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  • PARALLEL BIBLE - Leviticus 11:4


    CHAPTERS: Leviticus 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47

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    King James Bible - Leviticus 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.

    World English Bible

    "'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.

    Douay-Rheims - Leviticus 11:4

    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.

    Webster's Bible Translation

    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.

    Original Hebrew

    אך
    389 את 853 זה 2088 לא 3808 תאכלו 398 ממעלי 5927 הגרה 1625 וממפרסי 6536 הפרסה 6541 את 853 הגמל 1581 כי 3588 מעלה 5927 גרה 1625 הוא 1931 ופרסה 6541 איננו 369 מפריס 6536 טמא 2931 הוא׃ 1931

    Treasury of Scriptural Knowledge

    VERSE (4) -
    Ge 7:1,2 De 14:1-29 Isa 52:11 1Co 8:13 1Th 5:22 1Jo 3:4

    SEV Biblia, Chapter 11:4

    Estos sin embargo no comeréis de los que rumian y de los que tienen pezuña: el camello, porque rumia mas no tiene pezuña hendida, habéis de tenerlo por inmundo;

    John Gill's Bible Commentary

    Ver. 4. Nevertheless, these shall ye not eat , etc.] 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 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 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 says four days: Leo Africanus 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 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 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 and Pliny commend the milk of camels; and by the former the flesh of them is said to be exceeding sweet; and Diodorus Siculus relates f222 , 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 says, the Nomades eat the flesh and milk of camels; and so the Africans, according to Leo Africanus f224 ; and a countryman of ours f225 , 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.

    Matthew Henry Commentary

    What
    animals were clean and unclean.

    --These laws seem to have been intended, 1. As a test of the people' obedience, as Adam was forbidden to eat of the tree of knowledge; an to teach them self-denial, and the government of their appetites. 2. To keep the Israelites distinct from other nations. Many also of thes forbidden animals were objects of superstition and idolatry to the heathen. 3. The people were taught to make distinctions between the holy and unholy in their companions and intimate connexions. 4. The la forbad, not only the eating of the unclean beasts, but the touching of them. Those who would be kept from any sin, must be careful to avoi all temptations to it, or coming near it. The exceptions are very minute, and all were designed to call forth constant care and exactnes in their obedience; and to teach us to obey. Whilst we enjoy ou Christian liberty, and are free from such burdensome observances, we must be careful not to abuse our liberty. For the Lord hath redeeme and called his people, that they may be holy, even as he is holy. We must come out, and be separate from the world; we must leave the company of the ungodly, and all needless connexions with those who ar dead in sin; we must be zealous of good works devoted followers of God and companions of his people.

    Ceremonial purification.

    --After the laws concerning clean and unclean food, come the law concerning clean and unclean persons. Man imparts his depraved natur to his offspring, so that, excepting as the atonement of Christ and the sanctification of the Spirit prevent, the original blessing, "Increas and multiply," Ge 1:28, is become to the fallen race a direful curse and communicates sin and misery. Let those women who have receive mercy from God in child-bearing, with all thankfulness own God' goodness to them; and this shall please the Lord better tha sacrifices __________________________________________________________________


    Original Hebrew

    אך 389 את 853 זה 2088 לא 3808 תאכלו 398 ממעלי 5927 הגרה 1625 וממפרסי 6536 הפרסה 6541 את 853 הגמל 1581 כי 3588 מעלה 5927 גרה 1625 הוא 1931 ופרסה 6541 איננו 369 מפריס 6536 טמא 2931 הוא׃ 1931


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47

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