the Week of Proper 10 / Ordinary 15
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THE MESSAGE
Leviticus 11:3
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
Whatever parts the hoof, and is cloven-footed, and chews the cud among the animals, that you may eat.
Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat.
Any among the animals that has a divided hoof and has a split cleft in the hoof, such you may eat.
You may eat any animal that has split hoofs completely divided and that chews the cud.
You may eat any among the animals that has a divided hoof (the hooves are completely split in two) and that also chews the cud.
'You may eat any animal that has a divided hoof [that is, a hoof split into two parts especially at its distal extremity] and chews the cud.
'Whatever has a divided hoof, showing split hoofs, and chews the cud, among the animals, that you may eat.
Whatsoeuer parteth the hoofe, and is clouen footed, and cheweth the cudde, among the beastes, that shall ye eate.
Whatever divides a hoof, thus making split hoofs, and chews the cud, among the animals, that you may eat.
any animal that has divided hoofs and chews the cud.
any that has a separate hoof which is completely divided and chews the cud — these animals you may eat.
Whatever hath cloven hoofs, and feet quite split open, and cheweth the cud, among the beasts—that shall ye eat.
If an animal has hooves that are split into two parts, and if that animal also chews the cud, then you may eat the meat from that animal.
Whatever parts the hoof and is cloven-footed and chews the cud, among the animals, you may eat.
Whatever parts the hoof and is cloven-footed and chews the cud among the beasts, that you may eat.
that has divided hoofs and that also chews the cud,
You may eat any animal with divided hooves and that chews the cud.
Any that divides the hoof and is wholly clovenfooted, bringing up the cud, among the living things, you may eat it.
What so euer hath hoffe, & deuydeth it in to two clawes, & cheweth cud amonge the beestes, that shal ye eate.
Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that may ye eat.
You may have as food any beast which has a division in the horn of its foot, and whose food comes back into its mouth to be crushed again.
Whatsoeuer parteth the hoofe, and is clouen footed, and chaweth cud among the beastes, that shall ye eate.
Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat.
Whatsoever parteth the hoofe, and is clouen footed, & cheweth cud among the beasts, that shall ye eate.
Every beast parting the hoof and making divisions of two claws, and chewing the cud among beasts, these ye shall eat.
Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat.
You may eat any animal that has split hooves and that chews the cud.
ye schulen ete `al thing among beestis that hath a clee departid, and chewith code;
any dividing a hoof, and cleaving the cleft of the hoofs, bringing up the cud, among the beasts, it ye do eat.
Whatever parts the hoof, and is clovenfooted, [and] chews the cud, among the beasts, that may you eat.
Whatever parteth the hoof, and is cloven-footed, [and] cheweth the cud among the beasts, that shall ye eat.
Whatever parts the hoof, and is cloven-footed, and chews the cud among the animals, that you may eat.
Among the animals, whatever divides the hoof, having cloven hooves and chewing the cud--that you may eat.
You may eat any animal that has completely split hooves and chews the cud.
You may eat any animal that has hard and divided feet and chews its food again.
Any animal that has divided hoofs and is cleft-footed and chews the cud—such you may eat.
Whatsoever parteth the hoof and is cloven-footed, and cheweth the cud among beasts, that, may ye eat.
Whatsoever hath the hoof divided, and cheweth the cud among the beasts, you shall eat.
Whatever parts the hoof and is cloven-footed and chews the cud, among the animals, you may eat.
'Whatever divides a hoof, thus making split hoofs, and chews the cud, among the animals, that you may eat.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
parteth: Psalms 1:1, Proverbs 9:6, 2 Corinthians 6:17
cheweth: Deuteronomy 6:6, Deuteronomy 6:7, Deuteronomy 16:3-8, Psalms 1:2, Proverbs 2:1, Proverbs 2:2, Proverbs 2:10, Acts 17:11, 1 Timothy 4:15
Reciprocal: Ezekiel 1:7 - like the sole
Cross-References
Then they said, "Come, let's build ourselves a city and a tower that reaches Heaven. Let's make ourselves famous so we won't be scattered here and there across the Earth."
God took one look and said, "One people, one language; why, this is only a first step. No telling what they'll come up with next—they'll stop at nothing! Come, we'll go down and garble their speech so they won't understand each other." Then God scattered them from there all over the world. And they had to quit building the city. That's how it came to be called Babel, because there God turned their language into "babble." From there God scattered them all over the world.
When Peleg was thirty years old, he had Reu. After he had Reu, he lived 209 more years and had other sons and daughters.
The Valley of Siddim was full of tar pits. When the kings of Sodom and Gomorrah fled, they fell into the tar pits, but the rest escaped into the mountains. The four kings captured all the possessions of Sodom and Gomorrah, all their food and equipment, and went on their way. They captured Lot, Abram's nephew who was living in Sodom at the time, taking everything he owned with them.
David emptied the city of its people and put them to slave labor using saws, picks, and axes, and making bricks. He did this to all the Ammonite cities. Then David and the whole army returned to Jerusalem.
I said to myself, "Let's go for it—experiment with pleasure, have a good time!" But there was nothing to it, nothing but smoke. What do I think of the fun-filled life? Insane! Inane! My verdict on the pursuit of happiness? Who needs it? With the help of a bottle of wine and all the wisdom I could muster, I tried my level best to penetrate the absurdity of life. I wanted to get a handle on anything useful we mortals might do during the years we spend on this earth.
"Well now, let me tell you what I'll do to my vineyard: I'll tear down its fence and let it go to ruin. I'll knock down the gate and let it be trampled. I'll turn it into a patch of weeds, untended, uncared for— thistles and thorns will take over. I'll give orders to the clouds: ‘Don't rain on that vineyard, ever!'"
Store up water for the siege. Shore up your defenses. Get down to basics: Work the clay and make bricks. Sorry. Too late. Enemy fire will burn you up. Swords will cut you to pieces. You'll be chewed up as if by locusts. Yes, as if by locusts—a fitting fate, for you yourselves are a locust plague. You've multiplied shops and shopkeepers— more buyers and sellers than stars in the sky! A plague of locusts, cleaning out the neighborhood and then flying off. Your bureaucrats are locusts, your brokers and bankers are locusts. Early on, they're all at your service, full of smiles and promises, But later when you return with questions or complaints, you'll find they've flown off and are nowhere to be found. King of Assyria! Your shepherd-leaders, in charge of caring for your people, Are busy doing everything else but. They're not doing their job, And your people are scattered and lost. There's no one to look after them. You're past the point of no return. Your wound is fatal. When the story of your fate gets out, the whole world will applaud and cry "Encore!" Your cruel evil has seeped into every nook and cranny of the world. Everyone has felt it and suffered.
And now I have a word for you who brashly announce, "Today—at the latest, tomorrow—we're off to such and such a city for the year. We're going to start a business and make a lot of money." You don't know the first thing about tomorrow. You're nothing but a wisp of fog, catching a brief bit of sun before disappearing. Instead, make it a habit to say, "If the Master wills it and we're still alive, we'll do this or that."
And a final word to you arrogant rich: Take some lessons in lament. You'll need buckets for the tears when the crash comes upon you. Your money is corrupt and your fine clothes stink. Your greedy luxuries are a cancer in your gut, destroying your life from within. You thought you were piling up wealth. What you've piled up is judgment.
Gill's Notes on the Bible
Whatsoever parteth the hoof, and is cloven footed,.... That is, whose hoof is parted and cloven quite through; for there are some creatures that have partitions in their feet, but not quite through, they are parted above, but underneath are joined together by a skin; wherefore both these phrases are used to describe the beasts lawful to be eaten: the Egyptians seem to have borrowed this law from the Jews, for Chaeremon says x, that they abstain from such four footed beasts that have only one hoof, or have many partitions, or have no horns: and so the Targum of Jonathan adds here,
"which have horns,''
which, though not in the text, agrees well with the creatures allowed by this law to be eaten, see Deuteronomy 14:4 for such are all horned cattle; nor are there any cattle horned forbid to be eaten:
and cheweth the cud among the beasts, that shall ye eat: who having no upper teeth cannot thoroughly chew their food at once, and therefore bring it up again out of their stomachs into their mouths and chew it over again, that it may be better prepared for digestion in the stomach, and so yield better nourishment; and this makes the flesh of such creatures fitter for food: and these creatures have more stomachs than one; the ventricles for rumination are four; the first is the paunch, which in oxen is so big as to hold food of fifty pound weight, the second the honeycomb, the third the tripe, the fourth the honey tripe, and to which are helpful the pectoral muscle, the abdomen, with the diaphragm y: all this might have a moral and spiritual meaning in it, and may be applied either to ministers of the word; who ought rightly to divide the word of truth, and give to everyone their part, and who should walk uprightly according to it, and who should give themselves up wholly to the meditation of it, and thoroughly digest it; and study to show themselves workmen, that need not to be ashamed; or to private Christians, who have a discerning spirit in spiritual things, and can distinguish not only morality from immorality, but spiritual things from carnal, heavenly things from earthly, the voice of Christ from the voice of a stranger, and the doctrines of Christ from the doctrines of men; and who also walk as they should do, by faith on Christ, in the ways of God, and according to the Gospel; these chew the cud, meditate on the word, feed upon it while delivered, recall it, and have it brought to their remembrance by the divine Spirit, and ponder it in their hearts; see Psalms 1:1.
x Apud Porphyr. de Abstinentia, l. 4. sect. 7. y Scheuchzer. Physic. Sacr. vol. 2. p. 278, 279.
Barnes' Notes on the Bible
Parteth ... - Rather, is clovenfooted and completely separates the hoofs.
Clarke's Notes on the Bible
Verse Leviticus 11:3. Whatsoever parteth the hoof, and is cloven-footed — These two words mean the same thing - a divided hoof, such as that of the ox, where the hoof is divided into two toes, and each toe is cased with horn.
Cheweth the cud — Ruminates; casts up the grass, c., which had been taken into the stomach for the purpose of mastication. Animals which chew the cud, or ruminate, are provided with two, three or four stomachs. The ox has four: in the first or largest, called the ventriculus or paunch, the food is collected without being masticated, the grass, c., being received into it as the beast crops it from the earth. The food, by the force of the muscular coats of this stomach, and the liquors poured in, is sufficiently macerated after which, formed into small balls, it is thrown up by the oesophagus into the mouth, where it is made very small by mastication or chewing, and then sent down into the second stomach, into which the oesophagus or gullet opens, as well as into the first, ending exactly where the two stomachs meet. This is what is termed chewing the cud. The second stomach, which is called the reticulum, honeycomb, bonnet, or king's hood, has a great number of small shallow cells on its inward surface, of a pentagonal or five-sided form, exactly like the cells in a honey-comb in this the food is farther macerated, and then pushed onward into the third stomach, called the omasum or many-plies, because its inward surface is covered with a great number of thin membraneous partitions. From this the food passes into the fourth stomach, called the abomasum, or rede. In this stomach it is digested, and from the digested mass the chyle is formed, which, being absorbed by the lacteal vessels, is afterwards thrown into the mass of blood, and becomes the principle of nutrition to all the solids and fluids of the body. The intention of rumination, or chewing the cud, seems to be, that the food may be sufficiently comminuted, that, being more fully acted on by the stomachs, it may afford the greatest possible portion of nutritive juices.
The word cud is probably not originally Saxon, though found in that language in the same signification in which it is still used. Junius, with great show of probability, derives it from the Cambro-British chwyd, a vomit, as it is the ball of food vomited, or thrown up, from the first stomach or paunch through the oesophagus into the mouth, which is called by this name. Those who prefer a Saxon derivation may have it in the verb [Anglo-Saxon] whence our word chew; and so cud might be considered a contraction of chewed, but this is not so likely as the preceding.
