the Second Week after Easter
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Bahasa Indonesia Sehari-hari
Imamat 11:3
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
setiap binatang yang berkuku belah, yaitu yang kukunya bersela panjang, dan yang memamah biak boleh kamu makan.
Dari pada binatang yang berkaki empat segala yang kukunya terbelah dua, yaitu yang bersiratan kukunya serta yang memamah biak, bolehlah kamu makan.
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
And they sayd: Go to, let vs buylde vs a citie and a towre, whose toppe may reache vnto heauen, and let vs make vs a name, lest peraduenture we be scattered abrode into the vpper face of the whole earth.
And the Lorde sayd: Beholde, the people is one, and they haue all one language, and this they begin to do: neither is there any let to them from all those thinges whiche they haue imagined to do.
Come on, let vs go downe, and there confounde their language, that euerye one perceaue not his neighbours speache.
And Peleg liued thirtie yeres, and begat Reu.
And the vale of Siddim was full of slyme pyttes: and the kynges of Sodome and Gomorrhe fledde, and fell there, and they that remayned, fledde to the mountayne.
And they made their lyues bytter vnto them in that cruell bondage, in claye, and bricke, and all maner of worke in the fielde: for all their bondage wherein they serued them was ful of tirannie.
And when she coulde no longer hyde hym, she toke a basket [made] of bull russhes, and dawbed it with slyme and pitche, and layed the chylde therein, and put it in the flagges by the riuers brinke
And he caryed away the people that was therein, & put them vnder sawes, and vnder iron harrowes, and vnder axes of iron, & thrust them into the tylekyll: thus dyd he with all the cities of the children of Ammon. And so Dauid and al the people returned vnto Hierusalem.
They courage them selues in mischiefe: and comune among them selues how they may lay snares, and say, who shall see them?
If they say, come with vs, let vs lay wayte for blood, and lurke priuily for the innocent without a cause:
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.
