4 These are the beasts which ye shall eat: the ox, the sheep, and the goat,
5 The hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois.
6 And every beast that parteth the hoof, and cleaveth the cleft into two claws, and cheweth the cud among the beasts, that ye shall eat.
7 Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you.
8 And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcass.
4 These are the beasts H929 which ye shall eat: H398 the ox, H7794 the sheep, H7716 H3775 and the goat, H5795
5 The hart, H354 and the roebuck, H6643 and the fallow deer, H3180 and the wild goat, H689 and the pygarg, H1788 and the wild ox, H8377 and the chamois. H2169
6 And every beast H929 that parteth H6536 the hoof, H6541 and cleaveth H8157 the cleft H8156 into two H8147 claws, H6541 and cheweth H5927 the cud H1625 among the beasts, H929 that ye shall eat. H398
7 Nevertheless these ye shall not eat H398 of them that chew H5927 the cud, H1625 or of them that divide H6536 the cloven H8156 hoof; H6541 as the camel, H1581 and the hare, H768 and the coney: H8227 for they chew H5927 the cud, H1625 but divide H6536 not the hoof; H6541 therefore they are unclean H2931 unto you.
8 And the swine, H2386 because it divideth H6536 the hoof, H6541 yet cheweth not the cud, H1625 it is unclean H2931 unto you: ye shall not eat H398 of their flesh, H1320 nor touch H5060 their dead carcase. H5038
4 These are the beasts which ye may eat: the ox, the sheep, and the goat,
5 the hart, and the gazelle, and the roebuck, and the wild goat, and the pygarg, and the antelope, and the chamois.
6 And every beast that parteth the hoof, and hath the hoof cloven in two, `and' cheweth the cud, among the beasts, that may ye eat.
7 Nevertheless these ye shall not eat of them that chew the cud, or of them that have the hoof cloven: the camel, and the hare, and the coney; because they chew the cud but part not the hoof, they are unclean unto you.
8 And the swine, because he parteth the hoof but cheweth not the cud, he is unclean unto you: of their flesh ye shall not eat, and their carcasses ye shall not touch.
4 `this `is' the beast which ye do eat: ox, lamb of the sheep, or kid of the goats,
5 hart, and roe, and fallow deer, and wild goat, and pygarg, and wild ox, and chamois;
6 and every beast dividing the hoof, and cleaving the cleft into two hoofs, bringing up the cud, among the beasts -- it ye do eat.
7 `Only, this ye do not eat, of those bringing up the cud, and of those dividing the cloven hoof: the camel, and the hare, and the rabbit, for they are bringing up the cud but the hoof have not divided; unclean they `are' to you;
8 and the sow, for it is dividing the hoof, and not `bringing' up the cud, unclean it `is' to you; of their flesh ye do not eat, and against their carcase ye do not come.
4 These are the beasts which ye shall eat: the ox, the sheep, and the goat;
5 the hart, and the gazelle, and the stag, and the wild goat, and the dishon and the oryx, and the wild sheep.
6 And every beast that hath cloven hoofs, and the feet quite split open into double hoofs, [and] which cheweth the cud, among the beasts, that ye shall eat.
7 Only these ye shall not eat of those that chew the cud, or of those with hoofs cloven and split open: the camel, and the hare, and the rock-badger; for they chew the cud, but have not cloven hoofs -- they shall be unclean unto you;
8 and the swine, for it hath cloven hoofs, yet cheweth not the cud -- it shall be unclean unto you. Of their flesh shall ye not eat, and their carcase shall ye not touch.
4 These are the animals which you may eat: the ox, the sheep, and the goat,
5 the hart, and the gazelle, and the roebuck, and the wild goat, and the ibex, and the antelope, and the chamois.
6 Every animal that parts the hoof, and has the hoof cloven in two, [and] chews the cud, among the animals, that may you eat.
7 Nevertheless these you shall not eat of them that chew the cud, or of those who have the hoof cloven: the camel, and the hare, and the rabbit; because they chew the cud but don't part the hoof, they are unclean to you.
8 The pig, because it has a split hoof but doesn't chew the cud, is unclean to you: of their flesh you shall not eat, and their carcasses you shall not touch.
4 These are the beasts which you may have for food: the ox, the sheep, and the goat;
5 The hart, the gazelle, and the roe, the mountain goat and the pygarg and the antelope and the mountain sheep.
6 Any beast which has a division in the horn of its foot and whose food comes back into its mouth to be crushed again, may be used for food.
7 But even among these, there are some which may not be used for food: such as the camel, the hare, and the coney, which are unclean to you, because, though their food comes back, the horn of their feet is not parted in two.
8 And the pig is unclean to you, because though it has a division in the horn of its foot, its food does not come back; their flesh may not be used for food or their dead bodies touched by you.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Deuteronomy 14
Commentary on Deuteronomy 14 Keil & Delitzsch Commentary
The Israelites were not only to suffer no idolatry to rise up in their midst, but in all their walk of life to show themselves as a holy nation of the Lord; and neither to disfigure their bodies by passionate expressions of sorrow for the dead (Deuteronomy 14:1 and Deuteronomy 14:2), nor to defile themselves by unclean food (vv. 3-21). Both of these were opposed to their calling. To bring this to their mind, Moses introduces the laws which follow with the words, “ye are children to the Lord your God.” The divine sonship of Israel was founded upon its election and calling as the holy nation of Jehovah, which is regarded in the Old Testament not as generation by the Spirit of God, but simply as an adoption springing out of the free love of God, as the manifestation of paternal love on the part of Jehovah to Israel, which binds the son to obedience, reverence, and childlike trust towards a Creator and Father, who would train it up into a holy people. The laws in Deuteronomy 14:1 are simply a repetition of Leviticus 19:28 and Leviticus 21:5. למת , with reference to, or on account of, a dead person, is more expressive than לנפשׁ (for a soul) in Leviticus 19:28. The reason assigned for this command in Deuteronomy 14:2 (as in Deuteronomy 7:6) is simply an emphatic elucidation of the first clause of Deuteronomy 14:1. (On the substance of the verse, see Exodus 19:5-6).
With reference to food, the Israelites were to eat nothing whatever that was abominable. In explanation of this prohibition, the laws of Lev 11 relating to clean and unclean animals are repeated in all essential points in vv. 4-20 (for the exposition, see at Lev 11); also in Deuteronomy 14:21 the prohibition against eating any animal that had fallen down dead (as in Exodus 32:30 and Leviticus 17:15), and against boiling a kid in its mother's milk (as in Exodus 23:19).
As the Israelites were to sanctify their food, on the one hand, positively by abstinence from everything unclean, so were they, on the other hand, to do so negatively by delivering the tithes and firstlings at the place where the Lord would cause His name to dwell, and by holding festal meals on the occasion, and rejoicing there before Jehovah their God. This law is introduced with the general precept, “ Thou shalt tithe all the produce of thy seed which groweth out of the field ( יצא construes with an accusative, as in Genesis 9:10, etc.) year by year ” ( שׁנה שׁנה , i.e., every year; cf. Ewald , §313, a .), which recalls the earlier laws concerning the tithe (Leviticus 27:30, and Numbers 18:21, Numbers 18:26.), without repeating them one by one, for the purpose of linking on the injunction to celebrate sacrificial meals at the sanctuary from the tithes and firstlings. Moses had already directed (Deuteronomy 12:6.) that all the sacrificial meals should take place at the sanctuary, and had then alluded to the sacrificial meals to be prepared from the tithes, though only causally, because he intended to speak of them more fully afterwards. This he does here, and includes the firstlings also, inasmuch as the presentation of them was generally associated with that of the tithes, though only causally, as he intends to revert to the firstlings again, which he does in Deuteronomy 15:19. The connection between the tithes of the fruits of the ground and the firstlings of the cattle which were devoted to the sacrificial meals, and the tithes and first-fruits which were to be delivered to the Levites and priests, we have already discussed at Deut 12. The sacrificial meals were to be held before the Lord, in the place where He caused His name to dwell (see at Deuteronomy 12:5), that Israel might learn to fear Jehovah its God always; not, however, as Schultz supposes, that by the confession of its dependence upon Him it might accustom itself more and more to the feeling of dependence. For the fear of the Lord is not merely a feeling of dependence upon Him, but also includes the notion of divine blessedness, which is the predominant idea here, as the sacrificial meals were to furnish the occasion and object of the rejoicing before the Lord. The true meaning therefore is, that Israel might rejoice with holy reverence in the fellowship of its God.
In the land of Canaan, however, where the people would be scattered over a great extent of country, there would be many for whom the fulfilment of this command would be very difficult-would, in fact, appear almost impossible. To meet this difficulty, permission was given for those who lived at a great distance from the sanctuary to sell the tithes at home, provided they could not convey them in kind, and then to spend the money so obtained in the purchase of the things required for the sacrificial meals at the place of the sanctuary. ממּך ירבּה כּי , “ if the way be too great (too far) for thee ,” etc., sc., for the delivery of the tithe. The parenthetical clause, “if Jehovah thy God shall bless thee,” hardly means “if He shall extend thy territory” ( Knobel ), but if He shall bless thee by plentiful produce from the field and the cattle.
“ Turn it into money ,” lit., “give it up for silver,” sc., the produce of the tithe; “and bind the silver in thy hand,” const. praegnans for “bind it in a purse and take it in thy hand...and give the silver for all that thy soul desireth, for oxen and small cattle, for wine and strong drink,” to hold a joyous meal, to which the Levite was also to be invited (as in Deuteronomy 12:12, Deuteronomy 12:18, and Deuteronomy 12:19).
Every third year, on the other hand, they were to separate the whole of the tithe from the year's produce (“bring forth,” sc., from the granary), and leaven it in their gates (i.e., their towns), and feed the Levites, the strangers, and the widows and orphans with it. They were not to take it to the sanctuary, therefore; but according to Deuteronomy 26:12., after bringing it out, were to make confession to the Lord of what they had done, and pray for His blessing. “ At the end of three years: ” i.e., when the third year, namely the civil year, which closed with the harvest (see at Exodus 23:16), had come to an end. This regulation as to the time was founded upon the observance of the sabbatical year, as we may see from Deuteronomy 15:1, where the seventh year is no other than the sabbatical year. Twice, therefore, within the period of a sabbatical year, namely in the third and sixth years, the tithe set apart for a sacrificial meal was not to be eaten at the sanctuary, but to be used in the different towns of the land in providing festal meals for those who had no possessions, viz., the Levites, strangers, widows, and orphans. Consequently this tithe cannot properly be called the “third tithe,” as it is by many of the Rabbins, but rather the “poor tithe,” as it was simply in the way of applying it that it differed from the “ second” (see Hottinger, de decimies, exerc. viii. pp. 182ff., and my Arch