Leviticus 11:4

Hebrew (Westminster Leningrad Codex) Leviticus 11:4 appears in the Hebrew Old Testament. The text above is from the Westminster Leningrad Codex. Each word links to its Strong’s number, a concise gloss, and parsing drawn from the Open Scriptures Hebrew Bible morphology. Click any word for its full Brown-Driver-Briggs (BDB) entry.
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Leviticus 11:4 (World English Bible). Public Domain. Lemma interlinear Bible study tool, https://lemma.gebible.app/v/leviticus/11/4.

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English Translation
"'Nevertheless these you shall not eat of those that chew the cud, or of those who part the hoof: the camel, because he chews the cud but doesn't have a parted hoof, he is unclean to you.
World English Bible · Public Domain
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Compare translations 3

The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.

Each is an independent rendering of the whole verse — the interlinear is not word-aligned to these translations.

Highlighted words mark where these versions differ — a whole-verse word diff, not a word-by-word alignment.

  • World English Bible Public Domain
    "'Nevertheless these you shall not eat of those that chew the cud, or of those who part the hoof: the camel, because he chews the cud but doesn't have a parted hoof, he is unclean to you.
  • King James Version Public Domain
    Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.
  • unfoldingWord Literal Text CC BY-SA 4.0
    However, this you shall not eat from the ones that are making the cud go up or from the ones that are dividing a hoof: the camel, because it is making the cud go up, but a hoof it is not dividing. It unclean to you.

unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).

Versions to compare (up to 4)

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Show all 18 translations

Every available English version of this verse, each an independent rendering of the whole verse.

  • World English Bible Public Domain
    "'Nevertheless these you shall not eat of those that chew the cud, or of those who part the hoof: the camel, because he chews the cud but doesn't have a parted hoof, he is unclean to you.
  • Berean Standard Bible Public Domain
    But of those that only chew the cud or only have a divided hoof, you are not to eat the following: The camel, though it chews the cud, does not have a divided hoof; it is unclean for you.
  • Majority Standard Bible Public Domain
    But of those that only chew the cud or only have a divided hoof, you are not to eat the following: The camel, though it chews the cud, does not have a divided hoof; it is unclean for you.
  • King James Version Public Domain
    Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.
  • American Standard Version (1901) Public Domain
    Nevertheless these shall ye not eat of them that chew the cud, or of them that part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.
  • Revised Version (1885) Public Domain
    Nevertheless these shall ye not eat of them that chew the cud, or of them that part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.
  • Geneva Bible (1599) Public Domain
    But of them that chewe the cud, or deuide the hoofe onely, of them yee shall not eate: as the camel, because he cheweth the cud, and deuideth not ye hoofe, he shall be vncleane vnto you.
  • Douay-Rheims (1899) Public Domain
    But whatsoever cheweth indeed the cud, and hath a hoof, but divideth it not, as the camel, and others, that you shall not eat, but shall reckon it among the unclean.
  • Young's Literal Translation Public Domain
    `Only, this ye do not eat -- of those bringing up the cud, and of those dividing the hoof -- the camel, though it is bringing up the cud, yet the hoof not dividing -- it `is' unclean to you;
  • Literal Standard Version CC BY-SA 4.0
    Only, this you do not eat, of those bringing up the cud, and of those dividing the hoof: the camel, though it is bringing up the cud, yet the hoof is not dividing—it [is] unclean to you;
  • Unlocked Literal Bible CC BY-SA 4.0
    However, some animals either chew the cud or have a split hoof, and you must not eat them, animals such as the camel, because it chews the cud but does not have a split hoof. So the camel is unclean to you.
  • unfoldingWord Literal Text CC BY-SA 4.0
    However, this you shall not eat from the ones that are making the cud go up or from the ones that are dividing a hoof: the camel, because it is making the cud go up, but a hoof it is not dividing. It unclean to you.
  • Darby Bible Public Domain
    Only these shall ye not eat of those that chew the cud, or of those with cloven hoofs: the camel, for it cheweth the cud, but hath not cloven hoofs -- it shall be unclean unto you;
  • World Messianic Bible Public Domain
    “‘Nevertheless these you shall not eat of those that chew the cud, or of those who part the hoof: the camel, because it chews the cud but doesn’t have a parted hoof, is unclean to you.
  • Webster's Bible Public Domain
    Nevertheless, these shall ye not eat, of them that chew the cud, or of them that divide the hoof: the camel, because he cheweth the cud, but divideth not the hoof; he is unclean to you.
  • Free Bible Version CC BY-SA 4.0
    However, if it either chews the cud, or has a divided hoof, then you may not eat it. These include: the camel, which though it chews the cud doesn't have a divided hoof, so it is unclean for you.
  • Bible in Basic English Public Domain
    But, at the same time, of those beasts, you may not take for food the camel, because its food comes back but the horn of its foot is not parted in two; it is unclean to you.
  • JPS Tanakh (1917) Public Domain
    Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.

Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).

Word by word

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הַגֵּרָ֔ה
gêrâh
H1625
“the · cud”
Particle, Definite Article + Noun, Common, Feminine, Singular, Absolute
Part of Speech
Particle + Noun
Type
Common
Gender
Feminine
Number
Singular
State
Absolute
Full BDB Definition

Origin: from H1641

TWOT: 386a

cud
  1. אַ֤ךְ ʼak H389 “surely” Particle, Accusative
  2. אֶת ʼêth H853 “-” Particle, Direct Object
  3. זֶה֙ zeh H2088 “this” Pronoun, Demonstrative, Masculine, Singular
  4. לֹ֣א lôʼ H3808 “not” Particle, Negative
  5. תֹֽאכְל֔וּ ʼâkal H398 “to eat” Verb, Qal, Imperfect, 2nd Person, Masculine, Plural
  6. מִֽמַּעֲלֵי֙ ʻâlâh H5927 “from · going up” Preposition + Verb, Hiphil, Participle Active, Masculine, Plural, Construct
  7. וּמִמַּפְרִיסֵ֖י pâraç H6536 “and · from · breaking” Conjunction + Preposition + Verb, Hiphil, Participle Active, Masculine, Plural, Construct
  8. הַפַּרְסָ֑ה parçâh H6541 “the · hoof” Particle, Definite Article + Noun, Common, Feminine, Singular, Absolute
  9. אֶֽת ʼêth H853 “-” Particle, Direct Object
  10. הַ֠גָּמָל gâmâl H1581 “the · camel” Particle, Definite Article + Noun, Common, Masculine, Singular, Absolute
  11. כִּֽי kîy H3588 “that” Conjunction
  12. מַעֲלֵ֨ה ʻâlâh H5927 “going up” Verb, Hiphil, Participle Active, Masculine, Singular, Construct
  13. גֵרָ֜ה gêrâh H1625 “cud” Noun, Common, Feminine, Singular, Absolute
  14. ה֗וּא hûwʼ H1931 “he” Pronoun, Personal, 3rd Person, Masculine, Singular
  15. וּפַרְסָה֙ parçâh H6541 “and · hoof” Conjunction + Noun, Common, Feminine, Singular, Absolute
  16. אֵינֶ֣נּוּ ʼayin H369 “nothing · him” Particle, Negative + Suffix, Personal, 3rd Person, Masculine, Singular
  17. מַפְרִ֔יס pâraç H6536 “breaking” Verb, Hiphil, Participle Active, Masculine, Singular, Absolute
  18. טָמֵ֥א ṭâmêʼ H2931 “unclean” Adjective, Adjective, Masculine, Singular, Absolute
  19. ה֖וּא hûwʼ H1931 “he” Pronoun, Personal, 3rd Person, Masculine, Singular

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

21
words
14
distinct lemmas
Pentateuch
section

Notable vocabulary

The rarest word here is הַגֵּרָ֔ה cud H1625 — appearing just 11 times in the whole Hebrew Bible.

Shared distinctive vocabulary

הַגֵּרָ֔ה cud H1625 occurs in 9 verses of the Hebrew Bible. Also found in:

Grammatical profile

  • 5 verbs
  • 5 nouns
  • 1 adjective
  • 3 pronouns
  • 1 preposition
  • 1 conjunction
  • 5 particles

Verb forms

  • תֹֽאכְל֔וּ Qal · Imperfect
  • מִֽמַּעֲלֵי֙ Hiphil · Participle Active
  • וּמִמַּפְרִיסֵ֖י Hiphil · Participle Active
  • מַעֲלֵ֨ה Hiphil · Participle Active
  • מַפְרִ֔יס Hiphil · Participle Active

Repetition

Words recur within this verse — often emphatic in Hebrew:

  • מִֽמַּעֲלֵי֙ to go up H5927 ×2
  • הַגֵּרָ֔ה cud H1625 ×2
  • וּמִמַּפְרִיסֵ֖י to break H6536 ×2
  • הַפַּרְסָ֑ה hoof H6541 ×2
  • ה֗וּא he H1931 ×2

Hebrew & Septuagint length

In English translation the verse runs 37 words from the Hebrew and 41 from the Septuagint (LXX English) — closely comparable.

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

In the original languages it is 21 Hebrew tokens and 31 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Leviticus 11:4 Masoretic · Westminster Leningrad Codex

אַ֤ךְ אֶת זֶה֙ לֹ֣א תֹֽאכְל֔וּ מִֽמַּעֲלֵי֙ הַגֵּרָ֔ה וּמִמַּפְרִיסֵ֖י הַפַּרְסָ֑ה אֶֽת הַ֠גָּמָל כִּֽי מַעֲלֵ֨ה גֵרָ֜ה ה֗וּא וּפַרְסָה֙ אֵינֶ֣נּוּ מַפְרִ֔יס טָמֵ֥א ה֖וּא לָכֶֽם

"'Nevertheless these you shall not eat of those that chew the cud, or of those who part the hoof: the camel, because he chews the cud but doesn't have a parted hoof, he is unclean to you.

World English Bible · Public Domain

Greek LXX Leviticus 11:4 Septuagint · lemma form

πλήν ἀπό οὗτος οὐ ἐσθίω ἀπό ὁ ἀναἄγω μηρυκισμός καί ἀπό ὁ διχηλέω ὁ ὁπλή καί ὀνυχίζω ὀνυχιστήρ ὁ κάμηλος ὅτι ἀναἄγω μηρυκισμός οὗτος ὁπλή δέ οὐ διχηλέω ἀκάθαρτος οὗτος σύ

But of these you⌃ shall not eat, of those that chew the cud, and of those that part the hoofs, and divide claws; the camel, because it chews the cud, but does not divide the hoof, this is unclean to you.

LXX2012 (modern English Septuagint) · Public Domain

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Targum (Aramaic paraphrase)

2

The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.

  1. Targum Onkelos Torah (Genesis–Deuteronomy)
    בְּרָם יָת דֵין לָא תֵיכְלוּן מִמַסְקֵי פִשְׁרָא וּמִמַסְדִיקֵי פַּרְסָתָא יָת גַמְלָא אֲרֵי מַסִיק פִּשְׁרָא הוּא וּפַרְסָתָא לָא סְדִיקָא מְסָאָב הוּא לְכוֹן

    (no public-domain English translation for this verse)

    Targum Onkelos — Aramaic: “Onkelos Genesis” (public domain); “Onkelos Exodus” (public domain); “Onkelos Leviticus” (public domain); “Onkelos Numbers” (public domain); “Onkelos Deuteronomy” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “J.W. Etheridge. The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch. London: Longmans, Green, 1862” (public domain). Text via Sefaria.

  2. Targum Pseudo-Jonathan Torah (Genesis–Deuteronomy)
    בְּרַם יַת דֵין לָא תֵיכְלוּן מִמִינָא דְמַסְקֵי פִּישְׁרָא וּסְדִיקֵי פַּרְסָתָא דְאִיתְיְלִיד מִמְסָאָבְתָּא בְּרַם יַת גַמְלָא אֲרֵי מַסִיק פּוּשְׁרָא וּפַרְסָתֵיהּ לָא סְדִיקָא מְסָאָב הוּא לְכוֹן

    But you may not eat of the kinds that (only) bring up the cud, nor (of them which only) divide the hoof, because (they are) born of the unclean. The camel, because he bringeth up the cud, but divideth not the hoof; he is unclean to you.

    Targum Pseudo-Jonathan — Aramaic: “Targum Jonathan on Genesis” (public domain); “Targum Jonathan on Exodus” (public domain); “Targum Jonathan on Leviticus” (public domain); “Targum Jonathan on Numbers” (public domain); “Targum Jonathan on Deuteronomy” (public domain). English: “The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862” (public domain). Text via Sefaria.

Commentary

Notes on Leviticus 11:4 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Trapp's Complete Commentary

John Trapp

Lev 11:4 Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: [as] the camel, because he cheweth the cud, but divideth not the hoof; he [is] unclean unto you.

Ver. 4. The camel.] The foolish Jews when they saw Mohammed arising in such power, were immediately ready to cry him up for their Messiah. But when they saw him eat of a camel, saith mine author, {a} they were as blank as when they saw the hoped issue of their late Jewish virgin turned to a daughter.

{a} Dr Hall’s Peacemaker.

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

Joseph Benson's Commentary

Lev 11:4. The camel — A usual food in Arabia, but yielding bad nourishment; for though its food is only vegetables and water, the fibres of its flesh are hardened, and rendered in a great measure indigestible, and the salts highly exalted, by its habitual and great exercise. This prohibition cut off all familiar intercourse between the Jews and Arabians.

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

Jamieson, Fausset & Brown

Robert Jamieson, A. R. Fausset & David Brown

the camel--It does to a certain extent divide the hoof, for the foot consists of two large parts, but the division is not complete; the toes rest upon an elastic pad on which the animal goes; as a beast of burden its flesh is tough. An additional reason for its prohibition might be to keep the Israelites apart from the descendants of Ishmael.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Ellicott's Commentary for English Readers

(4) Nevertheless these shall ye not eat.—As there are some quadrupeds which comply with only one of the two above-named conditions—i.e., which ruminate but have not their hoofs perfectly parted in two, or, vice versâ, are bisulcous and not ruminant—it is here declared that such animals must not be eaten.

As the camel, because he cheweth the cud, but divideth not . . . —Better, though he cheweth the cud, yet he divideth not, as the same phrase is properly rendered in the Authorised Version in Lev_11:7. The first animal adduced to illustrate this fact is the indispensable camel, or “the ship of the desert,” as it is aptly called. Though cloven-footed above, the toes of the camel are united below in a large elastic pad on which the camel treads, and which is like the sole of a shoe. Hence it does not come within the category of those animals which are thoroughly bisulcate. The Egyptians, the Zebii, and the Hindus, too, did not eat camel’s flesh, because they supposed it to be heating, and to engender cruelty and revenge; whilst the Persians, the ancient Arabians, and the Moslems feasted upon its milk and flesh.

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

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

4. The camel’s hoof is parted above but the lower part is not divided. The Egyptians did not eat the flesh of the camel, but both the flesh and the milk are considered as lawful food by the Arabs.

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

John Gill's Exposition

Nevertheless, these shall ye not eat,.... To whom one of these descriptive characters may agree but not the other:

of them that chew the cud, or of them that divide the hoof: there being some that chewed the cud but did not divide the hoof; others that divided the hoof but did not chew the cud, of which instances are given as follow:

as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you; and not to be eaten, whether male or female; or rather, "though he cheweth the cud"; and this account agrees with what naturalists give of it; so Aristotle (z) says it has not both rows of teeth, but wants its upper teeth, and chews as horned cattle do, and has bellies like theirs; for they have more bellies than one, as the sheep, and goat, and hart, and others; since the service of the mouth is not sufficient to grind the food for want of teeth, this is supplied by the bellies, which receive the food one after another; in the first it is undigested, in the second somewhat more digested, in the third more fully, in the fourth completely: and so many bellies the camel has, as a very learned searcher (a) into these things observes; the first is the biggest, the second very small, the third much greater than the second, and the fourth equal to the second; in the second belly between the tunics, he says, seem to be the hydrophylacia, in which the water they drink is kept, very commodious for these animals passing through sandy deserts, so that they can long bear thirst: Pliny (b) says four days: Leo Africanus (c) relates a method used by travellers in the deserts of Lybia, who being in extreme want of water kill one of their camels, out of whose intestines they press out water; this they drink, this they carry about till they find a well, or must die with thirst: and the account also which is given of the feet of these creatures agrees; it parts the hoof, but not thoroughly, it is not cleft quite through, and so comes not up to Moses's descriptive character of clean creatures; its hoof is divided in two, but so divided, as Aristotle (d) observes, that it is but little divided on the back part unto the second joint of the toes; the fore part is very little divided, to the first joint of the toes, and there is something between the parts, as in the feet of geese: and so Pliny says (e) it has two hoofs, but the lower part of the foot is but very little divided, so that it is not thoroughly cleft: but though the flesh of these creatures was forbidden the Jews, it was eaten by people of other nations; both Aristotle (f) and Pliny (g) commend the milk of camels; and by the former the flesh of them is said to be exceeding sweet; and Diodorus Siculus relates (h), that what with their milk and their flesh, which is eaten, as well as on account of their carrying burdens, they are very profitable unto men; and Strabo (i) says, the Nomades eat the flesh and milk of camels; and so the Africans, according to Leo Africanus (k); and a countryman of ours (l), who lived some time in Arabia, relates, that when a camel falls they kill it, and the poorer sort of the company eat it; and he says that he himself ate of camel's flesh, and that it was very sweet and nourishing: these creatures, in the mystic sense, may be an emblem of such persons, that carry their heads high, are proud and haughty, that boast of their riches, or trust in their righteousness.

(z) De Part. Animal. l. 3. c. 14. (a) Scheuchzer. ib. p. 280. (b) Nat. Hist. l. 8. c. 18. (c) Descriptio Africae, l. 1. p. 75. (d) Hist. Animal. l. 2. c. 1. (e) L. 11. c. 45. (f) Hist. Animal. l. 6. c. 26. (g) Nat. Hist. l. 11. c. 41. (h) Bibliothec. l. 2. p. 137. (i) Geograph. l. 16. p. 535. (k) Descriptio Africae, l. 1. p. 48. l. 6. 617, 620. Arab. Geogr. Clim. 1. par. 1. 3. (l) Pitts's Account of the Mahometans, c. 8. p. 106. Vid. Hieron, adv. Jovinian. l. 2.

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

Albert Barnes' Notes on the Bible

Divideth not the hoof - The toes of the camel are divided above, but they are united below in a sort of cushion or pad resting upon the hard bottom of the foot, which is “like the sole of a shoe.” The Moslems eat the flesh of the camel, but it is said not to be wholesome.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Haydock's Catholic Bible Commentary

Camel, which hath a hard skin connecting its hoof below. The Arabs and Persians eat its flesh. God will have his people keep at a distance from imitating them; and that is one of the reasons for this and similar precepts. (Calmet)

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

Matthew Poole's English Annotations

The camel was a usual food in Arabia, but yielding bad nourishment, as Galen notes.

Divideth not the hoof, to wit, so as to have his foot cloven in two, which being expressed Lev 11:3, is here to be understood; otherwise the camel’s hoof is divided, but it is but a small and imperfect division, as Aristotle and Pliny observe, and observation shows.

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

Whedon's Commentary on the Bible

Daniel D. Whedon

4. The camel — Some think that this beast is not to be eaten because of his extraordinary usefulness as “the ship of the desert.” But Jehovah pronounces him unclean, and for this reason commands his people to abstain from his flesh, a food much esteemed by the Arabs. Many attempts have been made to explain the grounds of this interdict of camel flesh, none of which is satisfactory.

Divideth not the hoof — He does not fully divide the hoof into two equal parts, the front part only being cleft; he was excluded by the very terms of the definition. Since the number of camels in the East is immense, and their flesh is very palatable — according to Tristram’s taste less savoury than horse flesh — their prohibition was a great privation. The Jews, no doubt, ate camels’ milk, which is excellent. Jacob presented Esau with thirty milch camels. Gen_32:15.

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f2d85effdf0000000049454e44ae426082

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The Pulpit Commentary

Vers. 4-47. Clean and unclean a lesson on sin.

Why all these minute distinctions? Why disallow many creatures for food, the flesh of which is not unwholesome? What means all this elaborate system of the clean and the unclean, of that which may be taken and that which must be strictly and piously shunned? It was

I AN EARLY LESSON IN A RELIGIOUS SCHOOL. The people of God were in process of spiritual cultivation; they were being thus trained for our benefit, that they might give to all lands and times a body of sacred truth which it took them long to learn. God would, with this end in view, implant within them, deeply rooted, the idea of holiness. This distinction of clean from unclean was a daily lesson in sanctity, in the conception of separateness of the pure from the impure, of that which might be partaken of from that which might not be touched, of that which could be liked and chosen from that which was to be detested and avoided. They could not fail to understand, they could not fail to be profoundly impressed with the thought, that all around them were things which, for God"s sake, in obedience to his plain commandment, they must shrink from and shun. So the idea of holiness, of sacred separation, of freedom from that which defiles (verse 44), was planted within the soul, and grew in the nation; and it was ready when the time came for the great redeeming purpose of God to be revealed. There was a people well schooled in the essential idea of holiness.

II A REMINDER OF THE PREVALENCE OF SIN. Connecting uncleanness, defilement, with so many living creatures, there would be before their eyes continual reminders of that which was evil; they would be constantly or frequently put in remembrance that they lived in a world of sin and danger. "All living nature... transmuted into a thousand tongues to remind and warn of sin and uncleanness. The living monitor would meet the devout Jew at every point, and call to him in words of sacred admonition from every direction, Looking out at his door, the passing of a camel or a bird of prey would be a memorial to him... to guard the approaches of uncleanness. Sitting down under his vine or fig tree, or going forth to gather flowers, the insects crawling on the leaves would be monitors of the presence of evil," etc. (Seiss).

III A PICTURE OF THE MANY-SIDED NATURE OF SIN. The unclean animals being associated in his mind with sin, the Jew would naturally connect particular sins with those animals whose habits suggested the thought: the fox would remind him of the evil of treachery and low cunning; the tiger, of ferocity; the hog, of sensuality; the vulture, of gluttony, etc.; he would see before him living pictures of various forms of sin, and would be reminded that evil in every form, temptation in every phase, were about him, and that vigilance was needful at every hour of his life, at every step of his course.

We may learn from these thoughts:

1. That holiness includes, if it is not contained in, separateness of soul and life from that which is evil. Though not minute legal precepts, yet other voices say clearly, forcibly, imperatively to us, "Be ye separate; touch not the unclean thing.

2. That sin, with its taint and temptation, is on every hand; and not only all around us but, what is more and worse, within us. "Watch and pray," say the heavenly voices.

3. That sin is multiform in our day and land as it was in theirs. It approaches by every avenue, drapes itself in every costume, assumes every air and attitude, must be promptly recognized, wisely parried, stoutly fought, patiently and repeatedly subdued. C.

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

John Wesley's Explanatory Notes

The camel - An usual food in Arabia, but yielding bad nourishment. Divideth not the hoof - So as to have his foot cloven in two, which being expressed, ver. 3, is here to be understood. Otherwise the camel's hoof is divided, but it is but a small and imperfect division.

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

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Leviticus, in the Pentateuch, opens this verse with 21 words (14 distinct Hebrew lemmas). Its most distinctive word is gêrâh (“cud”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

  1. What does “cud” (gêrâh) contribute to the verse as a whole?
  2. Leviticus 11:3 shares the word «cud» with this verse. How do the two illuminate each other?
  3. “to go up” occurs 2× in this one verse. What is the effect of the repetition?
  4. These translations render this verse differently. What is at stake in choosing one wording over another?
  5. The verb «תֹֽאכְל֔וּ» is Qal Imperfect. How does its form color the action?
  6. Reading how Trapp's Complete Commentary and Joseph Benson's Commentary read this verse, where do the two commentators agree and where do they part?

Things to notice

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