Leviticus 11:6
The rabbit, though it chews the cud, does not have a divided hoof; it is unclean for you.
The rabbit
The Hebrew word used here is "אַרְנֶבֶת" (arnevet), which is traditionally understood to refer to a rabbit or hare. In ancient Israel, the rabbit was a common animal, and its mention here reflects the everyday life and environment of the Israelites. Rabbits were known for their prolific breeding and were often seen as symbols of fertility. However, in the context of Leviticus, the focus is on dietary laws and ritual purity, not symbolism.

though it chews the cud
The phrase "chews the cud" is translated from the Hebrew "מַעֲלֵה גֵּרָה" (ma'aleh gerah). This refers to the process of regurgitating food and re-chewing it, a characteristic of ruminant animals. Rabbits do not technically chew the cud in the same way as ruminants like cows or sheep. However, they do engage in a process called refection, where they re-ingest partially digested food. This distinction highlights the ancient understanding of animal behavior and the importance of observable characteristics in determining dietary laws.

does not have a split hoof
The Hebrew phrase "וּפַרְסָה לֹא יַפְרִיס" (u'parsa lo yafris) refers to the lack of a divided hoof. In Levitical law, animals that are considered clean must both chew the cud and have split hooves. The split hoof is a physical characteristic that is easily observable, making it a practical criterion for distinguishing clean from unclean animals. This requirement underscores the importance of external, visible signs in the ritual purity laws of ancient Israel.

it is unclean for you
The term "unclean" is translated from the Hebrew "טָמֵא" (tamei), which denotes ritual impurity. In the context of Leviticus, being unclean is not necessarily a moral judgment but a state that affects one's ability to participate in religious activities. The dietary laws served to set the Israelites apart from other nations, reinforcing their identity as God's chosen people. The distinction between clean and unclean animals is a reminder of the call to holiness and the need for discernment in daily life.

Persons / Places / Events
1. Moses
The author of Leviticus, who received the laws from God to instruct the Israelites.

2. Israelites
The chosen people of God, to whom the laws of clean and unclean animals were given.

3. Mount Sinai
The place where God delivered the laws to Moses, including dietary laws.

4. The Rabbit
An example of an animal considered unclean under Mosaic Law due to its lack of a split hoof.

5. The Wilderness
The setting where the Israelites received and practiced these laws during their journey to the Promised Land.
Teaching Points
Holiness and Separation
The dietary laws were a means for the Israelites to live distinctively as God's holy people. Today, believers are called to live lives that reflect God's holiness in all areas, not just dietary practices.

Obedience to God's Commands
The Israelites were required to obey God's laws as an act of faith and trust. Similarly, Christians are called to obey God's Word, trusting in His wisdom and sovereignty.

Understanding Context
While the specific dietary laws are not binding on Christians today, understanding their purpose helps us appreciate the continuity and fulfillment of God's plan through Christ.

Spiritual Discernment
Just as the Israelites discerned between clean and unclean, Christians are called to discern between what is spiritually beneficial and what is not, guided by the Holy Spirit.

Unity in Diversity
The New Testament teaches that dietary practices should not divide believers. Unity in Christ transcends cultural and traditional differences.
Bible Study Questions
1. How do the dietary laws in Leviticus 11, including the prohibition of eating rabbits, reflect God's call for His people to be holy and separate?

2. In what ways can the principle of holiness, as seen in Leviticus 11:6, be applied to modern Christian living?

3. How does Peter's vision in Acts 10 challenge or change the understanding of clean and unclean animals from Leviticus 11?

4. What are some practical ways Christians today can practice discernment in their daily lives, similar to the discernment required by the dietary laws?

5. How can Romans 14 guide us in maintaining unity within the church when there are differing opinions on non-essential practices, such as dietary choices?
Connections to Other Scriptures
Genesis 7
Discusses clean and unclean animals in the context of Noah's Ark, showing the concept predates the Mosaic Law.

Deuteronomy 14
Reiterates the dietary laws, emphasizing the importance of holiness and separation.

Acts 10
Peter's vision of clean and unclean animals, illustrating the shift in understanding of dietary laws in the New Testament.

Romans 14
Discusses the freedom in Christ regarding dietary practices, emphasizing faith and conscience.

1 Peter 1:16
Calls believers to be holy, as God is holy, reflecting the underlying principle of the dietary laws.
Clean and UncleanJ.A. Macdonald Leviticus 11:1-8
HolinessS.R. Aldridge Leviticus 11:1-47
The Religious Use of NatureR.M. Edgar Leviticus 11:1-47
Answers to Objections Respecting These RegulationsS. H. Kellogg, D. D.Leviticus 11:2-47
Apologetic Value of This LawS. H. Kellogg, D. D.Leviticus 11:2-47
Bodily HolinessS. H. Kellogg, D. D.Leviticus 11:2-47
Clean and Unclean AnimalsS. H. Kellogg, D. D.Leviticus 11:2-47
Clean and Unclean FishA. A. Bonar.Leviticus 11:2-47
Clean and Unclean InsectsA. A. Bonar.Leviticus 11:2-47
Distinguishing the Precious from the VileW. H. Jellie.Leviticus 11:2-47
LessonsA. Willet, D. D.Leviticus 11:2-47
Lessons from the FowlsA. A. Bonar.Leviticus 11:2-47
Minute EnactmentsJ. Cumming, D. D.Leviticus 11:2-47
The Bat as a TypeA. F. Forrest.Leviticus 11:2-47
The Clean and the UncleanSpurgeon, Charles HaddonLeviticus 11:2-47
The Clean and the UncleanC. H. Mackintosh.Leviticus 11:2-47
The Clean and UncleanJ. A. Seiss, D. D.Leviticus 11:2-47
The Coney UncleanSpurgeon, Charles HaddonLeviticus 11:2-47
The Eagle as a TypeA. F. Forrest.Leviticus 11:2-47
The Hare UncleanSpurgeon, Charles HaddonLeviticus 11:2-47
The Kite as a TypeA. F. Forrest.Leviticus 11:2-47
The Osprey as a TypeA. F. Forrest.Leviticus 11:2-47
The Owl as a TypeA. F. Forrest.Leviticus 11:2-47
The Raven as a TypeA. F. Forrest.Leviticus 11:2-47
The Right Use of ThingsJ. Parker, D. D.Leviticus 11:2-47
The Vulture as a TypeA. F. Forrest.Leviticus 11:2-47
Types of ManhoodA. Willet, D. D.Leviticus 11:2-47
Clean and Unclean - a Lesson on SinW. Clarkson Leviticus 11:4-47
Clean and Unclean - Three Side TruthsW. Clarkson Leviticus 11:4-47
People
Aaron, Hen, Moses, Shaphan
Places
Egypt, Teman
Topics
Bringing, Cheweth, Chews, Cloven, Cud, Divide, Divided, Divideth, Doesn't, Foot, Hare, Hoof, Hoofs, Horn, Parted, Parteth, Rabbit, Split, Though, Unclean, Yet
Dictionary of Bible Themes
Leviticus 11:1-23

     5378   law, OT
     7424   ritual law
     8269   holiness, separation from worldly

Leviticus 11:1-47

     4438   eating
     5773   abstinence, discipline
     7525   exclusiveness

Leviticus 11:4-7

     4604   animals, nature of

Library
Eleventh Day. The Holy one of Israel.
I am the Lord that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. I the Lord which make you holy, am holy.'--Lev. xi. 45, xxi. 8. 'I am the Lord Thy God, the Holy One of Israel, Thy Saviour. Thus saith the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your Holy One, the Creator of Israel, your King.'--Isa. xliii. 3, 14, 15. In the book of Exodus we found God making provision for the Holiness of His people. In the holy
Andrew Murray—Holy in Christ

The Clean and the Unclean
I. It is our firm belief that these distinctions of meats were laid down on purpose TO KEEP THE JEWS AS A DISTINCT PEOPLE, and that herein they might be a type of the people of God, who are also, throughout all ages, to be a distinct and separate people--not of the world, even as Christ was not of the world. You that are conversant with the old Levitical rule, well know that it was quite impossible for the Hebrews to mix with any other nation, without violating the statutes they were commanded to
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 9: 1863

Sanctification is a Mystery.
"Let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of. God." --2 Cor. vii. 1. Sanctification belongs to the mysteries of faith; hence it can not be confessed but as a dogma. By this statement we intend to cut off at once every representation which makes "sanctification" to consist of the human effort to make oneself holy or holier. To become more holy is undoubtedly the duty which rests upon every man. God has condemned all unholiness, as an accursed
Abraham Kuyper—The Work of the Holy Spirit

Fifth Day. Holiness and Redemption.
Sanctify unto me all the first-born.'--Ex. xiii. 2. 'All the first-born are mine; for on the day I smote all the first-born in the land of Egypt I sanctified unto me all the first-born in Israel: mine they shall be: I am the Lord.'--Num. iii. 13, viii. 17. 'For I am the Lord your God that bringeth you up out of the land of Egypt to be your God: ye shall therefore be holy, for I am holy.'--Lev. xi. 45. 'I have redeemed thee; thou art mine.'--Isa. xliii. 1. At Horeb we saw how the
Andrew Murray—Holy in Christ

A Book for Boys and Girls Or, Temporal Things Spritualized.
by John Bunyan, Licensed and entered according to order. London: Printed for, and sold by, R. Tookey, at his Printing House in St. Christopher's Court, in Threadneedle Street, behind the Royal Exchange, 1701. Advertisement by the Editor. Some degree of mystery hangs over these Divine Emblems for children, and many years' diligent researches have not enabled me completely to solve it. That they were written by Bunyan, there cannot be the slightest doubt. 'Manner and matter, too, are all his own.'[1]
John Bunyan—The Works of John Bunyan Volumes 1-3

List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Thirtieth Lesson. An Holy Priesthood;'
An holy priesthood;' Or, The Ministry of Intercession. An holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'--I Peter ii. 5. Ye shall be named the Priests of the Lord.'--Isaiah lxi. 6. THE Spirit of the Lord God is upon me: because the Lord hath anointed me.' These are the words of Jesus in Isaiah. As the fruit of His work all redeemed ones are priests, fellow-partakers with Him of His anointing with the Spirit as High Priest. Like the precious ointment upon
Andrew Murray—With Christ in the School of Prayer

The Destruction of Jerusalem
[Illustration: (drop cap G) Ruins of a Synagogue] God had given to His people a Book foretelling the coming of the Christ--or Messiah, as the word is written in Hebrew--so that they might be prepared and ready for His appearance. Yet when He came they did not receive Him. They were looking for an earthly king, and the beautiful words spoken by the ancient prophets had no meaning to them. When Jesus Christ was born in Bethlehem, the Jews were under the iron rule of the Roman Empire, of which they
Mildred Duff—The Bible in its Making

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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