Leviticus11
English Standard Version
1And the Lord to and , to them,
2 to the of , , are the that you may among all the that are on the .
3 the and is - and the , among the , you may .
4 , among those that the or the , you shall not these: The , because it the but does not the , is to you.
5And the , because it the but does not the , is to you.
6And the , because it the but does not the , is to you.
7And the , because it the and is but does not the , is to you.
8You shall not any of their , and you shall not their ; they are to you.
9These you may , of that are in the . Everything in the that has and , whether in the or in the , you may .
10But in the or the that does have and , of the in the and of the that are in the , is to you.
11You shall regard them as ; you shall not any of their , and you shall their .
12 in the that does have and is to you.
13And these you shall the ; they shall not be ; they are : the , the , the ,
14the , the of any ,
15 of any ,
16the , the , the , the of any ,
17the , the , the ,
18the , the , the ,
19the , the of any , the , and the .
20 on all are to you.
21Yet the that on all you may those that have legs their , with to on the .
22 you may : the of any , the of any , the of any , and the of any .
23But other have are to you.
24And by you shall . their shall be until the ,
25and any of their shall his and be until the .
26 that the but is not or does not the is to you. who them shall be .
27And that on their , the that on all , are to you. their shall be until the ,
28and he who their shall his and be until the ; they are to you.
29And these are to you among the that on the : the , the , the of any ,
30the , the , the , the , and the .
31These are to you among that . them when they are shall be until the .
32And on which any of them when they are shall be , whether it is an of or a or a or a , is for any . It must be into , and it shall be until the ; then it shall be .
33And if any of them into any , that is in it shall be , and you shall it.
34Any in it that could be , on which , shall be . And all that could be from every such shall be .
35And on any part of their shall be . Whether or , it shall be broken in . They are and shall remain for you.
36 , a or a shall be , but whoever a in them shall be .
37And any part of their upon that is to be , it is ,
38but if is on the and any part of their on it, it is to you.
39And any which you may , whoever its shall be until the ,
40and whoever of its shall his and be until the . And whoever the shall his and be until the .
41 thing that on the is ; it shall not be .
42 on its , and on all , or , thing that on the , you shall not , for they are .
43You shall not with any thing that , and you shall not yourselves with them, and become through them.
44For I am the Lord your . yourselves therefore, and be , for I am . You shall not with any thing that on the .
45For I am the Lord who brought you out of the of to be your . You shall therefore be , for I am .
46This is the about and and every that through the and every that on the ,
47to make a the and the and the that may be and the that may not be .
Study Guide
Public-domain commentary and original-language notes for Leviticus 11.
Chapter Summary
In this chapter: What animals were clean and unclean. (1-47).
vv1-47
These laws seem to have been intended, 1. As a test of the people's obedience, as Adam was forbidden to eat of the tree of knowledge; and to teach them self-denial, and the government of their appetites. 2. To keep the Israelites distinct from other nations. Many also of these 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 law 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 avoid all temptations to it, or coming near it. The exceptions are very minute, and all were designed to call forth constant care and exactness in their obedience; and to teach us to obey. Whilst we enjoy our Christian liberty, and are free from such burdensome observances, we must be careful not to abuse our liberty. For the Lord hath redeemed 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 are dead in sin; we must be zealous of good works devoted followers of God, and companions of his people.
Key Words
דָבַר: perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
מֹשֶׁה: Mosheh, the Israelite lawgiver
אַהֲרוֹן: Aharon, the brother of Moses
אָמַר: to say (used with great latitude)
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
זֹאת: this (often used adverb)
חַי: alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing), whether literally or figuratively
אָכַל: to eat (literally or figuratively)
בְּהֵמָה: properly, a dumb beast; especially any large quadruped or animal (often collective)
Cross References
Leviticus 11Parallel Deuteronomic law listing clean and unclean beasts, sharing identical taxonomy and criteria.
Supported by Matthew Henry, John Calvin, JFB
Explicitly quotes the divine injunction here: 'Be ye holy; for I am holy.'
Supported by Matthew Henry
Peter's vision of unclean beasts, signaling the end of these Mosaic food restrictions.
Supported by Matthew Henry, John Calvin, JFB
John the Baptist's diet of locusts directly instantiates the exception for permitted leaping insects in verse 22.
Supported by John Calvin
Parallel Deuteronomic law repeating prohibitions on unclean beasts, cloven hoofs, and chewing the cud.
Directly links the duty of priests to distinguish between the unclean and clean.
Supported by Matthew Henry
Echoes the priestly mandate to teach the people the difference between clean and unclean.
Supported by Matthew Henry
Apostolic instruction that believers are no longer to be judged regarding meat or drink.
Supported by Matthew Henry, John Calvin
Identifies food laws as carnal ordinances imposed until the time of reformation.
Supported by Matthew Henry, John Calvin
Condemns Israel's rebellion, specifically citing eating swine's flesh as an abominable act.
Supported by John Calvin
Deuteronomic parallel prohibiting Israel from eating any beast that dies of itself (carcase).
Priestly prohibition against eating what dies of itself or is torn by beasts, causing uncleanness.
Ezekiel reinforces the prohibition for priests eating anything that died of itself or was torn.
Parallels the warning against making oneself abominable by eating unclean creeping things.
Supported by Matthew Henry, JFB
Applies the calling of a holy God as the basis for personal holiness in all conduct.
Supported by Matthew Henry
Explicitly links dietary distinctions to Israel's national separation from other peoples.
Supported by Matthew Henry, JFB
Prophetic condemnation of those sanctifying themselves while eating swine's flesh and abominable things.
Supported by John Calvin
Deuteronomy's parallel prohibition of the swine, reiterating its cloven foot yet lack of cud-chewing.
Supported by John Calvin
Parallel Deuteronomic list detailing forbidden unclean birds and flying insects.
Supported by John Calvin, JFB
Markan account of John the Baptist eating locusts, a clean flying insect according to verse 22.
Reinforces the strict prohibition against touching the carcases of unclean animals.
Supported by Matthew Henry
General law regarding uncleanness contracted by touching dead bodies or carcases.
Matches the specific cleansing ritual: earthen vessels must be broken; wooden vessels must be rinsed.
Reiterates that infected earthen vessels must be broken, illustrating their porous, absorbency characteristics.
Commandment to be holy men; forbids eating meat torn of beasts in the field.
The national calling of Israel to be a kingdom of priests and a holy nation.
Supported by Matthew Henry, JFB
Condemns priests who failed to distinguish or teach the difference between clean and unclean.
Paul declares nothing is unclean of itself, reversing the ceremonial restrictions of Leviticus.
Supported by Matthew Henry
Parallel text prohibiting the camel, hare, and coney for failing the dual test.
Supported by John Calvin
Deuteronomic parallel for clean aquatic life requiring fins and scales.
Supported by John Calvin
Ezekiel's vision of unclean creeping things portrayed on the temple walls, echoing these specific prohibitions.
Paul's analogical use of agricultural sowing seed, which remains clean in Leviticus 11.
Ezekiel appeals to his lifelong obedience to the food laws, never eating what died of itself.
Verbal link with 'goeth upon the belly,' the curse pronounced upon the serpent.
Repeats the central covenantal call to national holiness based on Yahweh's own holiness.
Reiterates the command to sanctify oneself and be holy.