who had been killed by violence, but a dead body or grave defiled, for a period of seven days, both those who touched them, and (in the case of the corpse) the house in which the man had died, all the persons who were in it or might enter it, and all the open vessels that were there (Num 19:11, Num 19:14-16). Uncleanness of this kind could only be removed by sprinkling water prepared from running water and the ashes of a sin-offering (Num 19:12, Num 19:17.), and would even spread from the persons defiled to persons and things with which they came in contact, so as to render them unclean till the evening (Num 19:22); whereas the defilement caused by contact with a dead animal lasted only a day, and then, like every other kind of uncleanness that only lasted till the evening, could be removed by bathing the persons or washing the things (Lev 11:25.).
But whilst, according to this, generation and birth as well as death were affected with uncleanness; generation and death, the coming into being and the going out of being, were not defiling in themselves, or regarded as the two poles which bound, determine, and enclose the finite existence, so as to warrant us in tracing the principle which lay at the foundation of the laws of purification, as Bhr supposes, "to the antithesis between the infinite and the finite being, which falls into the sphere of the sinful when regarded ethically as the opposite to the absolutely holy." Finite existence was created by God, quite as much as the corporeality of man; and both came forth from His hand pure and good. Moreover it is not begetting, giving birth, and dying, that are said to defile; but the secretions connected with generation and child-bearing, and the corpses of those who had died. In the decomposition which follows death, the effect of sin, of which death is the wages, is made manifest in the body. Decomposition, as the embodiment of the unholy nature of sin, is uncleanness κατ ̓ ἐξοχξήν; and this the Israelite, who was called to sanctification in fellowship with God, was to avoid and abhor. Hence the human corpse produced the greatest amount of defilement; so great, in fact, that to remove it a sprinkling water was necessary, which had been strengthened by the ashes of a sin-offering into a kind of sacred alkali. Next to the corpse, there came on the one hand leprosy, that bodily image of death which produced all the symptoms of decomposition even in the living body, and on the other hand the offensive secretions from the organs of generation, which resemble the putrid secretions that are the signs in the corpse of the internal dissolution of the bodily organs and the commencement of decomposition. From the fact that the impurities, for which special rites of purification were enjoined, are restricted to these three forms of manifestation in the human body, it is very evident that the laws of purification laid down in the O.T. were not regulations for the promotion of cleanliness or of good morals and decency, that is to say, were not police regulations for the protection of the life of the body from contagious diseases and other things injurious to health; but that their simple object was "to impress upon the mind a deep horror of everything that is and is called death in the creature, and thereby to foster an utter abhorrence of everything that is or is called sin, and also, to the constant humiliation of fallen man, to remind him in all the leading processes of the natural life-generation, birth, eating, disease, death - how everything, even his own bodily nature, lies under the curse of sin (Gen 3:14-19), that so the law might become a 'schoolmaster to bring unto Christ,' and awaken and sustain the longing for a Redeemer from the curse which had fallen upon his body also (see Gal 3:24; Rom 7:24; Rom 8:19.; Phil 3:21)." Leyrer.
John Gill
INTRODUCTION TO LEVITICUS 12
This chapter treats of the purification of a new mother, the time of whose purification for a man child was forty days, and for a maid child eighty, Lev 12:1 at the close of which she was to bring her offerings to the priests, to make atonement for her, Lev 12:6.
12:112:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի հետ ու ասաց.
12 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ասէ:

12:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի հետ ու ասաց.
12 Տէրը խօսեցաւ Մովսէսին՝ ըսելով.
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12:11: И сказал Господь Моисею, говоря:
12:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λέγων λεγω tell; declare
12:1 וַ wa וְ and יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses לֵּ llē לְ to אמֹֽר׃ ʔmˈōr אמר say
12:1. locutus est Dominus ad Mosen dicensAnd the Lord spoke to Moses, saying:
1. And the LORD spake unto Moses, saying,
12:1. And the Lord spoke to Moses, saying:
12:1. And the LORD spake unto Moses, saying,
And the LORD spake unto Moses, saying:

1: И сказал Господь Моисею, говоря:
12:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λέγων λεγω tell; declare
12:1
וַ wa וְ and
יְדַבֵּ֥ר yᵊḏabbˌēr דבר speak
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
לֵּ llē לְ to
אמֹֽר׃ ʔmˈōr אמר say
12:1. locutus est Dominus ad Mosen dicens
And the Lord spoke to Moses, saying:
12:1. And the Lord spoke to Moses, saying:
12:1. And the LORD spake unto Moses, saying,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Закон об очищении родильницы дается через одного Моисея (а не вместе и Аарона, как др. законы ритуальной чистоты) — ввиду более частного его характера. Очистительные предписания для послеродового периода женщины существовали и у других народов древности, только у Израиля законы эти имеют чисто религиозный характер, отражая в себе ветхозаветные основные идеи: греха и святости.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Ceremonial Purification.B. C. 1490.
1 And the LORD spake unto Moses, saying, 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. 3 And in the eighth day the flesh of his foreskin shall be circumcised. 4 And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled. 5 But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days.
The law here pronounces women lying-in ceremonially unclean. The Jews say, "The law extended even to an abortion, if the child was so formed as that the sex was distinguishable." 1. There was some time of strict separation immediately after the birth, which continued seven days for a son and fourteen for a daughter, v. 2, 5. During these days she was separated from her husband and friends, and those that necessarily attended her were ceremonially unclean, which was one reason why the males were not circumcised till the eighth day, because they participated in the mother's pollution during the days of her separation. 2. There was also a longer time appointed for their purifying; thirty-three days more (forty in all) if the birth were a male, and double that time if a female, v. 4, 5. During this time they were only separated from the sanctuary and forbidden to eat of the passover, or peace-offerings, or, if a priest's wife, to eat of any thing that was holy to the Lord. Why the time of both those was double for a female to what it was for a male I can assign no reason but the will of the Law-maker; in Christ Jesus no difference is made of male and female, Gal. iii. 28; Col. iii. 11. But this ceremonial uncleanness which the law laid women in child-bed under was to signify the pollution of sin which we are all conceived and born in, Ps. li. 5. For, if the root be impure, so is the branch, Who can bring a clean thing out of an unclean? If sin had not entered, nothing but purity and honour had attended all the productions of that great blessing, Be fruitful and multiply; but now that the nature of man is degenerated the propagation of that nature is laid under these marks of disgrace, because of the sin and corruption that are propagated with it, and in remembrance of the curse upon the woman that was first in the transgression. That in sorrow (to which it is here further added in shame) she should bring forth children. And the exclusion of the woman for so many days from the sanctuary, and all participation of the holy things, signified that our original corruption (that sinning sin which we brought into the world with us) would have excluded us for ever from the enjoyment of God and his favours if he had not graciously provided for our purifying.
Albert Barnes: Notes on the Bible - 1834
12:1: This chapter would more naturally follow the 15th chapter of Leviticus. See the note to Lev 15:1.
Carl Friedrich Keil and Franz Delitzsch
12:1
Uncleanness and Purification after Child-Birth. - Lev 12:2-4. "If a woman bring forth (תּזריע) seed and bear a boy, she shall be unclean seven days as in the days of the uncleanness of her (monthly) sickness." נדּה, from נדד to flow, lit., that which is to flow, is applied more especially to the uncleanness of a woman's secretions (Lev 15:19). דּותהּ, inf. of דּוה, to be sickly or ill, is applied here and in Lev 15:33; Lev 20:18, to the suffering connected with an issue of blood.
John Gill
12:1 And the Lord spake unto Moses,.... The laws in the preceding chapter were delivered both to Moses and Aaron, but what follows in this only to Moses; but inasmuch as the priest had a concern in it, it being his business to offer the sacrifices required by the following law, it was no doubt given to Moses, to be delivered to Aaron, as well as to the people. R. Semlai remarks, that as the creation of man was after that of the beasts, fowls, fishes, &c. so the laws concerning the uncleanness of men are after those relating to beasts, &c, and they begin with the uncleanness of a new mother, because, as Aben Ezra observes, the birth is the beginning of man:
saying: as follows.
John Wesley
12:1 From uncleanness contracted by the touching or eating of external things, he now comes to that uncleanness which ariseth from ourselves.
12:212:2: Խօսեա՛ց ընդ որդիսն Իսրայէլի՝ եւ ասասցես ցնոսա. Կի՛ն ոք՝ եթէ սերմ առցէ եւ ծնանիցի արու. պի՛ղծ լիցի զեւթն օր, ըստ աւուրց զատանելոյ դաշտանին իւրոյ պի՛ղծ լիցի։
2 «Խօսի՛ր Իսրայէլի որդիների հետ եւ ասա՛ նրանց. “Եթէ որեւէ կին յղիանայ եւ արու զաւակ ծնի, թող նա անմաքուր համարուի եօթը օր, այսինքն՝ այնքան, ինչքան իր դաշտանի շրջանի համար է անմաքուր համարւում:
2 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ՛. Եթէ կին մը սերմ առնէ ու արու զաւակ ծնանելու ըլլայ, եօթը օր անմաքուր պիտի ըլլայ. իր դաշտանին համար զատուելու օրերուն համեմատ անմաքուր պիտի ըլլայ։
Խօսեաց ընդ որդիսն Իսրայելի եւ ասասցես ցնոսա. Կին ոք եթէ սերմն առցէ եւ ծնանիցի արու, պիղծ լիցի զեւթն օր. ըստ աւուրց զատանելոյ դաշտանին իւրոյ պիղծ լիցի:

12:2: Խօսեա՛ց ընդ որդիսն Իսրայէլի՝ եւ ասասցես ցնոսա. Կի՛ն ոք՝ եթէ սերմ առցէ եւ ծնանիցի արու. պի՛ղծ լիցի զեւթն օր, ըստ աւուրց զատանելոյ դաշտանին իւրոյ պի՛ղծ լիցի։
2 «Խօսի՛ր Իսրայէլի որդիների հետ եւ ասա՛ նրանց. “Եթէ որեւէ կին յղիանայ եւ արու զաւակ ծնի, թող նա անմաքուր համարուի եօթը օր, այսինքն՝ այնքան, ինչքան իր դաշտանի շրջանի համար է անմաքուր համարւում:
2 «Խօսէ՛ Իսրայէլի որդիներուն ու ըսէ՛. Եթէ կին մը սերմ առնէ ու արու զաւակ ծնանելու ըլլայ, եօթը օր անմաքուր պիտի ըլլայ. իր դաշտանին համար զատուելու օրերուն համեմատ անմաքուր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
12:22: скажи сынам Израилевым: если женщина зачнет и родит [младенца] мужеского пола, то она нечиста будет семь дней; как во дни страдания ее очищением, она будет нечиста;
12:2 λάλησον λαλεω talk; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτούς αυτος he; him γυνή γυνη woman; wife ἥτις οστις who; that ἐὰν εαν and if; unless σπερματισθῇ σπερματιζω and; even τέκῃ τικτω give birth; produce ἄρσεν αρσην male καὶ και and; even ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἑπτὰ επτα seven ἡμέρας ημερα day κατὰ κατα down; by τὰς ο the ἡμέρας ημερα day τοῦ ο the χωρισμοῦ χωρισμος the ἀφέδρου αφεδρος he; him ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be
12:2 דַּבֵּ֞ר dabbˈēr דבר speak אֶל־ ʔel- אֶל to בְּנֵ֤י bᵊnˈê בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say אִשָּׁה֙ ʔiššˌā אִשָּׁה woman כִּ֣י kˈî כִּי that תַזְרִ֔יעַ ṯazrˈîₐʕ זרע sow וְ wᵊ וְ and יָלְדָ֖ה yālᵊḏˌā ילד bear זָכָ֑ר zāḵˈār זָכָר male וְ wᵊ וְ and טָֽמְאָה֙ ṭˈāmᵊʔā טמא be unclean שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven יָמִ֔ים yāmˈîm יֹום day כִּ ki כְּ as ימֵ֛י ymˈê יֹום day נִדַּ֥ת niddˌaṯ נִדָּה menstruation דְּוֹתָ֖הּ dᵊwōṯˌāh דוה menstruate תִּטְמָֽא׃ tiṭmˈā טמא be unclean
12:2. loquere filiis Israhel et dices ad eos mulier si suscepto semine pepererit masculum inmunda erit septem diebus iuxta dies separationis menstruaeSpeak to the children of Israel, and thou shalt say to them: If a woman having received seed shall bear a man child, she shall be unclean seven days, according to the days of separation of her flowers.
2. Speak unto the children of Israel, saying, If a woman conceive seed, and bear a man child, then she shall be unclean seven days; as in the days of the impurity of her sickness shall she be unclean.
12:2. Speak to the sons of Israel, and you shall say to them: A woman, if she has received the seed to bear a male, shall be unclean for seven days, just as in the days of separation due to menstruation.
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.
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:

2: скажи сынам Израилевым: если женщина зачнет и родит [младенца] мужеского пола, то она нечиста будет семь дней; как во дни страдания ее очищением, она будет нечиста;
12:2
λάλησον λαλεω talk; speak
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτούς αυτος he; him
γυνή γυνη woman; wife
ἥτις οστις who; that
ἐὰν εαν and if; unless
σπερματισθῇ σπερματιζω and; even
τέκῃ τικτω give birth; produce
ἄρσεν αρσην male
καὶ και and; even
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἑπτὰ επτα seven
ἡμέρας ημερα day
κατὰ κατα down; by
τὰς ο the
ἡμέρας ημερα day
τοῦ ο the
χωρισμοῦ χωρισμος the
ἀφέδρου αφεδρος he; him
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
12:2
דַּבֵּ֞ר dabbˈēr דבר speak
אֶל־ ʔel- אֶל to
בְּנֵ֤י bᵊnˈê בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
אִשָּׁה֙ ʔiššˌā אִשָּׁה woman
כִּ֣י kˈî כִּי that
תַזְרִ֔יעַ ṯazrˈîₐʕ זרע sow
וְ wᵊ וְ and
יָלְדָ֖ה yālᵊḏˌā ילד bear
זָכָ֑ר zāḵˈār זָכָר male
וְ wᵊ וְ and
טָֽמְאָה֙ ṭˈāmᵊʔā טמא be unclean
שִׁבְעַ֣ת šivʕˈaṯ שֶׁבַע seven
יָמִ֔ים yāmˈîm יֹום day
כִּ ki כְּ as
ימֵ֛י ymˈê יֹום day
נִדַּ֥ת niddˌaṯ נִדָּה menstruation
דְּוֹתָ֖הּ dᵊwōṯˌāh דוה menstruate
תִּטְמָֽא׃ tiṭmˈā טמא be unclean
12:2. loquere filiis Israhel et dices ad eos mulier si suscepto semine pepererit masculum inmunda erit septem diebus iuxta dies separationis menstruae
Speak to the children of Israel, and thou shalt say to them: If a woman having received seed shall bear a man child, she shall be unclean seven days, according to the days of separation of her flowers.
12:2. Speak to the sons of Israel, and you shall say to them: A woman, if she has received the seed to bear a male, shall be unclean for seven days, just as in the days of separation due to menstruation.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Первые 7: дней по рождении мальчикам 14: — по рождении девочки нечистота родильницы считалась равной нечистоте месячных очищений (XV:19). Нечистота родильницы в этот срок передавалась всем, к ней прикасавшимся (по раввинам, различались нечистота первой степени, или отец нечистоты, и нечистоты следующих степеней).
Adam Clarke: Commentary on the Bible - 1831
12:2: 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 Lev 12:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:2: If a woman: Gen 1:28, Gen 3:16; Job 14:4, Job 15:14, Job 25:4; Psa 51:5; Luk 2:22; Rom 5:12-19
according: Lev 15:19
Geneva 1599
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 (a) seven days; according to the days of the separation for her infirmity shall she be unclean.
(a) So that her husband for that time could not have relations with her.
John Gill
12:2 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 Jn 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 Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
12:2 WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
If a woman, &c.--The mother of a boy was ceremonially unclean for a week, at the end of which the child was circumcised (Gen 17:12; Rom 4:11-13); the mother of a girl for two weeks (Lev 12:5) --a stigma on the sex (Ti1 2:14-15) for sin, which was removed by Christ; everyone who came near her during that time contracted a similar defilement. After these periods, visitors might approach her though she was still excluded from the public ordinances of religion [Lev 12:4].
12:312:3: Եւ յաւուրն ութերորդի թլփատեսցէ՛ զմարմին անթլփատութեան նորա։
3 Ութերորդ օրը նա թող թլփատի իր որդուն:
3 Եւ ութերորդ օրը տղուն անթլփատութեան մարմինը պիտի թլփատուի։
եւ յաւուրն ութերորդի թլփատեսցէ զմարմին անթլփատութեան նորա:

12:3: Եւ յաւուրն ութերորդի թլփատեսցէ՛ զմարմին անթլփատութեան նորա։
3 Ութերորդ օրը նա թող թլփատի իր որդուն:
3 Եւ ութերորդ օրը տղուն անթլփատութեան մարմինը պիտի թլփատուի։
zohrab-1805▾ eastern-1994▾ western am▾
12:33: в восьмой же день обрежется у него крайняя плоть его;
12:3 καὶ και and; even τῇ ο the ἡμέρᾳ ημερα day τῇ ο the ὀγδόῃ ογδοος eighth περιτεμεῖ περιτεμνω circumcise τὴν ο the σάρκα σαρξ flesh τῆς ο the ἀκροβυστίας ακροβυστια foreskin; uncircumcised αὐτοῦ αυτος he; him
12:3 וּ û וְ and בַ va בְּ in † הַ the יֹּ֖ום yyˌôm יֹום day הַ ha הַ the שְּׁמִינִ֑י ššᵊmînˈî שְׁמִינִי eighth יִמֹּ֖ול yimmˌôl מול circumcise בְּשַׂ֥ר bᵊśˌar בָּשָׂר flesh עָרְלָתֹֽו׃ ʕorlāṯˈô עָרְלָה foreskin
12:3. et die octavo circumcidetur infantulusAnd on the eighth day the infant shall be circumcised:
3. And in the eighth day the flesh of his foreskin shall be circumcised.
12:3. And on the eighth day, the little infant shall be circumcised.
12:3. And in the eighth day the flesh of his foreskin shall be circumcised.
And in the eighth day the flesh of his foreskin shall be circumcised:

3: в восьмой же день обрежется у него крайняя плоть его;
12:3
καὶ και and; even
τῇ ο the
ἡμέρᾳ ημερα day
τῇ ο the
ὀγδόῃ ογδοος eighth
περιτεμεῖ περιτεμνω circumcise
τὴν ο the
σάρκα σαρξ flesh
τῆς ο the
ἀκροβυστίας ακροβυστια foreskin; uncircumcised
αὐτοῦ αυτος he; him
12:3
וּ û וְ and
בַ va בְּ in
הַ the
יֹּ֖ום yyˌôm יֹום day
הַ ha הַ the
שְּׁמִינִ֑י ššᵊmînˈî שְׁמִינִי eighth
יִמֹּ֖ול yimmˌôl מול circumcise
בְּשַׂ֥ר bᵊśˌar בָּשָׂר flesh
עָרְלָתֹֽו׃ ʕorlāṯˈô עָרְלָה foreskin
12:3. et die octavo circumcidetur infantulus
And on the eighth day the infant shall be circumcised:
12:3. And on the eighth day, the little infant shall be circumcised.
12:3. And in the eighth day the flesh of his foreskin shall be circumcised.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Кратко, но категорически повторяется закон о совершении обрезания, установленного в патриархальный период (Быт XVII; см. Ин VII:22), но принятого в законодательство Синайское.
Adam Clarke: Commentary on the Bible - 1831
12:3: And in the eighth day - Before this time the child could scarcely be considered as having strength sufficient to bear the operation; after this time it was not necessary to delay it, as the child was not considered to be in covenant with God, and consequently not under the especial protection of the Divine providence and grace, till this rite had been performed. On circumcision see Clarke's note on Gen 17:10. Circumcision was to every man a constant, evident sign of the covenant into which he had entered with God, and of the moral obligations under which he was thereby laid. It was also a means of purity, and was especially necessary among a people naturally incontinent, and in a climate not peculiarly favorable to chastity. This is a light in which this subject should ever be viewed, and in which we see the reasonableness, propriety, expediency, and moral tendency of the ceremony.
Albert Barnes: Notes on the Bible - 1834
12:3: On circumcision, see Gen 17:5 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:3: Gen 17:11, Gen 17:12; Deu 30:6; Luk 1:59, Luk 2:21; Joh 7:22, Joh 7:23; Rom 3:19, Rom 4:11, Rom 4:12; Gal 3:17, Gal 5:3; Phi 3:5; Col 2:11
Carl Friedrich Keil and Franz Delitzsch
12:3
After the expiration of this period, on the eighth day, the boy was to be circumcised (see at Gen 17). She was then to sit, i.e., remain at home, thirty-three days in the blood of purification, without touching anything holy or coming to the sanctuary (she was not to take any part, therefore, in the sacrificial meals, the Passover, etc.), until the days of her purification were full, i.e., had expired.
John Gill
12:3 And in the eighth day the flesh of his foreskin shall be circumcised. Or the foreskin of his flesh, that is, of the man child born according to the law, Gen 17:12 and this seems to furnish out a reason why a male child was not circumcised before the eighth day, and why it was then, because before that its mother was in her separation and uncleanness, and then was freed from it; and so the Targum of Jonathan. The circumcision of a male child on the eighth day was religiously observed, and even was not omitted on account of the sabbath, when the eighth day happened to be on that; see Gill on Jn 7:22, Jn 7:23. It is an observation of Aben Ezra on this place, that the wise men say "in the day", and not in the night, lo, he that is born half an hour before the setting of the sun is circumcised after six days and a half, for the day of the law is not from time to time.
12:412:4: Եւ զերեսուն եւ զերիս աւուրս նստցի՛ ՚ի սրբութեան արեան իւրոյ։ Յամենայն ինչ սուրբ՝ նա մի՛ մերձենայցէ. եւ ՚ի սրբութիւնն մի՛ մտցէ. մինչեւ լցցին աւուրք սրբութեան նորա[996]։ [996] Այլք. Նստցի ՚ի վերայ սրբոյ արեան։
4 Դրանից յետոյ երեսուներեք օր էլ նա պէտք է սպասի, որպէսզի մաքրուի իր արիւնը: Նա ոչ մի մաքուր բանի ձեռք չպիտի տայ եւ սրբարան չպիտի մտնի, մինչեւ լրանան նրա մաքրուելու օրերը:
4 Անիկա իր մաքրուելուն արիւնովը երեսունըերեք օր պիտի նստի ու մինչեւ իր մաքրուելու օրերուն լմննալը՝ բնաւ սուրբ բանի մը պիտի չդպչի, ո՛չ ալ սրբարանը մտնէ։
Եւ զերեսուն եւ զերիս աւուրս նստցի ի սրբութեան արեան իւրոյ. յամենայն ինչ սուրբ նա մի՛ մերձենայցէ, եւ ի սրբութիւնն մի՛ մտցէ, մինչեւ լցցին աւուրք սրբութեան նորա:

12:4: Եւ զերեսուն եւ զերիս աւուրս նստցի՛ ՚ի սրբութեան արեան իւրոյ։ Յամենայն ինչ սուրբ՝ նա մի՛ մերձենայցէ. եւ ՚ի սրբութիւնն մի՛ մտցէ. մինչեւ լցցին աւուրք սրբութեան նորա[996]։
[996] Այլք. Նստցի ՚ի վերայ սրբոյ արեան։
4 Դրանից յետոյ երեսուներեք օր էլ նա պէտք է սպասի, որպէսզի մաքրուի իր արիւնը: Նա ոչ մի մաքուր բանի ձեռք չպիտի տայ եւ սրբարան չպիտի մտնի, մինչեւ լրանան նրա մաքրուելու օրերը:
4 Անիկա իր մաքրուելուն արիւնովը երեսունըերեք օր պիտի նստի ու մինչեւ իր մաքրուելու օրերուն լմննալը՝ բնաւ սուրբ բանի մը պիտի չդպչի, ո՛չ ալ սրբարանը մտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
12:44: и тридцать три дня должна она сидеть, очищаясь от кровей своих; ни к чему священному не должна прикасаться и к святилищу не должна приходить, пока не исполнятся дни очищения ее.
12:4 καὶ και and; even τριάκοντα τριακοντα thirty ἡμέρας ημερα day καὶ και and; even τρεῖς τρεις three καθήσεται καθημαι sit; settle ἐν εν in αἵματι αιμα blood; bloodstreams ἀκαθάρτῳ ακαθαρτος unclean αὐτῆς αυτος he; him παντὸς πας all; every ἁγίου αγιος holy οὐχ ου not ἅψεται απτομαι grasp; touch καὶ και and; even εἰς εις into; for τὸ ο the ἁγιαστήριον αγιαστηριον not εἰσελεύσεται εισερχομαι enter; go in ἕως εως till; until ἂν αν perhaps; ever πληρωθῶσιν πληροω fulfill; fill αἱ ο the ἡμέραι ημερα day καθάρσεως καθαρσις he; him
12:4 וּ û וְ and שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three יֹום֙ yôm יֹום day וּ û וְ and שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִ֔ים yāmˈîm יֹום day תֵּשֵׁ֖ב tēšˌēv ישׁב sit בִּ bi בְּ in דְמֵ֣י ḏᵊmˈê דָּם blood טָהֳרָ֑ה ṭohᵒrˈā טָהֳרָה purification בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness לֹֽא־ lˈō- לֹא not תִגָּ֗ע ṯiggˈāʕ נגע touch וְ wᵊ וְ and אֶל־ ʔel- אֶל to הַ ha הַ the מִּקְדָּשׁ֙ mmiqdˌāš מִקְדָּשׁ sanctuary לֹ֣א lˈō לֹא not תָבֹ֔א ṯāvˈō בוא come עַד־ ʕaḏ- עַד unto מְלֹ֖את mᵊlˌōṯ מלא be full יְמֵ֥י yᵊmˌê יֹום day טָהֳרָֽהּ׃ ṭohᵒrˈāh טֹהַר purity
12:4. ipsa vero triginta tribus diebus manebit in sanguine purificationis suae omne sanctum non tanget nec ingredietur sanctuarium donec impleantur dies purificationis eiusBut she shall remain three and thirty days in the blood of her purification. She shall touch no holy thing: neither shall she enter into the sanctuary, until the days of her purification, be fulfilled.
4. And she shall continue in the blood of purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled.
12:4. Yet truly, she herself shall remain for thirty-three days in the blood of her purification. She shall not touch anything holy, nor shall she enter into the Sanctuary, until the days of her purification are completed.
12:4. And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled.
And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled:

4: и тридцать три дня должна она сидеть, очищаясь от кровей своих; ни к чему священному не должна прикасаться и к святилищу не должна приходить, пока не исполнятся дни очищения ее.
12:4
καὶ και and; even
τριάκοντα τριακοντα thirty
ἡμέρας ημερα day
καὶ και and; even
τρεῖς τρεις three
καθήσεται καθημαι sit; settle
ἐν εν in
αἵματι αιμα blood; bloodstreams
ἀκαθάρτῳ ακαθαρτος unclean
αὐτῆς αυτος he; him
παντὸς πας all; every
ἁγίου αγιος holy
οὐχ ου not
ἅψεται απτομαι grasp; touch
καὶ και and; even
εἰς εις into; for
τὸ ο the
ἁγιαστήριον αγιαστηριον not
εἰσελεύσεται εισερχομαι enter; go in
ἕως εως till; until
ἂν αν perhaps; ever
πληρωθῶσιν πληροω fulfill; fill
αἱ ο the
ἡμέραι ημερα day
καθάρσεως καθαρσις he; him
12:4
וּ û וְ and
שְׁלֹשִׁ֥ים šᵊlōšˌîm שָׁלֹשׁ three
יֹום֙ yôm יֹום day
וּ û וְ and
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
יָמִ֔ים yāmˈîm יֹום day
תֵּשֵׁ֖ב tēšˌēv ישׁב sit
בִּ bi בְּ in
דְמֵ֣י ḏᵊmˈê דָּם blood
טָהֳרָ֑ה ṭohᵒrˈā טָהֳרָה purification
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness
לֹֽא־ lˈō- לֹא not
תִגָּ֗ע ṯiggˈāʕ נגע touch
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּקְדָּשׁ֙ mmiqdˌāš מִקְדָּשׁ sanctuary
לֹ֣א lˈō לֹא not
תָבֹ֔א ṯāvˈō בוא come
עַד־ ʕaḏ- עַד unto
מְלֹ֖את mᵊlˌōṯ מלא be full
יְמֵ֥י yᵊmˌê יֹום day
טָהֳרָֽהּ׃ ṭohᵒrˈāh טֹהַר purity
12:4. ipsa vero triginta tribus diebus manebit in sanguine purificationis suae omne sanctum non tanget nec ingredietur sanctuarium donec impleantur dies purificationis eius
But she shall remain three and thirty days in the blood of her purification. She shall touch no holy thing: neither shall she enter into the sanctuary, until the days of her purification, be fulfilled.
12:4. Yet truly, she herself shall remain for thirty-three days in the blood of her purification. She shall not touch anything holy, nor shall she enter into the Sanctuary, until the days of her purification are completed.
12:4. And she shall then continue in the blood of her purifying three and thirty days; she shall touch no hallowed thing, nor come into the sanctuary, until the days of her purifying be fulfilled.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: За первым (7: дней или 14) периодом очищений наступал второй — менее строгой нечистоты, состоявшей лишь во временном отлучении от святилища и всего священного: 33: дня при младенце мужского пола, 66: — женского пола. Увеличение срока очищений для младенца женского пола объясняется воззрением древних, что больший труд подъемлют жены, рождающие детей женского пола» (блаж. Феодорит, вопр. 14: на Лев.), и потому организм родильницы труднее восстановляется, чем при рождении мальчика (наблюдение это, может быть справедливое в странах восточных и жарких, в Европе не подтверждается); частью же в означенном различии могло сказаться влияние библейского воззрения на женщину, как на источник греха в мире (Быт III).
Adam Clarke: Commentary on the Bible - 1831
12:4: The blood of her purifying - A few words will make this subject sufficiently plain.
1. God designs that the human female should bring forth children.
2. That children should derive, under his providence, their being, all their solids and all their fluids, in a word, the whole mass of their bodies, from the substance of the mother.
3. For this purpose he has given to the body of the female an extra quantity of blood and nutritious juices.
4. Before pregnancy this superabundance is evacuated at periodical times.
5. In pregnancy, that which was formerly evacuated is retained for the formation and growth of the fetus, or the general strengthening of the system during the time of pregnancy.
6. After the birth of the child, for seven or fourteen days, more or less according to certain circumstances, that superabundance, no longer necessary for the growth of the child as before, continues to be evacuated: this was called the time of the female's purification among the Jews.
7. When the lacerated vessels are rejoined, this superfluity of blood is returned into the general circulation, and, by a wise law of the Creator, becomes principally useful to the breasts, and helps in the production of milk for the nourishment of the new-born infant.
8. And thus it continues till the weaning of the child, or renewed pregnancy takes place. Here is a series of mercies and wise providential regulations which cannot be known without being admired, and which should be known that the great Creator and Preserver may have that praise from his creatures which his wonderful working demands.
The term purifying here does not imply that there is any thing impure in the blood at this or the other times referred to above; on the contrary, the blood is pure, perfectly so, as to its quality, but is excessive in quantity for the reasons above assigned. The idle tales found in certain works relative to the infectious nature of this fluid, and of the female in such times are as impious as they are irrational and absurd.
Albert Barnes: Notes on the Bible - 1834
12:4: The Levitical law ascribed impurity exclusively to the mother, in no degree to the Child.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:4: Lev 15:25-28; Hag 2:13; Luk 2:22, Luk 2:23
Geneva 1599
12:4 And she shall then continue in the blood of her purifying three (b) and thirty days; she shall touch no (c) hallowed thing, nor come into the (d) sanctuary, until the days of her purifying be fulfilled.
(b) Besides the first seven days.
(c) As sacrifice, or such like.
(d) That is, into the court gate till after forty days.
John Gill
12:4 And she shall continue in the blood of her purifying three and thirty days,.... That is, so many more, in all forty; for though at the end of seven days she was in some respects free from her uncleanness, yet not altogether, but remained in the blood of her purifying, or in the purifying of her blood, which was more and more purified, and completely at the end of forty days: so with the Persians it is said, a new mother must avoid everything for forty days; when that time is passed, she may wash and be purified (n); and which perhaps Zoroastres, the founder of the Persian religion, at least the reformer of it, being a Jew, as is by some supposed, he might take it from hence:
she shall touch no hallowed thing; as the tithe, the heave offering, the flesh of the peace offerings, as Aben Ezra explains it, if she was a priest's wife:
nor come into the sanctuary; the court of the tabernacle of the congregation, or the court of the temple, as the same writer observes; and so with the Greeks, a pregnant woman might not come into a temple before the fortieth day (o), that is, of her delivery:
until the days of her purifying be fulfilled; until the setting of the sun of the fortieth day; on the morrow of that she was to bring the atonement of her purification, as Jarchi observes; See Gill on Lev 12:6.
(n) Lib. Shad-der, port. 86. apud Hyde Hist. Relig. Vet. Pers. p. 478. (o) Censorinus apud Grotium in loc.
John Wesley
12:4 In the blood of her purifying - In her polluted and separated estate; for the word blood or bloods signifies both guilt, and uncleanness, as here and elsewhere. And it is called the blood of her purifying, because by the expulsion or purgation of that blood, which is done by degrees, she is purified. No hallowed thing - She shall not eat any part of the peace - offerings which she or her husband offered, which otherwise she might have done; and, if she be a priest's wife, she shall not eat any of the tythes or first fruits, or part of the hallowed meats, which at other times she together with her husband might eat.
12:512:5: Ապա թէ է՛գ ծնանիցի՝ պիղծ լիցի զեւթն օր ըստ դաշտանին. եւ զվաթսուն եւ զվեց օր նստցի՛ ՚ի սուրբ արեանն իւրում[997]։ [997] ՚Ի լուս՛՛. կրկնի. Պիղծ լիցի զեւթն օր, եւ զեւթն օր ըստ դաշ՛՛։
5 Իսկ եթէ նա աղջիկ զաւակ ունենայ, թող եօթը օր[26] անմաքուր համարուի, այսինքն՝ այնքան, ինչքան իր դաշտանի շրջանի համար է անմաքուր համարւում: Դրանից յետոյ վաթսունվեց օր էլ նա պէտք է սպասի, որպէսզի մաքրուի իր արիւնը:[26] 26. Այլ բնագրերում, նաեւ յունարէն Եօթանասնիցում՝ երկու անգամ եօթը օր:
5 Բայց եթէ անիկա աղջիկ ծնանելու ըլլայ, երկու շաբաթ անմաքուր պիտի ըլլայ իր դաշտանի ժամանակին պէս եւ վաթսունըվեց օր իր մաքրուելուն արիւնովը պիտի նստի։
Ապա թէ էգ ծնանիցի, պիղծ լիցի [203]զեւթն օր`` ըստ դաշտանին, եւ զվաթսուն եւ զվեց օր նստցի [204]ի սուրբ արեանն իւրում:

12:5: Ապա թէ է՛գ ծնանիցի՝ պիղծ լիցի զեւթն օր ըստ դաշտանին. եւ զվաթսուն եւ զվեց օր նստցի՛ ՚ի սուրբ արեանն իւրում[997]։
[997] ՚Ի լուս՛՛. կրկնի. Պիղծ լիցի զեւթն օր, եւ զեւթն օր ըստ դաշ՛՛։
5 Իսկ եթէ նա աղջիկ զաւակ ունենայ, թող եօթը օր[26] անմաքուր համարուի, այսինքն՝ այնքան, ինչքան իր դաշտանի շրջանի համար է անմաքուր համարւում: Դրանից յետոյ վաթսունվեց օր էլ նա պէտք է սպասի, որպէսզի մաքրուի իր արիւնը:
[26] 26. Այլ բնագրերում, նաեւ յունարէն Եօթանասնիցում՝ երկու անգամ եօթը օր:
5 Բայց եթէ անիկա աղջիկ ծնանելու ըլլայ, երկու շաբաթ անմաքուր պիտի ըլլայ իր դաշտանի ժամանակին պէս եւ վաթսունըվեց օր իր մաքրուելուն արիւնովը պիտի նստի։
zohrab-1805▾ eastern-1994▾ western am▾
12:55: Если же она родит [младенца] женского пола, то во время очищения своего она будет нечиста две недели, и шестьдесят шесть дней должна сидеть, очищаясь от кровей своих.
12:5 ἐὰν εαν and if; unless δὲ δε though; while θῆλυ θηλυς female τέκῃ τικτω give birth; produce καὶ και and; even ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be δὶς δις twice ἑπτὰ επτα seven ἡμέρας ημερα day κατὰ κατα down; by τὴν ο the ἄφεδρον αφεδρος and; even ἑξήκοντα εξηκοντα sixty ἡμέρας ημερα day καὶ και and; even ἓξ εξ six καθεσθήσεται καθεζομαι sit down ἐν εν in αἵματι αιμα blood; bloodstreams ἀκαθάρτῳ ακαθαρτος unclean αὐτῆς αυτος he; him
12:5 וְ wᵊ וְ and אִם־ ʔim- אִם if נְקֵבָ֣ה nᵊqēvˈā נְקֵבָה female תֵלֵ֔ד ṯēlˈēḏ ילד bear וְ wᵊ וְ and טָמְאָ֥ה ṭāmᵊʔˌā טמא be unclean שְׁבֻעַ֖יִם šᵊvuʕˌayim שָׁבוּעַ week כְּ kᵊ כְּ as נִדָּתָ֑הּ niddāṯˈāh נִדָּה menstruation וְ wᵊ וְ and שִׁשִּׁ֥ים šiššˌîm שֵׁשׁ six יֹום֙ yôm יֹום day וְ wᵊ וְ and שֵׁ֣שֶׁת šˈēšeṯ שֵׁשׁ six יָמִ֔ים yāmˈîm יֹום day תֵּשֵׁ֖ב tēšˌēv ישׁב sit עַל־ ʕal- עַל upon דְּמֵ֥י dᵊmˌê דָּם blood טָהֳרָֽה׃ ṭohᵒrˈā טָהֳרָה purification
12:5. sin autem feminam pepererit inmunda erit duabus ebdomadibus iuxta ritum fluxus menstrui et sexaginta ac sex diebus manebit in sanguine purificationis suaeBut if she shall bear a maid child, she shall be unclean two weeks, according to the custom of her monthly courses. And she shall remain in the blood of her purification sixty-six days.
5. But if she bear a maid child, then she shall be unclean two weeks, as in her impurity: and she shall continue in the blood of purifying threescore and six days.
12:5. But if she will bear a female, she shall be unclean for two weeks, according to the custom of her monthly flow, and she shall remain in the blood of her purification for sixty-six days.
12:5. But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days.
But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days:

5: Если же она родит [младенца] женского пола, то во время очищения своего она будет нечиста две недели, и шестьдесят шесть дней должна сидеть, очищаясь от кровей своих.
12:5
ἐὰν εαν and if; unless
δὲ δε though; while
θῆλυ θηλυς female
τέκῃ τικτω give birth; produce
καὶ και and; even
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
δὶς δις twice
ἑπτὰ επτα seven
ἡμέρας ημερα day
κατὰ κατα down; by
τὴν ο the
ἄφεδρον αφεδρος and; even
ἑξήκοντα εξηκοντα sixty
ἡμέρας ημερα day
καὶ και and; even
ἓξ εξ six
καθεσθήσεται καθεζομαι sit down
ἐν εν in
αἵματι αιμα blood; bloodstreams
ἀκαθάρτῳ ακαθαρτος unclean
αὐτῆς αυτος he; him
12:5
וְ wᵊ וְ and
אִם־ ʔim- אִם if
נְקֵבָ֣ה nᵊqēvˈā נְקֵבָה female
תֵלֵ֔ד ṯēlˈēḏ ילד bear
וְ wᵊ וְ and
טָמְאָ֥ה ṭāmᵊʔˌā טמא be unclean
שְׁבֻעַ֖יִם šᵊvuʕˌayim שָׁבוּעַ week
כְּ kᵊ כְּ as
נִדָּתָ֑הּ niddāṯˈāh נִדָּה menstruation
וְ wᵊ וְ and
שִׁשִּׁ֥ים šiššˌîm שֵׁשׁ six
יֹום֙ yôm יֹום day
וְ wᵊ וְ and
שֵׁ֣שֶׁת šˈēšeṯ שֵׁשׁ six
יָמִ֔ים yāmˈîm יֹום day
תֵּשֵׁ֖ב tēšˌēv ישׁב sit
עַל־ ʕal- עַל upon
דְּמֵ֥י dᵊmˌê דָּם blood
טָהֳרָֽה׃ ṭohᵒrˈā טָהֳרָה purification
12:5. sin autem feminam pepererit inmunda erit duabus ebdomadibus iuxta ritum fluxus menstrui et sexaginta ac sex diebus manebit in sanguine purificationis suae
But if she shall bear a maid child, she shall be unclean two weeks, according to the custom of her monthly courses. And she shall remain in the blood of her purification sixty-six days.
12:5. But if she will bear a female, she shall be unclean for two weeks, according to the custom of her monthly flow, and she shall remain in the blood of her purification for sixty-six days.
12:5. But if she bear a maid child, then she shall be unclean two weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
12:5: Some have thought that this doubling of each of the two periods was intended to remind the people of the fact that woman represents the lower side of human nature, and was the first to fall into temptation. Ti1 2:13-15; Pe1 3:7. The ancients had a notion that the mother suffers for a longer time after the birth of a girl than after the birth of a boy. The period required for the restoration of her health in the one case was thirty days, and in the other, it was 40 or 42 days. This notion may have been connected with a general custom of observing the distinction as early as the time of Moses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:5: Lev 12:2, Lev 12:4; Gen 3:13; Ti1 2:14, Ti1 2:15
Carl Friedrich Keil and Franz Delitzsch
12:5
But if she had given birth to a girl, she was to be unclean two weeks (14 days), as in her menstruation, and then after that to remain at home 66 days. The distinction between the seven (or fourteen) days of the "separation for her infirmity," and the thirty-three (or sixty-six) days of the "blood of her purifying," had a natural ground in the bodily secretions connected with child-birth, which are stronger and have more blood in them in the first week (lochia rubra) than the more watery discharge of the lochia alba, which may last as much as five weeks, so that the normal state may not be restored till about six weeks after the birth of the child. The prolongation of the period, in connection with the birth of a girl, was also founded upon the notion, which was very common in antiquity, that the bleeding and watery discharge continued longer after the birth of a girl than after that of a boy (Hippocr. Opp. ed. Khn. i. p. 393; Aristot. h. an. 6, 22; 7, 3, cf. Burdach, Physiologie iii. p. 34). But the extension of the period to 40 and 80 days can only be accounted for from the significance of the numbers, which we meet with repeatedly, more especially the number forty (see at Ex 24:18).
Geneva 1599
12:5 But if she bear a maid child, then she shall be unclean two (e) weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days.
(e) Twice as long as if she gave birth to a boy.
John Gill
12:5 But if she bear a maid child,.... A daughter, whether born alive or dead, if she goes with it her full time:
then she shall be unclean two weeks; or fourteen days running; and on the fifteenth day be free or loosed, as the Targum of Jonathan, just as long again as for a man child:
as in her separation; on account of her monthly courses; the sense is, that she should be fourteen days, to all intents and purposes, as unclean as when these are upon her:
and she shall continue in the blood of her purifying sixty and six days; which being added to the fourteen make eighty days, just as many more as in the case of a male child; the reason of which, as given by some Jewish writers, is, because of the greater flow of humours, and the corruption of the blood through the birth of a female than of a male: but perhaps the truer reason may be, what a learned man (p) suggests, that a male infant circumcised on the eighth day, by the profusion of its own blood, bears part of the purgation; wherefore the mother, for the birth of a female, must suffer twice the time of separation; the separation is finished within two weeks, but the purgation continues sixty six days; a male child satisfies the law together, and at once, by circumcision; but an adult female bears both the purgation and separation every month. According to Hippocrates (q), the purgation of a new mother, after the birth of a female, is forty two days, and after the birth of a male thirty days; so that it should seem there is something in nature which requires a longer time for purifying after the one than after the other, and which may in part be regarded by this law; but it chiefly depends upon the sovereign will of the lawgiver. The Jews do not now strictly observe this. Buxtorf (r) says, the custom prevails now with them, that whether a woman bears a male or a female, at the end of forty days she leaves her bed, and returns to her husband; but Leo of Modena relates (s), that if she bears a male child, her husband may not touch her for the space of seven weeks; and if a female, the space of three months; though he allows, in some places, they continue separated a less while, according as the custom of the place is.
(p) Scheuchzer. Physic. Sacr. vol. 2. p. 314, 315. (q) Apud Grotium in loc. (r) Synagog. Jud. c. 5. p. 120. (s) History of Rites, Customs, &c. of the Jews, par. 4. c. 5. sect. 3.
John Wesley
12:5 Threescore and six days - The time in both particulars is double to the former, not so much from natural causes, as to put an honour upon the sacrament of circumcision, which being administered to the males, did put an end to that pollution sooner than otherwise had been.
12:612:6: Եւ յորժամ լնուցուն աւուրք սրբութեան նորա ՚ի վերայ ուստերն՝ կամ դստերն, ածցէ՛ գառն տարեւոր յողջակէզս, եւ զոյգս աղաւնւոյ կամ տատրակի վասն մեղաց ՚ի դուռն խորանին վկայութեան առ քահանայն.
6 Երբ լրանան որդու կամ դստեր ծննդից յետոյ նրա մաքրութեան համար սահմանուած օրերը, նա մէկ տարեկան գառ թող ողջակէզ անի, մի զույգ աղաւնի կամ տատրակ թող բերի մեղքերի քաւութեան համար վկայութեան խորանի դուռը, քահանայի մօտ:
6 «Երբ տղայ կամ աղջիկ զաւկի համար իր մաքրուելու օրերը լմննան, վկայութեան խորանին դուռը ողջակէզի համար մէկ տարեկան գառ ու մեղքի պատարագի համար աղաւնիի ձագ մը կամ տատրակ մը պէտք է բերէ քահանային,
Եւ յորժամ լնուցուն աւուրք սրբութեան նորա ի վերայ ուստերն կամ դստերն, ածցէ գառն տարեւոր յողջակէզ, եւ [205]զոյգս աղաւնւոյ կամ տատրակի`` վասն մեղաց ի դուռն խորանին վկայութեան առ քահանայն:

12:6: Եւ յորժամ լնուցուն աւուրք սրբութեան նորա ՚ի վերայ ուստերն՝ կամ դստերն, ածցէ՛ գառն տարեւոր յողջակէզս, եւ զոյգս աղաւնւոյ կամ տատրակի վասն մեղաց ՚ի դուռն խորանին վկայութեան առ քահանայն.
6 Երբ լրանան որդու կամ դստեր ծննդից յետոյ նրա մաքրութեան համար սահմանուած օրերը, նա մէկ տարեկան գառ թող ողջակէզ անի, մի զույգ աղաւնի կամ տատրակ թող բերի մեղքերի քաւութեան համար վկայութեան խորանի դուռը, քահանայի մօտ:
6 «Երբ տղայ կամ աղջիկ զաւկի համար իր մաքրուելու օրերը լմննան, վկայութեան խորանին դուռը ողջակէզի համար մէկ տարեկան գառ ու մեղքի պատարագի համար աղաւնիի ձագ մը կամ տատրակ մը պէտք է բերէ քահանային,
zohrab-1805▾ eastern-1994▾ western am▾
12:66: По окончании дней очищения своего за сына или за дочь она должна принести однолетнего агнца во всесожжение и молодого голубя или горлицу в жертву за грех, ко входу скинии собрания к священнику;
12:6 καὶ και and; even ὅταν οταν when; once ἀναπληρωθῶσιν αναπληροω fill up; fulfill αἱ ο the ἡμέραι ημερα day καθάρσεως καθαρσις he; him ἐφ᾿ επι in; on υἱῷ υιος son ἢ η or; than ἐπὶ επι in; on θυγατρί θυγατηρ daughter προσοίσει προσφερω offer; bring to ἀμνὸν αμνος lamb ἐνιαύσιον ενιαυσιος flawless; blameless εἰς εις into; for ὁλοκαύτωμα ολοκαυτωμα whole offering καὶ και and; even νεοσσὸν νεοσσος chick περιστερᾶς περιστερα dove ἢ η or; than τρυγόνα τρυγων turtledove περὶ περι about; around ἁμαρτίας αμαρτια sin; fault ἐπὶ επι in; on τὴν ο the θύραν θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony πρὸς προς to; toward τὸν ο the ἱερέα ιερευς priest
12:6 וּ û וְ and בִ vi בְּ in מְלֹ֣את׀ mᵊlˈōṯ מלא be full יְמֵ֣י yᵊmˈê יֹום day טָהֳרָ֗הּ ṭohᵒrˈāh טֹהַר purity לְ lᵊ לְ to בֵן֮ vēn בֵּן son אֹ֣ו ʔˈô אֹו or לְ lᵊ לְ to בַת֒ vˌaṯ בַּת daughter תָּבִ֞יא tāvˈî בוא come כֶּ֤בֶשׂ kˈeveś כֶּבֶשׂ young ram בֶּן־ ben- בֵּן son שְׁנָתֹו֙ šᵊnāṯˌô שָׁנָה year לְ lᵊ לְ to עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering וּ û וְ and בֶן־ ven- בֵּן son יֹונָ֥ה yônˌā יֹונָה dove אֹו־ ʔô- אֹו or תֹ֖ר ṯˌōr תֹּור dove לְ lᵊ לְ to חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin אֶל־ ʔel- אֶל to פֶּ֥תַח pˌeṯaḥ פֶּתַח opening אֹֽהֶל־ ʔˈōhel- אֹהֶל tent מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֵֽן׃ kkōhˈēn כֹּהֵן priest
12:6. cumque expleti fuerint dies purificationis eius pro filio sive pro filia deferet agnum anniculum in holocaustum et pullum columbae sive turturem pro peccato ad ostium tabernaculi testimonii et tradet sacerdotiAnd when the days of her purification are expired, for a son, or for a daughter, she shall bring to the door of the tabernacle of the testimony, a lamb of a year old for a holocaust, and a young pigeon or a turtle for sin: and shall deliver them to the priest.
6. And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tent of meeting, unto the priest:
12:6. And when the days of her purification have been completed, for a son or for a daughter, she shall bring to the door of the tabernacle of the testimony, a one-year-old lamb as a holocaust, and a young pigeon or a turtledove for sin, and she shall deliver them to the priest.
12:6. And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest:
And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest:

6: По окончании дней очищения своего за сына или за дочь она должна принести однолетнего агнца во всесожжение и молодого голубя или горлицу в жертву за грех, ко входу скинии собрания к священнику;
12:6
καὶ και and; even
ὅταν οταν when; once
ἀναπληρωθῶσιν αναπληροω fill up; fulfill
αἱ ο the
ἡμέραι ημερα day
καθάρσεως καθαρσις he; him
ἐφ᾿ επι in; on
υἱῷ υιος son
η or; than
ἐπὶ επι in; on
θυγατρί θυγατηρ daughter
προσοίσει προσφερω offer; bring to
ἀμνὸν αμνος lamb
ἐνιαύσιον ενιαυσιος flawless; blameless
εἰς εις into; for
ὁλοκαύτωμα ολοκαυτωμα whole offering
καὶ και and; even
νεοσσὸν νεοσσος chick
περιστερᾶς περιστερα dove
η or; than
τρυγόνα τρυγων turtledove
περὶ περι about; around
ἁμαρτίας αμαρτια sin; fault
ἐπὶ επι in; on
τὴν ο the
θύραν θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
πρὸς προς to; toward
τὸν ο the
ἱερέα ιερευς priest
12:6
וּ û וְ and
בִ vi בְּ in
מְלֹ֣את׀ mᵊlˈōṯ מלא be full
יְמֵ֣י yᵊmˈê יֹום day
טָהֳרָ֗הּ ṭohᵒrˈāh טֹהַר purity
לְ lᵊ לְ to
בֵן֮ vēn בֵּן son
אֹ֣ו ʔˈô אֹו or
לְ lᵊ לְ to
בַת֒ vˌaṯ בַּת daughter
תָּבִ֞יא tāvˈî בוא come
כֶּ֤בֶשׂ kˈeveś כֶּבֶשׂ young ram
בֶּן־ ben- בֵּן son
שְׁנָתֹו֙ šᵊnāṯˌô שָׁנָה year
לְ lᵊ לְ to
עֹלָ֔ה ʕōlˈā עֹלָה burnt-offering
וּ û וְ and
בֶן־ ven- בֵּן son
יֹונָ֥ה yônˌā יֹונָה dove
אֹו־ ʔô- אֹו or
תֹ֖ר ṯˌōr תֹּור dove
לְ lᵊ לְ to
חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin
אֶל־ ʔel- אֶל to
פֶּ֥תַח pˌeṯaḥ פֶּתַח opening
אֹֽהֶל־ ʔˈōhel- אֹהֶל tent
מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֵֽן׃ kkōhˈēn כֹּהֵן priest
12:6. cumque expleti fuerint dies purificationis eius pro filio sive pro filia deferet agnum anniculum in holocaustum et pullum columbae sive turturem pro peccato ad ostium tabernaculi testimonii et tradet sacerdoti
And when the days of her purification are expired, for a son, or for a daughter, she shall bring to the door of the tabernacle of the testimony, a lamb of a year old for a holocaust, and a young pigeon or a turtle for sin: and shall deliver them to the priest.
12:6. And when the days of her purification have been completed, for a son or for a daughter, she shall bring to the door of the tabernacle of the testimony, a one-year-old lamb as a holocaust, and a young pigeon or a turtledove for sin, and she shall deliver them to the priest.
12:6. And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-8: Законное очищение состоит: 1) в жертве греха, для богатых и бедных состоявшей из птицы — молодого голубя или голубицы: этим равенством показывалась безусловно равная ответственность или повинность всех за грех первородный, в назначением самой малоценной жертвы указывалось отсутствие активного или сознательного элемента в очищаемом грехе; 2) в жертве всесожжения, которая, будучи жертвою торжественною, состояла из агнца, для бедных заменяющегося вторым голубем (Пресв. Дева принесла в храм именно 2-х голубей, Лк II:22–24), и вероятно, 3) в жертве мирной.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the tabernacle of the congregation, unto the priest: 7 Who shall offer it before the LORD, and make an atonement for her; and she shall be cleansed from the issue of her blood. This is the law for her that hath born a male or a female. 8 And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.
A woman that had lain in, when the time set for her return to the sanctuary had come, was not to attend there empty, but must bring her offerings, v. 6. 1. A burnt-offering; a lamb if she was able, if poor, a pigeon. This she was to offer in thankfulness to God for his mercy to her, in bringing her safely through the pains of child-bearing and all the perils of child-bed, and in desire and hopes of God's further favour both to her and to the child. When a child is born there is joy and there is hope, and therefore it was proper to bring this offering, which was of a general nature; for what we rejoice in we must give thanks for, and what we are in hopes of we must pray for. But, besides this, 2. She must offer a sin-offering, which must be the same for poor and rich, a turtle-dove or a young pigeon; for, whatever difference there may be between rich and poor in the sacrifices of acknowledgment, that of atonement is the same for both. This sin-offering was intended either, (1.) To complete her purification from that ceremonial uncleanness which, though it was not in itself sinful, yet was typical of moral pollution; or, (2.) To make atonement for that which was really sin, either an inordinate desire of the blessing of children or discontent or impatience under the pains of child-bearing. It is only by Christ, the great sin-offering, that the corruption of our nature is done away, and to that it is owing that we are not for ever excluded by it from the sanctuary, and from eating of the holy things. According to this law, we find that the mother of our blessed Lord, though he was not conceived in sin as others, yet accomplished the days of purification, and then presented her son to the Lord, being a first-born, and brought her own offering, a pair of turtle-doves, Luke ii. 22-24. So poor were Christ's parents that they were not able to bring a lamb for a burnt-offering; and so early was Christ made under the law, to redeem those that were under it. The morality of this law obliges those women that have received mercy from God in child-bearing with all thankfulness to own God's goodness to them, acknowledging themselves unworthy of it, and (which is the best purification of women that have been saved in child-bearing, 1 Tim. ii. 15) to continue in faith, and charity, and holiness, with sobriety; for this shall please the Lord better than the turtle-doves or the young pigeons.
Adam Clarke: Commentary on the Bible - 1831
12:6: When the days of her purifying - It is not easy to account for the difference in the times of purification, after the birth of a male and female child. After the birth of a boy the mother was considered unclean for forty days; after the birth of a girl, four-score days. There is probably no physical reason for this difference, and it is difficult to assign a political one. Some of the ancient physicians assert that a woman is in the order of nature much longer in completely recovering after the birth of a female than after the birth of a male child. This assertion is not justified either by observation or matter of fact. Others think that the difference in the time of purification after the birth of a male and female is intended to mark the inferiority of the female sex. This is a miserable reason, and pitifully supported.
She shall bring - a burnt-offering, and - a sin-offering - It is likely that all these ordinances were intended to show man's natural impurity and original defilement by sin, and the necessity of an atonement to cleanse the soul from unrighteousness.
Albert Barnes: Notes on the Bible - 1834
12:6: The sacrificial act expressed an acknowledgment of sin and a dedication of herself to Yahweh. See Lev 8:14.

12:6
Of the first year - literally, as in the margin, "a son of his year." This expression is supposed to mean one less than a year old, while the "son of a year" is one that has just completed its first year.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:6: a lamb: Lev 1:10-13, Lev 5:6-10, Lev 14:22, Lev 15:14, Lev 15:29; Num 6:10; Luk 2:22; Joh 1:29; Co2 5:21; Heb 7:26; Pe1 1:18, Pe1 1:19
of the first year: Heb. a son of his year
Carl Friedrich Keil and Franz Delitzsch
12:6
After the expiration of the days of her purification "with regard to a son or a daughter," i.e., according as she had given birth to a son or a daughter (not for the son or daughter, for the woman needed purification for herself, and not for the child to which she had given birth, and it was the woman, not the child, that was unclean), she was to bring to the priest a yearling lamb for a burnt-offering, and a young pigeon or turtle-dove for a sin-offering, that he might make atonement for her before Jehovah and she might become clean from the course of her issue. שׁנתו בּן, lit., son of his year, which is a year old (cf. Lev 23:12; Num 6:12, Num 6:14; Num 7:15, Num 7:21, etc.), is used interchangeably with שׁנה בּן (Ex 12:5), and with שׁנה בּני in the plural (Lev 23:18-19; Ex 29:38; Num 7:17, Num 7:23, Num 7:29). דּמים דּמור, fountain of bleeding (see at Gen 4:10), equivalent to hemorrhage (cf. Lev 20:18). The purification by bathing and washing is not specially mentioned, as being a matter of course; nor is anything stated with reference to the communication of her uncleanness to persons who touched either her or her couch, since the instructions with regard to the period of menstruation no doubt applied to the first seven and fourteen days respectively. For her restoration to the Lord and His sanctuary, she was to come and be cleansed with a sin-offering and a burnt-offering, on account of the uncleanness in which the sin of nature had manifested itself; because she had been obliged to absent herself in consequence for a whole week from the sanctuary and fellowship of the Lord. But as this purification had reference, not to any special moral guilt, but only to sin which had been indirectly manifested in her bodily condition, a pigeon was sufficient for the sin-offering, that is to say, the smallest of the bleeding sacrifices; whereas a yearling lamb was required for a burnt-offering, to express the importance and strength of her surrender of herself to the Lord after so long a separation from Him. But in cases of great poverty a pigeon might be substituted for the lamb (Lev 12:8, cf. Lev 5:7, Lev 5:11).
Geneva 1599
12:6 And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the (f) tabernacle of the congregation, unto the priest:
(f) Where the burnt offerings were wont to be offered.
John Gill
12:6 And when the days of her purifying are fulfilled, for a son, or for a daughter,.... For a son forty days, and for a daughter eighty; but the ancient Jews formerly, that they might not break it, ordered, that the offering enjoined as follows should not be brought until the next day after the time was up: their canon runs thus (t),"a new mother does not bring her offering on the fortieth day for a male, nor on the eightieth day for a female, but after her sun is set; and she brings her offering on the morrow, which is the forty first for a male, and the eighty first for a female; and this is the day of which it is said, "when the days", &c. Lev 12:6."
She shall bring a lamb of the first year; the Septuagint adds, without blemish, as all sacrifices should be, if not expressed; "or the son of his year" (u); some distinguish between "the son of a year", as the phrase sometimes is, and "the son of his year", as here; the latter denoting a lamb in its first year, though something wanting of it, the former a full year old, neither more nor less:
for a burnt offering; in gratitude, and by way of thanksgiving for the mercies she had received in childbearing:
and a young pigeon, or a turtledove, for a sin offering; either the one or the other. With the Persians (w), it is incumbent on a new mother, in Abam (the twelfth month), to bring twelve oblations for the sin which proceedeth from childbirth, that so she might be purified from her sins. It is an observation of the Misnic doctors (x), that turtles precede pigeons in all places; upon which they ask this question, is it because they are choicer or more excellent than they? observe what is said, Lev 12:6 from whence may be learned, that they are both alike, or of equal value. But why a sin offering for childbearing? is it sinful to bear and bring forth children in lawful marriage, where the bed is undefiled? The Jews commonly refer this to some sin or another, that the childbearing woman has been guilty of in relation to childbirth, or while in her labour; and it is not unlikely that she may sometimes be guilty of sin in some way or other, either through an immoderate desire after children, or through impatience and breaking out into rash expressions in the midst of her pains; so Aben Ezra suggests, perhaps some thought rose up in her mind in the hour of childbirth because of pain, or perhaps spoke with her mouth; meaning what was unbecoming, rash, and sinful. Some take the sin to be a rash and false oath: but there seems to be something more than all this, because though one or other of these might be the case of some women, yet not all; whereas this law is general, and reached every new mother, and has respect not so much to any particular sin of her's, as of her first parent Eve, who was first in the transgression; and on account of which transgression pains are endured by every childbearing woman; and who also conceives in sin, and is the instrument of propagating the corruption of nature to her offspring; and therefore was to bring a sin offering typical of the sin offering Christ is made to take away that, and all other sin; whereby she shall be saved, even in childbearing, and that by the birth of a child, the child Jesus, if she continues in faith, and charity, and holiness, with sobriety, Ti1 2:15 these offerings were to be brought
unto the door of the tabernacle of the congregation, unto the priest; to offer them up for her. When the temple was built, these were brought to the eastern gate, the gate Nicanor, where the lepers were cleansed, and new mothers purified (y).
(t) Maimon. Mechosre Capparah, c. 1. sect. 5. (u) "filium sui anni", Montanus, Piscator, Drusius. (w) Lib. Shad-der, port. 73. apud Hyde, ut supra, (Hist. Relig. Vet. Pers.) p. 473. (x) Misn. Ceritot. c. 6. sect. 9. (y) Misn. Sotah, c. 1. sect. 5.
John Wesley
12:6 For a son or a daughter - For the birth of a son, or of a daughter: but the purification was for herself, as appears from the following verses. A sin - offering - Because of her ceremonial uncleanness, which required a ceremonial expiation.
Robert Jamieson, A. R. Fausset and David Brown
12:6 the days of her purifying--Though the occasion was of a festive character, yet the sacrifices appointed were not a peace offering, but a burnt offering and sin offering, in order to impress the mind of the parent with recollections of the origin of sin, and that the child inherited a fallen and sinful nature. The offerings were to be presented the day after the period of her separation had ended--that is, forty-first for a boy, eighty-first for a girl.
12:712:7: եւ մատուսցէ՛ առաջի Տեառն. եւ քաւեսցէ՛ վասն նորա քահանայն, եւ սրբեսցէ՛ զնա յաղբերէ արեան նորա։ Ա՛յս օրէն իցէ այնորիկ՝ որ ծնանիցին արու կամ էգ[998]։ [998] Ոմանք. Այնոցիկ որ։ եւ այլք. Որ ծնանիցի արու։
7 Քահանան այն թող զոհ մատուցի Տիրոջ առաջ, քաւութիւն տայ նրան, եւ նա կը մաքրուի իր արեան բխումից: Սա կարգ է նրանց համար, ովքեր արու կամ աղջիկ զաւակ են ունենում:
7 Որ մատուցանէ Տէրոջը ու քաւութիւն ընէ անոր համար եւ անիկա իր արիւնին աղբիւրէն պիտի մաքրուի։ Արու կամ էգ զաւակ ծնանողին օրէնքը այս է։
եւ մատուսցէ առաջի Տեառն, եւ քաւեսցէ վասն նորա քահանայն, եւ սրբեսցէ զնա յաղբերէ արեան նորա: Այս օրէն իցէ այնորիկ որ ծնանիցի արու կամ էգ:

12:7: եւ մատուսցէ՛ առաջի Տեառն. եւ քաւեսցէ՛ վասն նորա քահանայն, եւ սրբեսցէ՛ զնա յաղբերէ արեան նորա։ Ա՛յս օրէն իցէ այնորիկ՝ որ ծնանիցին արու կամ էգ[998]։
[998] Ոմանք. Այնոցիկ որ։ եւ այլք. Որ ծնանիցի արու։
7 Քահանան այն թող զոհ մատուցի Տիրոջ առաջ, քաւութիւն տայ նրան, եւ նա կը մաքրուի իր արեան բխումից: Սա կարգ է նրանց համար, ովքեր արու կամ աղջիկ զաւակ են ունենում:
7 Որ մատուցանէ Տէրոջը ու քաւութիւն ընէ անոր համար եւ անիկա իր արիւնին աղբիւրէն պիտի մաքրուի։ Արու կամ էգ զաւակ ծնանողին օրէնքը այս է։
zohrab-1805▾ eastern-1994▾ western am▾
12:77: он принесет это пред Господа и очистит ее, и она будет чиста от течения кровей ее. Вот закон о родившей [младенца] мужеского или женского пола.
12:7 καὶ και and; even προσοίσει προσφερω offer; bring to ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even ἐξιλάσεται εξιλασκομαι about; around αὐτῆς αυτος he; him ὁ ο the ἱερεὺς ιερευς priest καὶ και and; even καθαριεῖ καθαριζω cleanse αὐτὴν αυτος he; him ἀπὸ απο from; away τῆς ο the πηγῆς πηγη well; fountain τοῦ ο the αἵματος αιμα blood; bloodstreams αὐτῆς αυτος he; him οὗτος ουτος this; he ὁ ο the νόμος νομος.1 law τῆς ο the τικτούσης τικτω give birth; produce ἄρσεν αρσην male ἢ η or; than θῆλυ θηλυς female
12:7 וְ wᵊ וְ and הִקְרִיבֹ֞ו hiqrîvˈô קרב approach לִ li לְ to פְנֵ֤י fᵊnˈê פָּנֶה face יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and כִפֶּ֣ר ḵippˈer כפר cover עָלֶ֔יהָ ʕālˈeʸhā עַל upon וְ wᵊ וְ and טָהֲרָ֖ה ṭāhᵃrˌā טהר be clean מִ mi מִן from מְּקֹ֣ר mmᵊqˈōr מָקֹור well דָּמֶ֑יהָ dāmˈeʸhā דָּם blood זֹ֤את zˈōṯ זֹאת this תֹּורַת֙ tôrˌaṯ תֹּורָה instruction הַ ha הַ the יֹּלֶ֔דֶת yyōlˈeḏeṯ ילד bear לַ la לְ to † הַ the זָּכָ֖ר zzāḵˌār זָכָר male אֹ֥ו ʔˌô אֹו or לַ la לְ to † הַ the נְּקֵבָֽה׃ nnᵊqēvˈā נְקֵבָה female
12:7. qui offeret illa coram Domino et rogabit pro ea et sic mundabitur a profluvio sanguinis sui ista est lex parientis masculum ac feminamWho shall offer them before the Lord, and shall pray for her: and so she shall be cleansed from the issue of her blood. This is the law for her that beareth a man child or a maid child.
7. and he shall offer it before the LORD, and make atonement for her; and she shall be cleansed from the fountain of her blood. This is the law for her that beareth, whether a male or a female.
12:7. He shall offer them in the sight of the Lord, and he shall pray for her. And so she shall be cleansed from the issue of her blood. This is the law for one who bears a male or a female.
12:7. Who shall offer it before the LORD, and make an atonement for her; and she shall be cleansed from the issue of her blood. This [is] the law for her that hath born a male or a female.
Who shall offer it before the LORD, and make an atonement for her; and she shall be cleansed from the issue of her blood. This [is] the law for her that hath born a male or a female:

7: он принесет это пред Господа и очистит ее, и она будет чиста от течения кровей ее. Вот закон о родившей [младенца] мужеского или женского пола.
12:7
καὶ και and; even
προσοίσει προσφερω offer; bring to
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
ἐξιλάσεται εξιλασκομαι about; around
αὐτῆς αυτος he; him
ο the
ἱερεὺς ιερευς priest
καὶ και and; even
καθαριεῖ καθαριζω cleanse
αὐτὴν αυτος he; him
ἀπὸ απο from; away
τῆς ο the
πηγῆς πηγη well; fountain
τοῦ ο the
αἵματος αιμα blood; bloodstreams
αὐτῆς αυτος he; him
οὗτος ουτος this; he
ο the
νόμος νομος.1 law
τῆς ο the
τικτούσης τικτω give birth; produce
ἄρσεν αρσην male
η or; than
θῆλυ θηλυς female
12:7
וְ wᵊ וְ and
הִקְרִיבֹ֞ו hiqrîvˈô קרב approach
לִ li לְ to
פְנֵ֤י fᵊnˈê פָּנֶה face
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
כִפֶּ֣ר ḵippˈer כפר cover
עָלֶ֔יהָ ʕālˈeʸhā עַל upon
וְ wᵊ וְ and
טָהֲרָ֖ה ṭāhᵃrˌā טהר be clean
מִ mi מִן from
מְּקֹ֣ר mmᵊqˈōr מָקֹור well
דָּמֶ֑יהָ dāmˈeʸhā דָּם blood
זֹ֤את zˈōṯ זֹאת this
תֹּורַת֙ tôrˌaṯ תֹּורָה instruction
הַ ha הַ the
יֹּלֶ֔דֶת yyōlˈeḏeṯ ילד bear
לַ la לְ to
הַ the
זָּכָ֖ר zzāḵˌār זָכָר male
אֹ֥ו ʔˌô אֹו or
לַ la לְ to
הַ the
נְּקֵבָֽה׃ nnᵊqēvˈā נְקֵבָה female
12:7. qui offeret illa coram Domino et rogabit pro ea et sic mundabitur a profluvio sanguinis sui ista est lex parientis masculum ac feminam
Who shall offer them before the Lord, and shall pray for her: and so she shall be cleansed from the issue of her blood. This is the law for her that beareth a man child or a maid child.
12:7. He shall offer them in the sight of the Lord, and he shall pray for her. And so she shall be cleansed from the issue of her blood. This is the law for one who bears a male or a female.
12:7. Who shall offer it before the LORD, and make an atonement for her; and she shall be cleansed from the issue of her blood. This [is] the law for her that hath born a male or a female.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:7: make: Lev 1:4, Lev 4:20, Lev 4:26, Lev 4:31, Lev 4:35; Job 1:5, Job 14:4; Rom 3:23, Rom 3:26; Co1 7:14; Heb 9:12-14
be cleansed: Lev 15:28-30
a male: Gal 3:28
John Gill
12:7 Who shall offer it before the Lord,.... Upon the altar of burnt offering:
and make an atonement for her; for whatsoever sin in connection with or that attended childbearing; as typical of the atonement by Christ both for sin original and actual:
and she shall be cleansed from the issue of her blood; in a ceremonial sense, and according to that law be pure and clean:
this is the law for her that hath born a male or a female; enjoined her, and to be observed by her; and though now with the rest of the ceremonial law it is abolished, yet it has this instruction in it; that it becomes women in such circumstances to bring the freewill offerings of their lips, their sacrifices of praise, and in a public manner signify their gratitude and thankfulness for the mercy and goodness of God vouchsafed to them, in carrying them through the whole time of childbearing, and saving them in the perilous hour.
12:812:8: Ապա թէ ո՛չ գտանիցէ ձեռն նորա բաւական լինել գառամբ՝ առցէ՛ երկուս տատրակս կամ երկուս ձագս աղաւնեաց, զմին յողջակէզ՝ եւ զմեւսն վասն մեղաց. եւ քաւեսցէ՛ վասն նորա քահանայն, եւ սրբեսցի՛։
8 Եթէ ծննդկանն ի վիճակի չէ գառ բերելու, թող առնի երկու տատրակ կամ աղաւնու երկու ձագ՝ մէկը ողջակէզի, իսկ միւսը՝ մեղքերի քաւութեան համար: Քահանան թող զոհ մատուցի դրանք ի քաւութիւն, որով ծննդկանը կը համարուի մաքրուած”»:
8 Եւ եթէ գառ բերելու կարող չըլլայ, երկու տատրակ կամ աղաւնիի երկու ձագ թող առնէ, մէկը ողջակէզի ու միւսը մեղքի պատարագի համար եւ քահանան քաւութիւն թող ընէ անոր համար ու անիկա մաքրուի»։
Ապա թէ ոչ գտանիցէ ձեռն նորա բաւական լինել գառամբ, առցէ երկուս տատրակս կամ երկուս ձագս աղաւնեաց. զմին յողջակէզ եւ զմեւսն վասն մեղաց, եւ քաւեսցէ վասն նորա քահանայն, եւ սրբեսցի:

12:8: Ապա թէ ո՛չ գտանիցէ ձեռն նորա բաւական լինել գառամբ՝ առցէ՛ երկուս տատրակս կամ երկուս ձագս աղաւնեաց, զմին յողջակէզ՝ եւ զմեւսն վասն մեղաց. եւ քաւեսցէ՛ վասն նորա քահանայն, եւ սրբեսցի՛։
8 Եթէ ծննդկանն ի վիճակի չէ գառ բերելու, թող առնի երկու տատրակ կամ աղաւնու երկու ձագ՝ մէկը ողջակէզի, իսկ միւսը՝ մեղքերի քաւութեան համար: Քահանան թող զոհ մատուցի դրանք ի քաւութիւն, որով ծննդկանը կը համարուի մաքրուած”»:
8 Եւ եթէ գառ բերելու կարող չըլլայ, երկու տատրակ կամ աղաւնիի երկու ձագ թող առնէ, մէկը ողջակէզի ու միւսը մեղքի պատարագի համար եւ քահանան քաւութիւն թող ընէ անոր համար ու անիկա մաքրուի»։
zohrab-1805▾ eastern-1994▾ western am▾
12:88: Если же она не в состоянии принести агнца, то пусть возьмет двух горлиц или двух молодых голубей, одного во всесожжение, а другого в жертву за грех, и очистит ее священник, и она будет чиста.
12:8 ἐὰν εαν and if; unless δὲ δε though; while μὴ μη not εὑρίσκῃ ευρισκω find ἡ ο the χεὶρ χειρ hand αὐτῆς αυτος he; him τὸ ο the ἱκανὸν ικανος adequate; sufficient εἰς εις into; for ἀμνόν αμνος lamb καὶ και and; even λήμψεται λαμβανω take; get δύο δυο two τρυγόνας τρυγων turtledove ἢ η or; than δύο δυο two νεοσσοὺς νεοσσος chick περιστερῶν περιστερα dove μίαν εις.1 one; unit εἰς εις into; for ὁλοκαύτωμα ολοκαυτωμα whole offering καὶ και and; even μίαν εις.1 one; unit περὶ περι about; around ἁμαρτίας αμαρτια sin; fault καὶ και and; even ἐξιλάσεται εξιλασκομαι about; around αὐτῆς αυτος he; him ὁ ο the ἱερεύς ιερευς priest καὶ και and; even καθαρισθήσεται καθαριζω cleanse
12:8 וְ wᵊ וְ and אִם־ ʔim- אִם if לֹ֨א lˌō לֹא not תִמְצָ֣א ṯimṣˈā מצא find יָדָהּ֮ yāḏāh יָד hand דֵּ֣י dˈê דַּי sufficiency שֶׂה֒ śˌeh שֶׂה lamb וְ wᵊ וְ and לָקְחָ֣ה lāqᵊḥˈā לקח take שְׁתֵּֽי־ šᵊttˈê- שְׁנַיִם two תֹרִ֗ים ṯōrˈîm תֹּור dove אֹ֤ו ʔˈô אֹו or שְׁנֵי֙ šᵊnˌê שְׁנַיִם two בְּנֵ֣י bᵊnˈê בֵּן son יֹונָ֔ה yônˈā יֹונָה dove אֶחָ֥ד ʔeḥˌāḏ אֶחָד one לְ lᵊ לְ to עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering וְ wᵊ וְ and אֶחָ֣ד ʔeḥˈāḏ אֶחָד one לְ lᵊ לְ to חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin וְ wᵊ וְ and כִפֶּ֥ר ḵippˌer כפר cover עָלֶ֛יהָ ʕālˈeʸhā עַל upon הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest וְ wᵊ וְ and טָהֵֽרָה׃ פ ṭāhˈērā . f טהר be clean
12:8. quod si non invenerit manus eius nec potuerit offerre agnum sumet duos turtures vel duos pullos columbae unum in holocaustum et alterum pro peccato orabitque pro ea sacerdos et sic mundabiturAnd if her hand find not sufficiency, and she is not able to offer a lamb, she shall take two turtles, or two young pigeons, one for a holocaust, and another for sin: and the priest shall pray for her, and so she shall be cleansed.
8. And if her means suffice not for a lamb, then she shall take two turtledoves, or two young pigeons; the one for a burnt offering, and the other for a sin offering: and the priest shall make atonement for her, and she shall be clean.
12:8. And if her hand has not obtained or been able to offer a lamb, she shall take two turtledoves or two young pigeons: one as a holocaust, and the other for sin. And the priest shall pray for her, and so she shall be cleansed.
12:8. And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.
And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean:

8: Если же она не в состоянии принести агнца, то пусть возьмет двух горлиц или двух молодых голубей, одного во всесожжение, а другого в жертву за грех, и очистит ее священник, и она будет чиста.
12:8
ἐὰν εαν and if; unless
δὲ δε though; while
μὴ μη not
εὑρίσκῃ ευρισκω find
ο the
χεὶρ χειρ hand
αὐτῆς αυτος he; him
τὸ ο the
ἱκανὸν ικανος adequate; sufficient
εἰς εις into; for
ἀμνόν αμνος lamb
καὶ και and; even
λήμψεται λαμβανω take; get
δύο δυο two
τρυγόνας τρυγων turtledove
η or; than
δύο δυο two
νεοσσοὺς νεοσσος chick
περιστερῶν περιστερα dove
μίαν εις.1 one; unit
εἰς εις into; for
ὁλοκαύτωμα ολοκαυτωμα whole offering
καὶ και and; even
μίαν εις.1 one; unit
περὶ περι about; around
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
ἐξιλάσεται εξιλασκομαι about; around
αὐτῆς αυτος he; him
ο the
ἱερεύς ιερευς priest
καὶ και and; even
καθαρισθήσεται καθαριζω cleanse
12:8
וְ wᵊ וְ and
אִם־ ʔim- אִם if
לֹ֨א lˌō לֹא not
תִמְצָ֣א ṯimṣˈā מצא find
יָדָהּ֮ yāḏāh יָד hand
דֵּ֣י dˈê דַּי sufficiency
שֶׂה֒ śˌeh שֶׂה lamb
וְ wᵊ וְ and
לָקְחָ֣ה lāqᵊḥˈā לקח take
שְׁתֵּֽי־ šᵊttˈê- שְׁנַיִם two
תֹרִ֗ים ṯōrˈîm תֹּור dove
אֹ֤ו ʔˈô אֹו or
שְׁנֵי֙ šᵊnˌê שְׁנַיִם two
בְּנֵ֣י bᵊnˈê בֵּן son
יֹונָ֔ה yônˈā יֹונָה dove
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
לְ lᵊ לְ to
עֹלָ֖ה ʕōlˌā עֹלָה burnt-offering
וְ wᵊ וְ and
אֶחָ֣ד ʔeḥˈāḏ אֶחָד one
לְ lᵊ לְ to
חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin
וְ wᵊ וְ and
כִפֶּ֥ר ḵippˌer כפר cover
עָלֶ֛יהָ ʕālˈeʸhā עַל upon
הַ ha הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
וְ wᵊ וְ and
טָהֵֽרָה׃ פ ṭāhˈērā . f טהר be clean
12:8. quod si non invenerit manus eius nec potuerit offerre agnum sumet duos turtures vel duos pullos columbae unum in holocaustum et alterum pro peccato orabitque pro ea sacerdos et sic mundabitur
And if her hand find not sufficiency, and she is not able to offer a lamb, she shall take two turtles, or two young pigeons, one for a holocaust, and another for sin: and the priest shall pray for her, and so she shall be cleansed.
12:8. And if her hand has not obtained or been able to offer a lamb, she shall take two turtledoves or two young pigeons: one as a holocaust, and the other for sin. And the priest shall pray for her, and so she shall be cleansed.
12:8. And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.
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Adam Clarke: Commentary on the Bible - 1831
12:8: And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons - As the Virgin Mary brought only the latter, hence it is evident that she was not able, i. e., she was not rich enough to provide the former; for such a holy woman would not have brought the less offering had she been capable of bringing the greater. How astonishing is this! The only heir to the throne of David was not able to bring a lamb to offer in sacrifice to God! How abominable must sin be when it required him who was in the form of God thus to empty and to humble himself, yea, even to the death of the cross, in order to make an atonement for it, and to purify the soul from all defilement!
The priest shall make an atonement for her - Every act of man is sinful, but such as proceed from the influence of the grace and mercy of God. Her sorrow in conception, and her pain in bringing forth children, reminded the woman of her original offense; an offense which deserved death, an offense which she could not expiate, and for which a sacrifice must be offered: and in reference to better things the life of an animal must be offered as a ransom for her life. And being saved in childbed, though she deserved to die, she is required, as soon as the days of her separation were ended, to bring a sacrifice according to her ability to the priest, that he might offer it to God as an atonement for her. Thus, wherever God keeps up the remembrance of sin, he keeps up also the memorial of sacrifice, to show that the state of a sinner, howsoever deplorable, is not hopeless, for that he himself has found out a ransom. Every where, in the law and in the Gospel, in every ordinance and in every ceremony, we may see both the justice and the mercy of God. Hence, while we have the knowledge of our sin we have also the knowledge of our cure. Reader, whilst thou art confessing thy own misery do not forget the Lord's mercy; and remember, be saves to the uttermost all that come through Christ unto him.
Albert Barnes: Notes on the Bible - 1834
12:8
A lamb - Rather, one of the flock; either a sheep or a goat; it is not the same word as in Lev 12:6.
Two turtles, or two young pigeons - See the note at Lev 1:14. The Virgin Mary availed herself of the liberty which the Law allowed to the poor, and offered the inferior burnt-offering Luk 2:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
12:8: she be not able to bring a lamb: Heb. her hand find not sufficiency of a lamb, Lev 1:14, Lev 5:7, Lev 14:22, Lev 15:14, Lev 15:29; Luk 2:22, Luk 2:24; Co2 8:9
make an atonement: Lev 4:26; When burnt offerings and sin offerings were brought together, the sin offerings were first offered.
John Gill
12:8 And if she be not able to bring a lamb,.... As everyone was not in circumstances sufficient to be at the expense of buying a lamb for this purpose, having none of their own:
then she shall bring two turtles, or two young pigeons; which was a kind and merciful provision for the poorer sort; since it was necessary that by them the favour received should be acknowledged, as well as the sin attending them in such circumstances should be atoned for. This being the offering brought by the mother of our Lord, shows the state of poverty in which she was; and by this, and the circumcision of her child, and the presentation of it before the Lord at the time of her purification, it appears that they were both under the law, and obedient to it:
the one for a burnt offering, and the other for a sin offering; Jarchi observes, that in oblations the sin offering goes before the burnt offering, for sin being atoned for, the gift was accepted; but here the burnt offering went first, the reason is not very apparent:
and the priest shall make an atonement for her, and she shall be clean; equally the same as if she had brought a lamb, instead of young pigeons, or turtledoves.
John Wesley
12:8 The morality of this law obliges women who have received mercies from God in child - bearing, with all thankfulness to acknowledge his goodness to them, owning themselves unworthy of it, and (which is the best purification) to continue in faith, and love, and holiness, with sobriety.
Robert Jamieson, A. R. Fausset and David Brown
12:8 bring two turtles, &c.--(See on Lev 5:6). This was the offering made by Mary, the mother of Jesus, and it affords an incontestable proof of the poor and humble condition of the family (Lk 2:22-24).