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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The ceremonial law is described by the apostle (Heb. ix. 9, 10) to consist, not only "in gifts and sacrifices," which hitherto have been treated of in this book, but "in meats, and drinks, and divers washings" from ceremonial uncleanness, the laws concerning which begin with this chapter, which puts a difference between some sorts of flesh-meat and others, allowing some to be eaten as clean and forbidding others as unclean. "There is one kind of flesh of men." Nature startles at the thought of eating this, and none do it but such as have arrived at the highest degree of barbarity, and become but one remove from brutes; therefore there needed no law against it. But there is "another kind of flesh of beasts," concerning which the law directs here (ver. 1-8), "another of fishes" (ver. 9-12), "another of birds" (ver. 13-19), and "another of creeping things," which are distinguished into two sorts, flying creeping things (ver. 20-28) and creeping things upon the earth, ver. 29-43. And the law concludes with the general rule of holiness, and reasons for it, ver. 44, &c.
Adam Clarke: Commentary on the Bible - 1831
Laws concerning clean and unclean animals, Lev 11:1, Lev 11:2. Of Quadrupeds, those are clean which divide the hoof and chew the cud, Lev 11:3. Those to be reputed unclean which do not divide the hoof, though they chew the cud, Lev 11:4-6. Those to be reputed unclean also which, though they divide the hoof, do not chew the cud, Lev 11:7. Whosoever eats their flesh, or touches their carcasses, shall be reputed unclean, Lev 11:8. Of Fish, those are clean, and may be eaten which have fins and scales, Lev 11:9. Those which have not fins and scales to be reputed unclean, Lev 11:10-12. Of Fowls, those which are unclean, Lev 11:13-21. Of Insects, the following may be eaten: the bald locust, beetle, and grasshopper, Lev 11:22. All others are unclean and abominable, their flesh not to be eaten, nor their bodies touched, Lev 11:23-25. Farther directions relative to unclean beasts, Lev 11:26-28. Of Reptiles, and some small quadrupeds, those which are unclean, Lev 11:29, Lev 11:39. All that touch them shall be unclean, Lev 11:31; and the things touched by their dead carcasses are unclean also, Lev 11:32-35. Large fountains, or pits of water, are not defiled by their carcasses, provided a part of the water be drawn out, Lev 11:36. Nor do they defile seed by accidentally touching it, provided the water which has touched their flesh do not touch or moisten the seed, Lev 11:37, Lev 11:38. A beast that dieth of itself is unclean, and may not be touched or eaten, Lev 11:39, Lev 11:40. All creeping things are abominable, Lev 11:41-44. The reason given for these laws, Lev 11:45-47.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lev 11:1, What beasts may; Lev 11:4, and what may not be eaten; Lev 11:9, What fishes; Lev 11:13, What fowls; Lev 11:29, The creeping things which are unclean.
Carl Friedrich Keil and Franz Delitzsch

Laws Relating to Clean and Unclean Animals - Leviticus 11
The regulation of the sacrifices and institution of the priesthood, by which Jehovah opened up to His people the way of access to His grace and the way to sanctification of life in fellowship with Him, were followed by instructions concerning the various things which hindered and disturbed this living fellowship with God the Holy One, as being manifestations and results of sin, and by certain rules for avoiding and removing these obstructions. For example, although sin has its origin and proper seat in the soul, it pervades the whole body as the organ of the soul, and shatters the life of the body, even to its complete dissolution in death and decomposition; whilst its effects have spread from man to the whole of the earthly creation, inasmuch as not only did man draw nature with him into the service of sin, in consequence of the dominion over it which was given him by God, but God Himself, according to a holy law of His wise and equitable government, made the irrational creature subject to "vanity" and "corruption" on account of the sin of man (Rom 8:20-21), so that not only did the field bring forth thorns and thistles, and the earth produce injurious and poisonous plants (see at Gen 3:18), but the animal kingdom in many of its forms and creatures bears the image of sin and death, and is constantly reminding man of the evil fruit of his fall from God. It is in this penetration of sin into the material creation that we may find the explanation of the fact, that from the very earliest times men have neither used every kind of herb nor every kind of animal as food; but that, whilst they have, as it were, instinctively avoided certain plants as injurious to health or destructive to life, they have also had a horror naturalis, i.e., an inexplicable disgust, at many of the animals, and have avoided their flesh as unclean. A similar horror must have been produced upon man from the very first, before his heart was altogether hardened, by death as the wages of sin, or rather by the effects of death, viz., the decomposition of the body; and different diseases and states of the body, that were connected with symptoms of corruption and decomposition, may also have been regarded as rendering unclean. Hence in all the nations and all the religions of antiquity we find that contrast between clean and unclean, which was developed in a dualistic form, it is true, in many of the religious systems, but had its primary root in the corruption that had entered the world through sin. This contrast was limited in the Mosaic law to the animal food of the Israelites, to contact with dead animals and human corpses, and to certain bodily conditions and diseases that are associated with the decomposition, pointing out most minutely the unclean objects and various defilements within these spheres, and prescribing the means for avoiding or removing them.
The instructions in the chapter before us, concerning the clean and unclean animals, are introduced in the first place as laws of food (Lev 11:2); but they pass beyond these bounds by prohibiting at the same time all contact with animal carrion (Lev 11:8, Lev 11:11, Lev 11:24.), and show thereby that they are connected in principle and object with the subsequent laws of purification (ch. 12-15), to which they are to be regarded as a preparatory introduction.
John Gill
INTRODUCTION TO LEVITICUS 11
This chapter treats of creatures clean and unclean, as fit or not fit to be eaten; and first of beasts, whose signs are given, Lev 11:1 then of fishes, which are likewise described, Lev 11:9 after that of fowls, and those that are not to be eaten are particularly named, Lev 11:13 next of creeping things, which are distinguished into two sorts, as flying creeping things, of which those that are unclean, their carcasses are not even to be touched, as neither the carcasses of unclean beasts, Lev 11:20 and creeping things on the earth, which defile by touching, as well as eating, and make everything unclean, upon which, being dead, they fall, Lev 11:29 and these laws are enforced from the holiness and goodness of God, Lev 11:44 and the chapter is concluded with a recapitulation of them, Lev 11:46.
11:111:1: Խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի եւ Ահարոնի հետ ու ասաց.
11 Տէրը խօսեցաւ Մովսէսին ու Ահարոնին՝ ըսելով.
Խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի եւ ասէ:

11:1: Խօսեցաւ Տէր ընդ Մովսիսի եւ ընդ Ահարոնի՝ եւ ասէ.
1 Տէրը խօսեց Մովսէսի եւ Ահարոնի հետ ու ասաց.
11 Տէրը խօսեցաւ Մովսէսին ու Ահարոնին՝ ըսելով.
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11:11: И сказал Господь Моисею и Аарону, говоря им:
11:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron λέγων λεγω tell; declare
11:1 וַ wa וְ and יְדַבֵּ֧ר yᵊḏabbˈēr דבר speak יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses וְ wᵊ וְ and אֶֽל־ ʔˈel- אֶל to אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron לֵ lē לְ to אמֹ֥ר ʔmˌōr אמר say אֲלֵהֶֽם׃ ʔᵃlēhˈem אֶל to
11:1. locutus est Dominus ad Mosen et Aaron dicensAnd the Lord spoke to Moses and Aaron, saying:
1. And the LORD spake unto Moses and to Aaron, saying unto them,
11:1. And the Lord spoke to Moses and Aaron, saying:
11:1. And the LORD spake unto Moses and to Aaron, saying unto them,
And the LORD spake unto Moses and to Aaron, saying unto them:

1: И сказал Господь Моисею и Аарону, говоря им:
11:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
λέγων λεγω tell; declare
11:1
וַ wa וְ and
יְדַבֵּ֧ר yᵊḏabbˈēr דבר speak
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֥ה mōšˌeh מֹשֶׁה Moses
וְ wᵊ וְ and
אֶֽל־ ʔˈel- אֶל to
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
לֵ לְ to
אמֹ֥ר ʔmˌōr אמר say
אֲלֵהֶֽם׃ ʔᵃlēhˈem אֶל to
11:1. locutus est Dominus ad Mosen et Aaron dicens
And the Lord spoke to Moses and Aaron, saying:
11:1. And the Lord spoke to Moses and Aaron, saying:
11:1. And the LORD spake unto Moses and to Aaron, saying unto them,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Прежде, чем Израиль, богоизбранное общество Иеговы, начал жить новою теократическою жизнью по Синайскому закону, он должен был быть предохранен от разного рода нечистого (Лев XV:31), как-то: 1) от употребления в пищу нечистых животных (гл. XI); 2) от нечистоты, связанной с половою человеческою жизнью (гл. XII и XV); 3) от нечистоты проказы (гл. XIII–XIV). Законы о всех этих предметах даются Моисею совместно с Аароном (XI:1; XIII:3; XV:11), так как именно священники обязаны были научать сынов Израилевых всем им, в особенности в отличении священного от несвященного, чистого от нечистого (X:10–11). Что касается причины или основания признания в частности целой группы животных нечистыми, то здесь прежде всего, — как и относительно и других видов ритуальной нечистоты древнееврейской, — имеет силу инстинктивное, органическое нерасположение или отвращение человека к известным породам животных и птиц, именно к породам плотоядным и питающимся падалью; потому-то разделение животных на чистых и нечистых не только встречается в библейской древности задолго до Синайского закона — в истории Ноя (Быт VII:2; VIII:20), но и существовало у других народов древности — египтян, арабов, персов, индусов, конечно, с своеобразными видоизменениями в частностях. Затем, физическая нечистота, естественно, служила образом нравственной нечистоты; Иегова, святый Бог Израилев, требуя от Своего народа святости, воспрещает ему употребление в пищу и даже соприкосновение с нечистою пищею и вообще с ритуально нечистыми предметами (ср. ХI:44–45; Исх XXII:30; Втор XIV:21; Чис V:3; Втор XXIII:15). Этого рода постановления должны были выделять народ Божий из среды других народов, воспитывая в нем особую бдительность и памятование о воле Иеговы и чуткую осторожность к возможным осквернением. Действительно, по свидетельству Тацита, законы иудейские о чистой и нечистой пище воздвигли великое средостение между иудеями («separati epulis, discreti cubilibus», Hist. V, с. 5) и другими народами древности. В новое время, по почину Г. Спенсера и др., в Библейских понятиях «чистого» и «нечистого» признают (Nowack, Benzinger, Baentsch и др.) позднейшую дифференциацию древнего первобытного понятия «табу» (доселе сохранившегося у австралийцев и др. дикарей), обозначавшего одновременно и святое, и нечистое, позже же, с развитием религиозного сознания в Израиле, все чистое и святое приурочено было к культу Иеговы, а все нечистое — к культу демонов и тотемов. Некоторую вероятность эта теория имеет, но в целом принята быть не может, как вносящая в развитие ветхозаветного Царства Божия закон чистой натуральной эволюции. Частные мотивы запрещения тех или иных животных более подразумеваются, чем прямо высказываются.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: Distinction of Meats.B. C. 1490.
1 And the LORD spake unto Moses and to Aaron, saying unto them, 2 Speak unto the children of Israel, saying, These are the beasts which ye shall eat among all the beasts that are on the earth. 3 Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat. 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. 5 And the coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. 6 And the hare, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. 7 And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you. 8 Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you.
Now that Aaron was consecrated a high priest over the house of God, God spoke to him with Moses, and appointed them both as joint-commissioners to deliver his will to the people. He spoke both to Moses and to Aaron about this matter; for it was particularly required of the priests that they should put a difference between clean and unclean, and teach the people to do so. After the flood, when God entered into covenant with Noah and his sons, he allowed them to eat flesh (Gen. ix. 13), whereas before they were confined to the productions of the earth. But the liberty allowed to the sons of Noah is here limited to the sons of Israel. They might eat flesh, but not all kinds of flesh; some they must look upon as unclean and forbidden to them, others as clean and allowed them. The law in this matter is both very particular and very strict. But what reason can be given for this law? Why may not God's people have as free a use of all the creatures as other people? 1. It is reason enough that God would have it so: his will, as it is law sufficient, so it is reason sufficient; for his will is his wisdom. He saw good thus to try and exercise the obedience of his people, not only in the solemnities of his altar, but in matters of daily occurrence at their own table, that they might remember they were under authority. Thus God had tried the obedience of man in innocency, by forbidding him to eat of one particular tree. 2. Most of the meats forbidden as unclean are such as were really unwholesome, and not fit to be eaten; and those of them that we think wholesome enough, and use accordingly, as the rabbit, the hare, and the swine, perhaps in those countries, and to their bodies, might be hurtful. And then God in this law did by them but as a wise and loving father does by his children, whom he restrains from eating that which he knows will make them sick. Note, The Lord is for the body, and it is not only folly, but sin against God, to prejudice our health for the pleasing of our appetite. 3. God would thus teach his people to distinguish themselves from other people, not only in their religious worship, but in the common actions of life. Thus he would show them that they must not be numbered among the nations. It should seem there had been, before this, some difference between the Hebrews and other nations in their food, kept up by tradition; for the Egyptians and they would not eat together, Gen. xliii. 32. And even before the flood there was a distinction of beasts into clean and not clean (Gen. vii. 2), which distinction was quite lost, with many other instances of religion, among the Gentiles. But by this law it is reduced to a certainty, and ordered to be kept up among the Jews, that thus, by having a diet peculiar to themselves, they might be kept from familiar conversation with their idolatrous neighbours, and might typify God's spiritual Israel, who not in these little things, but in the temper of their spirits, and the course of their lives, should be governed by a sober singularity, and not be conformed to this world. The learned observe further, That most of the creatures which by this law were to be abominated as unclean were such as were had in high veneration among the heathen, not so much for food as for divination and sacrifice to their gods; and therefore those are here mentioned as unclean, and an abomination, which yet they would not be in any temptation to eat, that they might keep up a religious loathing of that for which the Gentiles had a superstitious value. The swine, with the later Gentiles, was sacred to Venus, the owl to Minerva, the eagle to Jupiter, the dog to Hecate, &c., and all these are here made unclean. As to the beasts, there is a general rule laid down, that those which both part the hoof and chew the cud were clean, and those only: these are particularly mentioned in the repetition of this law (Deut. xiv. 4, 5), where it appears that the Israelites had variety enough allowed them, and needed not to complain of the confinement they were under. Those beasts that did not both chew the cud and divide the hoof were unclean, by which rule the flesh of swine, and of hares, and of rabbits, was prohibited to them, though commonly used among us. Therefore, particularly at the eating of any of these, we should give thanks for the liberty granted us in this matter by the gospel, which teaches us that every creature of God is good, and we are to call nothing common or unclean. Some observe a significancy in the rule here laid down for them to distinguish by, or at least think it may be alluded to. Meditation, and other acts of devotion done by the hidden man of the heart, may be signified by the chewing of the cud, digesting our spiritual food; justice and charity towards men, and the acts of a good conversation, may be signified by the dividing of the hoof. Now either of these without the other will not serve to recommend us to God, but both must go together, good affections in the heart and good works in the life: if either be wanting, we are not clean, surely we are not clean. Of all the creatures here forbidden as unclean, none has been more dreaded and detested by the pious Jews than swine's flesh. Many were put to death by Antiochus because they would not eat it. This, probably, they were most in danger of being tempted to, and therefore possessed themselves and their children with a particular antipathy to it, calling it not by its proper name, but a strange thing. It should seem the Gentiles used it superstitiously (Isa. lxv. 4), they eat swine's flesh; and therefore God forbids all use of it to his people, lest they should learn of their neighbours to make that ill use of it. Some suggest that the prohibition of these beasts as unclean was intended to be a caution to the people against the bad qualities of these creatures. We must not be filthy nor wallow in the mire as swine, nor be timorous and faint-hearted as hares, nor dwell in the earth as rabbits; let not man that is in honour make himself like these beasts that perish. The law forbade, not only the eating of them, but the very touching of them; for those that would be kept from any sin must be careful to avoid all temptations to it, and every thing that looks towards it or leads to it.
Adam Clarke: Commentary on the Bible - 1831
11:1: And the Lord spake unto Moses - In the preceding chapter the priests are expressly forbidden to drink wine; and the reason for this law is given also, that they might be able at all times to distinguish between clean and unclean, and be qualified to teach the children of Israel all the statutes which the Lord had spoken, Lev 10:10, Lev 10:11; for as inebriation unfits a person for the regular performance of every function of life, it must be especially sinful in those who minister in holy things, and to whom the teaching of the ignorant, and the cure of souls in general, are entrusted. Scheuchzer has remarked that no Christian state has made any civil law against drunkenness, (he must only mean the German states, for we have several acts of parliament against it in England), and that it is only punished by contempt. "Custom," says he, "that tyrant of the human race, not only permits it, but in some sort authorizes the practice, insomuch that we see priests and ministers of the Church ascend the pulpit in a state of intoxication, judges seat themselves upon the benches, physicians attend their patients, and others attempt to perform the different avocations of life, in the same disgraceful state." - Physic. Sacr., vol. iii., p. 64. This is a horrible picture of German manners; and while we deplore the extensive ravages made by this vice, and the disgrace with which its votaries are overwhelmed, we have reason to thank God that it very rarely has ever appeared in the pulpit, and perhaps was never once seen upon the bench, in our own country. Having delivered the law against drinking wine, Moses proceeds to deliver a series of ordinances, all well calculated to prevent the Israelites from mixing with the surrounding nations, and consequently from being contaminated by their idolatry. In Leviticus 11 he treats of unclean Meats. In Lev 12:1-8, 13, 14, and 15, he treats of unclean Persons, Garments, and Dwellings. In Leviticus 16 he treats of the uncleanness of the Priests and the People, and prescribes the proper expiations and sacrifices for both. In Leviticus 17 he continues the subject, and gives particular directions concerning the mode of offering, etc. In Leviticus 18 he treats of unclean matrimonial connections. In Leviticus 19 he repeats sundry laws relative to these subjects, and introduces some new ones. In Leviticus 20 he mentions certain uncleannesses practiced among the idolatrous nations, and prohibits them on pain of death. In Leviticus 21 he treats of the mourning, marriages, and personal defects of the priests, which rendered them unclean. And in Leviticus 22 he speaks of unclean sacrifices, or such as should not be offered to the Lord. After this, to the close of the book, many important and excellent political and domestic regulations are enjoined, the whole forming an eccleslastico-political system superior to any thing the world ever saw. Bishop Wilson very properly observes that, "by these laws of clean and unclean animals, etc., God did keep this people separated from the idolatrous world: and this is a standing proof, even to the present day, of the Divine authority of these Scriptures; for no power or art of man could have obliged so great and turbulent a nation to submit to such troublesome precepts as the Jews always have submitted to, had they not been fully convinced, from the very first, that the command was from God, and that it was to be obeyed at the peril of their souls."
Albert Barnes: Notes on the Bible - 1834
11:1: Yahweh speaks to Moses and Aaron conjointly. (Compare Lev 13:1; Lev 15:1.) The high priest, in regard to the legal purifications, is treated as co-ordinate with the legislator.
Carl Friedrich Keil and Franz Delitzsch
11:1
Lev 11:1
The laws which follow were given to Moses and Aaron (Lev 11:1; Lev 13:1; Lev 15:1), as Aaron had been sanctified through the anointing to expiate the sins and uncleannesses of the children of Israel.
Lev 11:2-3
(cf. Deut 14:4-8). Of the larger quadrupeds, which are divided in Gen 1:24-25 into beasts of the earth (living wild) and tame cattle, only the cattle (behemah) are mentioned here, as denoting the larger land animals, some of which were reared by man as domesticated animals, and others used as food. Of these the Israelites might eat "whatsoever parteth the hoof and is cloven-footed, and cheweth the cud among the cattle." פּרסת שׁסע שׁסעת, literally "tearing (having) a rent in the hoofs," according to Deut 14:5 into "two claws," i.e., with a hoof completely severed in two. גּרה, rumination, μηρυκισμός (lxx), from גּרר (cf. יגּר Lev 11:7), to draw (Hab 1:15), to draw to and fro; hence to bring up the food again, to ruminate. גּרה מעלת is connected with the preceding words with vav cop. to indicate the close connection of the two regulations, viz., that there was to be the perfectly cloven foot as well as the rumination (cf. Lev 11:4.). These marks are combined in the oxen, sheep, and goats, and also in the stag and gazelle. The latter are expressly mentioned in Deut 14:4-5, where - in addition to the common stag (איּל) and gazelle (צבי, δορκάς, lxx), or dorcas-antelope, which is most frequently met with in Palestine, Syria, and Arabia, of the size of a roebuck, with a reddish brown back and white body, horns sixteen inches long, and fine dark eyes, and the flesh of which, according to Avicenna, is the best of all the wild game-the following five are also selected, viz.: (1) יחמוּר, not βούβαλος, the buffalo (lxx, and Luther), but Damhirsch, a stag which is still much more common in Asia than in Europe and Palestine (see v. Schubert, R. iii. p. 118); (2) אקּו, probably, according to the Chaldee, Syriac, etc., the capricorn (Steinbock), which is very common in Palestine, not τραγέλαφος (lxx, Vulg.), the buck-stag (Bockhirsch), an animal lately discovered in Nubia (cf. Leyrer in Herzog's Cycl. vi. p. 143); (3) דּישׁן, according to the lxx and Vulg. πύραργος, a kind of antelope resembling the stag, which is met with in Africa (Herod. 4, 192), - according to the Chaldee and Syriac, the buffalo-antelope, - according to the Samar. and Arabic, the mountain-stag; (4) תּאו, according to the Chaldee the wild ox, which is also met with in Egypt and Arabia, probably the oryx (lxx, Vulg.), a species of antelope as large as a stag; and (5) זמר, according to the lxx and most of the ancient versions, the giraffe, but this is only found in the deserts of Africa, and would hardly be met with even in Egypt-it is more probably capreae sylvestris species, according to the Chaldee.
Lev 11:4-6
Any animal which was wanting in either of these marks was to be unclean, or not to be eaten. This is the case with the camel, whose flesh is eaten by the Arabs; it ruminates, but it has not cloven hoofs. Its foot is severed, it is true, but not thoroughly cloven, as there is a ball behind, upon which it treads. The hare and hyrax (Klippdachs) were also unclean, because, although they ruminate, they have not cloven hoofs. It is true that modern naturalists affirm that the two latter do not ruminate at all, as they have not the four stomachs that are common to ruminant animals; but they move the jaw sometimes in a manner which looks like ruminating, so that even Linnaeus affirmed that the hare chewed the cud, and Moses followed the popular opinion. According to Bochart, Oedmann, and others, the shaphan is the jerboa, and according to the Rabbins and Luther, the rabbit or coney. But the more correct view is, that it is the wabr of the Arabs, which is still called tsofun in Southern Arabia (hyrax Syriacus), an animal which feeds on plants, a native of the countries of the Lebanon and Jordan, also of Arabia and Africa. They live in the natural caves and clefts of the rocks (Ps 104:18), are very gregarious, being often seen seated in troops before the openings to their caves, and extremely timid as they are quite defenceless (Prov 30:26). They are about the size of rabbits, of a brownish grey or brownish yellow colour, but white under the belly; they have bright eyes, round ears, and no tail. The Arabs eat them, but do not place them before their guests.
(Note: See Shaw, iii. p. 301; Seetzen, ii. p. 228; Robinson's Biblical Researches, p. 387; and Roediger on Gesenius thesaurus, p. 1467.)
Lev 11:7
The swine has cloven hoofs, but does not ruminate; and many of the tribes of antiquity abstained from eating it, partly on account of its uncleanliness, and partly from fear of skin-diseases.
Lev 11:8
"Of their flesh shall ye not eat (i.e., not slay these animals as food), and their carcase (animals that had died) shall ye not touch." The latter applied to the clean or edible animals also, when they had died a natural death (Lev 11:39).
John Gill
11:1 And the Lord spake unto Moses, and unto Aaron,.... The one being the chief magistrate, and the other the high priest, and both concerned to see the following laws put into execution; according to Jarchi, the Lord spoke to Moses that he might speak to Aaron; but being now in office, and one part of his office being to distinguish between clean and unclean, the following discourse is directed equally to him as to Moses:
saying unto them; as follows.
John Wesley
11:1 From the laws concerning the priests, he now comes to those which belong to all the people. God spake to both of them, because the cognizance of the following matters belonged to both: the priest was to direct the people about the things forbidden or allowed, where any doubt or difficulty arose; and the magistrate was to see the direction followed.
Robert Jamieson, A. R. Fausset and David Brown
11:1 BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
the Lord spake unto Moses and to Aaron--These laws, being addressed to both the civil and ecclesiastical rulers in Israel, may serve to indicate the twofold view that is to be taken of them. Undoubtedly the first and strongest reason for instituting a distinction among meats was to discourage the Israelites from spreading into other countries, and from general intercourse with the world--to prevent them acquiring familiarity with the inhabitants of the countries bordering on Canaan, so as to fall into their idolatries or be contaminated with their vices: in short, to keep them a distinct and peculiar people. To this purpose, no difference of creed, no system of polity, no diversity of language or manner, was so subservient as a distinction of meats founded on religion; and hence the Jews, who were taught by education to abhor many articles of food freely partaken of by other people, never, even during periods of great degeneracy, could amalgamate with the nations among which they were dispersed. But although this was the principal foundation of these laws, dietetic reasons also had weight; for there is no doubt that the flesh of many of the animals here ranked as unclean, is everywhere, but especially in warm climates, less wholesome and adapted for food than those which were allowed to be eaten. These laws, therefore, being subservient to sanitary as well as religious ends, were addressed both to Moses and Aaron.
11:211:2: Խօսեցարո՛ւք ընդ որդիսդ Իսրայէլի՝ եւ ասացէ՛ք. Ա՛յս անասունք են զոր ուտիցէք յամենայն անասնոց որ են ՚ի վերայ երկրի։
2 «Դիմեցէ՛ք Իսրայէլի որդիներին եւ ասացէ՛ք. “Սրանք են երկրի վրայ եղած այն անասունները, որ կարող էք ուտել:
2 «Խօսեցէ՛ք Իսրայէլի որդիներուն ու ըսէ՛ք. Երկրի վրայ եղած բոլոր անասուններէն հետեւեալ անասունները պիտի ուտէք.
Խօսեցարուք ընդ որդիսդ Իսրայելի եւ ասացէք. Այս անասունք են զոր ուտիցէք յամենայն անասնոց որ են ի վերայ երկրի:

11:2: Խօսեցարո՛ւք ընդ որդիսդ Իսրայէլի՝ եւ ասացէ՛ք. Ա՛յս անասունք են զոր ուտիցէք յամենայն անասնոց որ են ՚ի վերայ երկրի։
2 «Դիմեցէ՛ք Իսրայէլի որդիներին եւ ասացէ՛ք. “Սրանք են երկրի վրայ եղած այն անասունները, որ կարող էք ուտել:
2 «Խօսեցէ՛ք Իսրայէլի որդիներուն ու ըսէ՛ք. Երկրի վրայ եղած բոլոր անասուններէն հետեւեալ անասունները պիտի ուտէք.
zohrab-1805▾ eastern-1994▾ western am▾
11:22: скажите сынам Израилевым: вот животные, которые можно вам есть из всего скота на земле:
11:2 λαλήσατε λαλεω talk; speak τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel λέγοντες λεγω tell; declare ταῦτα ουτος this; he τὰ ο the κτήνη κτηνος livestock; animal ἃ ος who; what φάγεσθε εσθιω eat; consume ἀπὸ απο from; away πάντων πας all; every τῶν ο the κτηνῶν κτηνος livestock; animal τῶν ο the ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
11:2 דַּבְּר֛וּ dabbᵊrˈû דבר speak אֶל־ ʔel- אֶל to בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say זֹ֤את zˈōṯ זֹאת this הַֽ hˈa הַ the חַיָּה֙ ḥayyˌā חַיָּה wild animal אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תֹּאכְל֔וּ tōḵᵊlˈû אכל eat מִ mi מִן from כָּל־ kkol- כֹּל whole הַ ha הַ the בְּהֵמָ֖ה bbᵊhēmˌā בְּהֵמָה cattle אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:2. dicite filiis Israhel haec sunt animalia quae comedere debetis de cunctis animantibus terraeSay to the children of Israel: These are the animals which you are to eat of all the living things of the earth.
2. Speak unto the children of Israel, saying, These are the living things which ye shall eat among all the beasts that are on the earth.
11:2. Say to the sons of Israel: These are the animals that you ought to eat out of all the living things of the earth.
11:2. Speak unto the children of Israel, saying, These [are] the beasts which ye shall eat among all the beasts that [are] on the earth.
Speak unto the children of Israel, saying, These [are] the beasts which ye shall eat among all the beasts that [are] on the earth:

2: скажите сынам Израилевым: вот животные, которые можно вам есть из всего скота на земле:
11:2
λαλήσατε λαλεω talk; speak
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
λέγοντες λεγω tell; declare
ταῦτα ουτος this; he
τὰ ο the
κτήνη κτηνος livestock; animal
ος who; what
φάγεσθε εσθιω eat; consume
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
κτηνῶν κτηνος livestock; animal
τῶν ο the
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
11:2
דַּבְּר֛וּ dabbᵊrˈû דבר speak
אֶל־ ʔel- אֶל to
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
זֹ֤את zˈōṯ זֹאת this
הַֽ hˈa הַ the
חַיָּה֙ ḥayyˌā חַיָּה wild animal
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תֹּאכְל֔וּ tōḵᵊlˈû אכל eat
מִ mi מִן from
כָּל־ kkol- כֹּל whole
הַ ha הַ the
בְּהֵמָ֖ה bbᵊhēmˌā בְּהֵמָה cattle
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:2. dicite filiis Israhel haec sunt animalia quae comedere debetis de cunctis animantibus terrae
Say to the children of Israel: These are the animals which you are to eat of all the living things of the earth.
11:2. Say to the sons of Israel: These are the animals that you ought to eat out of all the living things of the earth.
11:2. Speak unto the children of Israel, saying, These [are] the beasts which ye shall eat among all the beasts that [are] on the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
11:2: Rather, "These are the animals which ye may eat out of all the beasts;" that is, out of the larger creatures, the quadrupeds, as distinguished from birds and reptiles. See Gen 1:24. Of quadrupeds, those only might be eaten which completely divided the hoof and chew the cud Lev 11:3-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: Deu 14:3-8; Eze 4:14; Dan 1:8; Mat 15:11; Mar 7:15-19; Act 10:12, Act 10:14; Rom 14:2, Rom 14:3, Rom 14:14, Rom 14:15; Ti1 4:4-6; Heb 9:10, Heb 13:9; Of the laws relative to clean and unclean beasts, which are recorded in this chapter and Deut. 14 the following may be found a useful abstract.
1. In regard to quadrupeds, all beasts that have their feet completely cloven, above as well as below, and at the same time chew the cud, are clean. Those which have neither, or indeed want one of these distinguishing marks, are unclean. This is a systematic division of quadrupeds so excellent, as never yet, after all the improvements in natural history, to have become obsolete, but, on the contrary, to be still considered as useful by the greatest masters of the science.
2. With regard to fishes, Moses has in like manner, made a very simple systematic distinction. All that have scales and fins are clean; all others unclean.
3. Of birds, he merely specifies certain sorts as forbidden, thereby permitting all others to be eaten.
4. Insects, serpents, worms, etc., are prohibited; but with regard, however to those winged insects, which besides four walking legs, also have two longer springing legs (Pedes saltatorii), Moses makes an exception, and under the denomination of locusts, declares them clean in all four stages of their existence.
In Palestine, Arabia, and the adjoining countries, locusts are one of the most common articles of food, and people would be very ill of if they durst not eat them: For, when a swarm of them desolates the fields, they prove in some measure themselves an antidote to the famine which they occasion. They are not only eaten fresh, immediately on their appearance, but the people collect them, and know a method of preserving them for a long time for food, after they have dried them in an oven. - Niebuhr's Description of Arabia, pp. 170-175.
Geneva 1599
11:2 Speak unto the children of Israel, saying, These [are] the beasts which ye (a) shall eat among all the beasts that [are] on the earth.
(a) Or, of which ye may eat.
John Gill
11:2 Speak unto the children of Israel, saying,.... For to them only belong the following laws, and not unto the Gentiles, as Jarchi rightly observes; these were parts of the ceremonial law, which was peculiarly given to them, and lay, among other things, in meats and drinks, and now abolished; for it is not what goes into a man that defiles him; nor is anything common or unclean of itself, but every creature of God is good if received with thanksgiving. The sons of Noah had free liberty, without any restraint or limitation, of using for food any living creature that moved upon the face of the earth; in the choice of which they were left to exercise their reason and judgment, and is the case with us now; but as men have not so nice a smell as some animals have, and cannot distinguish by their senses so well as they what food is most wholesome, which makes the exercise of their reason and judgment necessary, and the people of the Jews being a special people, and for whom the Lord had a peculiar regard; for the sake of their health, and to preserve them from diseases they were subject to, such as the leprosy and others, and to direct them to what was most salubrious and healthful, gave them the following laws; and which, though they are not obligatory upon us, yet may be a direction to us, in the use of what may be most suitable and proper food for us, the difference of climates, and of the constitutions of men's bodies, being considered: not that we are to suppose, that the case of health was the only reason of delivering out these laws to the children of Israel, for other ends, besides that, may be thought to be had in view; as to assert his sovereign right to the creatures, and his disposal of them to them according to his will and pleasure; to lay a restraint on their appetites, to prevent luxury, and to teach them self denial, and compliance with his will; as also to keep them the more from the company and conversation of the Gentiles, by whom they otherwise might be led into idolatry; and to give them an aversion to their idols, to whom the creatures forbidden them to eat, many of them were either now or would be sacred to them; and chiefly to excite to a care for purity, both inward and outward, and create in the man abhorrence of those vices which may be signified by the ill qualities of several of the creatures; and to instruct them in the difference between holy and unholy persons, with whom they should or should not have communion; see Acts 10:11.
these are the beasts that ye shall eat among all the beasts that are on the earth; they are not particularly mentioned here, but they are in Deut 14:4 and they are these ten; the ox, the sheep, and the goat, the hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois; of all which; see Gill on Deut 14:4, Deut 14:5, here only some general things are observed to describe them by, as follow.
John Wesley
11:2 These are the beasts - Though every creature of God be good and pure in itself, yet it pleased God to make a difference between clean and unclean, which he did in part before the flood, Gen 7:2, but more fully here for many reasons; as, To assert his own sovereignty over man, and all the creatures which men may not use but with God's leave. To keep up the wall of partition between the Jews and other nations, which was very necessary for many great and wise purposes. That by bridling their appetite in things in themselves lawful, and some of them very desirable, they might be better prepared and enabled to deny themselves in things simply and grossly sinful. For the preservation of their health, some of the creatures forbidden being, though used by the neighbouring nations, of unwholesome nourishment, especially to the Jews, who were very obnoxious to leprosies. To teach them to abhor that filthiness, and all those ill qualities for which some of these creatures are noted.
11:311:3: Զամենայն անասուն թաթահերձ եւ կճղակաւոր, որոյ յերկուս բաժանեալ իցեն թաթքն՝ եւ որոճիցէ, յանասնոց՝ զա՛յն կերիջիք։
3 Կ’ուտէք բոլոր կճղակաբաշխ՝ թաթերը երկուսի բաժանուած եւ որոճացող կենդանիները:
3 Ամէն ճեղքուած կճղակ ունեցող կճղակաբաշխ ու որոճացող անասուն կրնաք ուտել։
Զամենայն անասուն թաթահերձ եւ կճղակաւոր որոյ յերկուս բաժանեալ իցեն թաթքն եւ որոճիցէ, յանասնոց` զայն կերիջիք:

11:3: Զամենայն անասուն թաթահերձ եւ կճղակաւոր, որոյ յերկուս բաժանեալ իցեն թաթքն՝ եւ որոճիցէ, յանասնոց՝ զա՛յն կերիջիք։
3 Կ’ուտէք բոլոր կճղակաբաշխ՝ թաթերը երկուսի բաժանուած եւ որոճացող կենդանիները:
3 Ամէն ճեղքուած կճղակ ունեցող կճղակաբաշխ ու որոճացող անասուն կրնաք ուտել։
zohrab-1805▾ eastern-1994▾ western am▾
11:33: всякий скот, у которого раздвоены копыта и на копытах глубокий разрез, и который жует жвачку, ешьте;
11:3 πᾶν πας all; every κτῆνος κτηνος livestock; animal διχηλοῦν διχηλεω and; even ὀνυχιστῆρας ονυχιστηρ two χηλῶν χηλη and; even ἀνάγον αναγω lead up; head up μηρυκισμὸν μηρυκισμος in τοῖς ο the κτήνεσιν κτηνος livestock; animal ταῦτα ουτος this; he φάγεσθε εσθιω eat; consume
11:3 כֹּ֣ל׀ kˈōl כֹּל whole מַפְרֶ֣סֶת mafrˈeseṯ פרס break פַּרְסָ֗ה parsˈā פַּרְסָה hoof וְ wᵊ וְ and שֹׁסַ֤עַת šōsˈaʕaṯ שׁסע cleave שֶׁ֨סַע֙ šˈesaʕ שֶׁסַע cleft פְּרָסֹ֔ת pᵊrāsˈōṯ פַּרְסָה hoof מַעֲלַ֥ת maʕᵃlˌaṯ עלה ascend גֵּרָ֖ה gērˌā גֵּרָה cud בַּ ba בְּ in † הַ the בְּהֵמָ֑ה bbᵊhēmˈā בְּהֵמָה cattle אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] תֹּאכֵֽלוּ׃ tōḵˈēlû אכל eat
11:3. omne quod habet divisam ungulam et ruminat in pecoribus comedetisWhatsoever hath the hoof divided, and cheweth the cud among the beasts, you shall eat.
3. Whatsoever parteth the hoof, and is clovenfooted, cheweth the cud, among the beasts, that shall ye eat.
11:3. All that has a divided hoof, and that chews over again, among the cattle, you shall eat.
11:3. Whatsoever parteth the hoof, and is clovenfooted, [and] cheweth the cud, among the beasts, that shall ye eat.
Whatsoever parteth the hoof, and is clovenfooted, [and] cheweth the cud, among the beasts, that shall ye eat:

3: всякий скот, у которого раздвоены копыта и на копытах глубокий разрез, и который жует жвачку, ешьте;
11:3
πᾶν πας all; every
κτῆνος κτηνος livestock; animal
διχηλοῦν διχηλεω and; even
ὀνυχιστῆρας ονυχιστηρ two
χηλῶν χηλη and; even
ἀνάγον αναγω lead up; head up
μηρυκισμὸν μηρυκισμος in
τοῖς ο the
κτήνεσιν κτηνος livestock; animal
ταῦτα ουτος this; he
φάγεσθε εσθιω eat; consume
11:3
כֹּ֣ל׀ kˈōl כֹּל whole
מַפְרֶ֣סֶת mafrˈeseṯ פרס break
פַּרְסָ֗ה parsˈā פַּרְסָה hoof
וְ wᵊ וְ and
שֹׁסַ֤עַת šōsˈaʕaṯ שׁסע cleave
שֶׁ֨סַע֙ šˈesaʕ שֶׁסַע cleft
פְּרָסֹ֔ת pᵊrāsˈōṯ פַּרְסָה hoof
מַעֲלַ֥ת maʕᵃlˌaṯ עלה ascend
גֵּרָ֖ה gērˌā גֵּרָה cud
בַּ ba בְּ in
הַ the
בְּהֵמָ֑ה bbᵊhēmˈā בְּהֵמָה cattle
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
תֹּאכֵֽלוּ׃ tōḵˈēlû אכל eat
11:3. omne quod habet divisam ungulam et ruminat in pecoribus comedetis
Whatsoever hath the hoof divided, and cheweth the cud among the beasts, you shall eat.
11:3. All that has a divided hoof, and that chews over again, among the cattle, you shall eat.
11:3. Whatsoever parteth the hoof, and is clovenfooted, [and] cheweth the cud, among the beasts, that shall ye eat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-8: Чистые и нечистые животные четвероногие млекопитающие. Для них указывается (ст. 3: и д.) два признака чистоты и годности к употреблению в пищу: 1) полная раздельнокопытность — присутствие на копытах животного «глубокого разреза» (Втор XIV:6) и 2) жвачность животного. В параллельной рассматриваемой главе кн. Лев главе Втор XIV, ст. 4–5, названы 10: пород животных, удовлетворяющих обоим требованиям и потому чистых и употребляемых в пищу, но, конечно, под указанные признаки подходили, а потому и употреблялись в пищу, и многие другие породы млекопитающих четвероногих. Отрыгание жвачки — принадлежность только травоядных, след. плотоядные животные этим признаком исключались; признак же раздельнокопытности ограничивал круг самих травоядных. Отсутствие какого-либо из этих двух признаков делало животного нечистым. Первого признака недостает, напр., верблюду — разрез на копытах у него есть, но неглубокий, и копыто его представляет лапообразную подушку; также — тушканчику или горной мыши (евр. schaphan, греч. coirogrullioV ср. Пс CIII:18; Притч XXX:26) и зайцу (ст. 4–6; Втор XIV:7); второй признак отсутствовал, напр., у свиньи, считавшейся у евреев самым нечистым и оскверняющим животным (по раввинам, 9/10: всех нечистот в мире происходит от свиньи, см. Lexic. Buxtorfii под сл. chazir), как по ее нечистоплотности (ее почитали также источником проказы), так и по употреблению ее в языческих жертвоприношениях (название «ядущий свинину» было синонимом идолослужителя, Пс LXV:4; LXVI:17; ср. 2: Мак VI:18; VII:7: и д.). Неядение свинины евреями и в древности, и в новое время считалось одним из характерных черт этой нации (Ювенал в сатире XIV:96: осмеивал иудеев за это). Моральный или аллегорический смысл указанного правила о различении четвероногих животных, по блаж. Феодориту (вопр. 11), таков: «раздвояющее копыто означает различение дел добрых и противоположных им, сверх же сего жизнь не в настоящем только веке, но и в будущем, и предоставление одному веку только необходимого, а другому всего, т. е. души и тела, и относящегося к телу. А отрыгающее жвание означает поучение в божественных словесах».
Adam Clarke: Commentary on the Bible - 1831
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, etc., 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, etc., 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 esophagus into the mouth, where it is made very small by mastication or chewing, and then sent down into the second stomach, into which the esophagus 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 membranous 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 esophagus into the mouth, which is called by this name. Those who prefer a Saxon derivation may have it in the verb whence our word chew; and so cud might be considered a contraction of chewed, but this is not so likely as the preceding.
Albert Barnes: Notes on the Bible - 1834
11:3: Parteth ... - Rather, is clovenfooted and completely separates the hoofs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: parteth: Psa 1:1; Pro 9:6; Co2 6:17
cheweth: Deu 6:6, Deu 6:7, Deu 16:3-8; Psa 1:2; Pro 2:1, Pro 2:2, Pro 2:10; Act 17:11; Ti1 4:15
Geneva 1599
11:3 Whatsoever parteth the (b) hoof, and is clovenfooted, [and] cheweth the cud, among the beasts, that shall ye eat.
(b) He notes four types of beasts, some that chew the cud only, and some that only have the hoof cleft. Others neither chew the cud, nor have the hoof cleft, and the fourth both chew the cud and have the hoof divided, which may be eaten.
John Gill
11:3 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 Deut 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 Ps 1:1.
(x) Apud Porphyr. de Abstinentia, l. 4. sect. 7. (y) Scheuchzer. Physic. Sacr. vol. 2. p. 278, 279.
John Wesley
11:3 Cloven - footed - That is, divided into two parts only: This clause is added to explain and limit the former, as appears from Lev 11:26, for the feet of dogs, cats &c. are parted or cloven into many parts. And cheweth the cud - Heb. and bringeth up the cud, that is, the meat once chewed, out of the stomach in the mouth again, that it may be chewed a second time for better concoction. And this branch is to be joined with the former, both properties being necessary for the allowed beasts. But the reason hereof must be resolved into the will of the law - giver; though interpreters guess that God would hereby signify their duties, by the first, that of discerning between good and evil; and by the latter, that duty of recalling God's word to our minds and meditating upon it.
Robert Jamieson, A. R. Fausset and David Brown
11:3 Whatsoever parteth the hoof, and is cloven-footed, and cheweth the cud--Ruminating animals by the peculiar structure of their stomachs digest their food more fully than others. It is found that in the act of chewing the cud, a large portion of the poisonous properties of noxious plants eaten by them, passes off by the salivary glands. This power of secreting the poisonous effects of vegetables, is said to be particularly remarkable in cows and goats, whose mouths are often sore, and sometimes bleed, in consequence. Their flesh is therefore in a better state for food, as it contains more of the nutritious juices, is more easily digested in the human stomach, and is consequently more easily assimilated. Animals which do not chew the cud, convert their food less perfectly; their flesh is therefore unwholesome, from the gross animal juices with which they abound, and is apt to produce scorbutic and scrofulous disorders. But the animals that may be eaten are those which "part the hoof as well as chew the cud," and this is another means of freeing the flesh of the animal from noxious substances. "In the case of animals with parted hoofs, when feeding in unfavorable situations a prodigious amount of fœtid matter is discharged, and passes off between the toes; while animals with undivided hoofs, feeding on the same ground, become severely affected in the legs, from the poisonous plants among the pasture" [WHITLAW, Code of Health]. All experience attests this, and accordingly the use of ruminating animals (that is, those which both chew the cud and part the hoof) has always obtained in most countries though it was observed most carefully by the people who were favored with the promulgation of God's law.
11:411:4: Բայց յայնցանէ մի՛ ուտիցէք, որք որոճիցեն եւ կճղակահերձ ո՛չ իցեն։ Ո՛ւղտ զի որոճայ՝ եւ թաթն ո՛չ բաժանի, պի՛ղծ իցէ նա ձեզ[973]։ [973] Այլք. Զի որոճայ՝ եւ կճղակն ո՛չ բաժա՛՛։
4 Մի՛ կերէք այն կենդանիները, որոնք թէեւ որոճում են, բայց կճղակաբաշխ չեն, ինչպէս ուղտը, որը թէեւ որոճում է, բայց երկկճղակ չէ, ուրեմն նա ձեզ համար պիղծ է,
4 Բայց որոճացողէն կամ կճղակաբաշխ եղածէն հետեւեալները պիտի չուտէք՝ ուղտը, վասն զի անիկա թէեւ կ’որոճայ, բայց կճղակաբաշխ չէ, անիկա ձեզի անմաքուր ըլլայ
Բայց յայնցանէ մի՛ ուտիցէք, որք որոճիցեն եւ կճղակահերձ ո՛չ իցեն. ուղտ զի որոճայ եւ կճղակն ո՛չ բաժանի, պիղծ իցէ նա ձեզ:

11:4: Բայց յայնցանէ մի՛ ուտիցէք, որք որոճիցեն եւ կճղակահերձ ո՛չ իցեն։ Ո՛ւղտ զի որոճայ՝ եւ թաթն ո՛չ բաժանի, պի՛ղծ իցէ նա ձեզ[973]։
[973] Այլք. Զի որոճայ՝ եւ կճղակն ո՛չ բաժա՛՛։
4 Մի՛ կերէք այն կենդանիները, որոնք թէեւ որոճում են, բայց կճղակաբաշխ չեն, ինչպէս ուղտը, որը թէեւ որոճում է, բայց երկկճղակ չէ, ուրեմն նա ձեզ համար պիղծ է,
4 Բայց որոճացողէն կամ կճղակաբաշխ եղածէն հետեւեալները պիտի չուտէք՝ ուղտը, վասն զի անիկա թէեւ կ’որոճայ, բայց կճղակաբաշխ չէ, անիկա ձեզի անմաքուր ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
11:44: только сих не ешьте из жующих жвачку и имеющих раздвоенные копыта: верблюда, потому что он жует жвачку, но копыта у него не раздвоены, нечист он для вас;
11:4 πλὴν πλην besides; only ἀπὸ απο from; away τούτων ουτος this; he οὐ ου not φάγεσθε εσθιω eat; consume ἀπὸ απο from; away τῶν ο the ἀναγόντων αναγω lead up; head up μηρυκισμὸν μηρυκισμος and; even ἀπὸ απο from; away τῶν ο the διχηλούντων διχηλεω the ὁπλὰς οπλη and; even ὀνυχιζόντων ονυχιζω the κάμηλον καμηλος camel ὅτι οτι since; that ἀνάγει αναγω lead up; head up μηρυκισμὸν μηρυκισμος this; he ὁπλὴν οπλη though; while οὐ ου not διχηλεῖ διχηλεω unclean τοῦτο ουτος this; he ὑμῖν υμιν you
11:4 אַ֤ךְ ʔˈaḵ אַךְ only אֶת־ ʔeṯ- אֵת [object marker] זֶה֙ zˌeh זֶה this לֹ֣א lˈō לֹא not תֹֽאכְל֔וּ ṯˈōḵᵊlˈû אכל eat מִֽ mˈi מִן from מַּעֲלֵי֙ mmaʕᵃlˌê עלה ascend הַ ha הַ the גֵּרָ֔ה ggērˈā גֵּרָה cud וּ û וְ and מִ mi מִן from מַּפְרִיסֵ֖י mmafrîsˌê פרס break הַ ha הַ the פַּרְסָ֑ה pparsˈā פַּרְסָה hoof אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ֠ ha הַ the גָּמָל ggāmˌāl גָּמָל camel כִּֽי־ kˈî- כִּי that מַעֲלֵ֨ה maʕᵃlˌē עלה ascend גֵרָ֜ה ḡērˈā גֵּרָה cud ה֗וּא hˈû הוּא he וּ û וְ and פַרְסָה֙ farsˌā פַּרְסָה hoof אֵינֶ֣נּוּ ʔênˈennû אַיִן [NEG] מַפְרִ֔יס mafrˈîs פרס break טָמֵ֥א ṭāmˌē טָמֵא unclean ה֖וּא hˌû הוּא he לָכֶֽם׃ lāḵˈem לְ to
11:4. quicquid autem ruminat quidem et habet ungulam sed non dividit eam sicut camelus et cetera non comedetis illud et inter inmunda reputabitisBut 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.
4. Nevertheless these shall ye not eat of them that chew the cud, or of them that part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.
11:4. But whatever certainly chews over again, but has a hoof that is not divided, such as the camel and others, these you shall not eat, and you shall consider them to be among what is unclean.
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.
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:

4: только сих не ешьте из жующих жвачку и имеющих раздвоенные копыта: верблюда, потому что он жует жвачку, но копыта у него не раздвоены, нечист он для вас;
11:4
πλὴν πλην besides; only
ἀπὸ απο from; away
τούτων ουτος this; he
οὐ ου not
φάγεσθε εσθιω eat; consume
ἀπὸ απο from; away
τῶν ο the
ἀναγόντων αναγω lead up; head up
μηρυκισμὸν μηρυκισμος and; even
ἀπὸ απο from; away
τῶν ο the
διχηλούντων διχηλεω the
ὁπλὰς οπλη and; even
ὀνυχιζόντων ονυχιζω the
κάμηλον καμηλος camel
ὅτι οτι since; that
ἀνάγει αναγω lead up; head up
μηρυκισμὸν μηρυκισμος this; he
ὁπλὴν οπλη though; while
οὐ ου not
διχηλεῖ διχηλεω unclean
τοῦτο ουτος this; he
ὑμῖν υμιν you
11:4
אַ֤ךְ ʔˈaḵ אַךְ only
אֶת־ ʔeṯ- אֵת [object marker]
זֶה֙ zˌeh זֶה this
לֹ֣א lˈō לֹא not
תֹֽאכְל֔וּ ṯˈōḵᵊlˈû אכל eat
מִֽ mˈi מִן from
מַּעֲלֵי֙ mmaʕᵃlˌê עלה ascend
הַ ha הַ the
גֵּרָ֔ה ggērˈā גֵּרָה cud
וּ û וְ and
מִ mi מִן from
מַּפְרִיסֵ֖י mmafrîsˌê פרס break
הַ ha הַ the
פַּרְסָ֑ה pparsˈā פַּרְסָה hoof
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ֠ ha הַ the
גָּמָל ggāmˌāl גָּמָל camel
כִּֽי־ kˈî- כִּי that
מַעֲלֵ֨ה maʕᵃlˌē עלה ascend
גֵרָ֜ה ḡērˈā גֵּרָה cud
ה֗וּא hˈû הוּא he
וּ û וְ and
פַרְסָה֙ farsˌā פַּרְסָה hoof
אֵינֶ֣נּוּ ʔênˈennû אַיִן [NEG]
מַפְרִ֔יס mafrˈîs פרס break
טָמֵ֥א ṭāmˌē טָמֵא unclean
ה֖וּא hˌû הוּא he
לָכֶֽם׃ lāḵˈem לְ to
11:4. quicquid autem ruminat quidem et habet ungulam sed non dividit eam sicut camelus et cetera non comedetis illud et inter inmunda reputabitis
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.
11:4. But whatever certainly chews over again, but has a hoof that is not divided, such as the camel and others, these you shall not eat, and you shall consider them to be among what is unclean.
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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
11:4: Divideth not the hoof - The toes of the camel are divided above, but they are united below in a sort of cushion or pad resting upon the hard bottom of the foot, which is "like the sole of a shoe." The Moslems eat the flesh of the camel, but it is said not to be wholesome.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: unclean unto you: Gen 7:1, Gen 7:2; Deut. 14:1-29; Isa 52:11; Co1 8:13; Th1 5:22; Jo1 3:4
John Gill
11:4 Nevertheless, these shall ye not eat,.... 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 (z) 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 (a) 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 (b) says four days: Leo Africanus (c) 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 (d) 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 (e) 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 (f) and Pliny (g) commend the milk of camels; and by the former the flesh of them is said to be exceeding sweet; and Diodorus Siculus relates (h), 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 (i) says, the Nomades eat the flesh and milk of camels; and so the Africans, according to Leo Africanus (k); and a countryman of ours (l), 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.
(z) De Part. Animal. l. 3. c. 14. (a) Scheuchzer. ib. p. 280. (b) Nat. Hist. l. 8. c. 18. (c) Descriptio Africae, l. 1. p. 75. (d) Hist. Animal. l. 2. c. 1. (e) L. 11. c. 45. (f) Hist. Animal. l. 6. c. 26. (g) Nat. Hist. l. 11. c. 41. (h) Bibliothec. l. 2. p. 137. (i) Geograph. l. 16. p. 535. (k) Descriptio Africae, l. 1. p. 48. l. 6. 617, 620. Arab. Geogr. Clim. 1. par. 1. 3. (l) Pitts's Account of the Mahometans, c. 8. p. 106. Vid. Hieron, adv. Jovinian. l. 2.
John Wesley
11:4 The camel - An usual food in Arabia, but yielding bad nourishment. Divideth not the hoof - So as to have his foot cloven in two, which being expressed, Lev 11:3, is here to be understood. Otherwise the camel's hoof is divided, but it is but a small and imperfect division.
Robert Jamieson, A. R. Fausset and David Brown
11:4 the camel--It does to a certain extent divide the hoof, for the foot consists of two large parts, but the division is not complete; the toes rest upon an elastic pad on which the animal goes; as a beast of burden its flesh is tough. An additional reason for its prohibition might be to keep the Israelites apart from the descendants of Ishmael.
11:511:5: Եւ նապաստակ զի որոճայ՝ եւ թաթն ո՛չ բաժանի՝ պի՛ղծ իցէ նա ձեզ։
5 նապաստակը, որը թէեւ որոճում է, բայց երկկճղակ չէ, ուրեմն նա ձեզ համար պիղծ է,
5 Եւ ճագարը, վասն զի անիկա կ’որոճայ, բայց կճղակաբաշխ չէ, անիկա ձեզի անմաքուր ըլլայ
Եւ նապաստակ զի որոճայ եւ թաթն ոչ բաժանի, պիղծ իցէ նա ձեզ:

11:5: Եւ նապաստակ զի որոճայ՝ եւ թաթն ո՛չ բաժանի՝ պի՛ղծ իցէ նա ձեզ։
5 նապաստակը, որը թէեւ որոճում է, բայց երկկճղակ չէ, ուրեմն նա ձեզ համար պիղծ է,
5 Եւ ճագարը, վասն զի անիկա կ’որոճայ, բայց կճղակաբաշխ չէ, անիկա ձեզի անմաքուր ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
11:55: и тушканчика, потому что он жует жвачку, но копыта у него не раздвоены, нечист он для вас,
11:5 καὶ και and; even τὸν ο the δασύποδα δασυπους since; that ἀνάγει αναγω lead up; head up μηρυκισμὸν μηρυκισμος this; he καὶ και and; even ὁπλὴν οπλη not διχηλεῖ διχηλεω unclean τοῦτο ουτος this; he ὑμῖν υμιν you
11:5 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁפָ֗ן ššāfˈān שָׁפָן rockbadger כִּֽי־ kˈî- כִּי that מַעֲלֵ֤ה maʕᵃlˈē עלה ascend גֵרָה֙ ḡērˌā גֵּרָה cud ה֔וּא hˈû הוּא he וּ û וְ and פַרְסָ֖ה farsˌā פַּרְסָה hoof לֹ֣א lˈō לֹא not יַפְרִ֑יס yafrˈîs פרס break טָמֵ֥א ṭāmˌē טָמֵא unclean ה֖וּא hˌû הוּא he לָכֶֽם׃ lāḵˈem לְ to
11:5. chyrogryllius qui ruminat ungulamque non dividit inmundus estThe cherogrillus which cheweth the cud, but divideth not the hoof, is unclean.
5. And the coney, because he cheweth the cud but parteth not the hoof, he is unclean unto you.
11:5. The rock rabbit which chews over again, and whose hoof is not divided, is unclean,
11:5. And the coney, because he cheweth the cud, but divideth not the hoof; he [is] unclean unto you.
And the coney, because he cheweth the cud, but divideth not the hoof; he [is] unclean unto you:

5: и тушканчика, потому что он жует жвачку, но копыта у него не раздвоены, нечист он для вас,
11:5
καὶ και and; even
τὸν ο the
δασύποδα δασυπους since; that
ἀνάγει αναγω lead up; head up
μηρυκισμὸν μηρυκισμος this; he
καὶ και and; even
ὁπλὴν οπλη not
διχηλεῖ διχηλεω unclean
τοῦτο ουτος this; he
ὑμῖν υμιν you
11:5
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׁפָ֗ן ššāfˈān שָׁפָן rockbadger
כִּֽי־ kˈî- כִּי that
מַעֲלֵ֤ה maʕᵃlˈē עלה ascend
גֵרָה֙ ḡērˌā גֵּרָה cud
ה֔וּא hˈû הוּא he
וּ û וְ and
פַרְסָ֖ה farsˌā פַּרְסָה hoof
לֹ֣א lˈō לֹא not
יַפְרִ֑יס yafrˈîs פרס break
טָמֵ֥א ṭāmˌē טָמֵא unclean
ה֖וּא hˌû הוּא he
לָכֶֽם׃ lāḵˈem לְ to
11:5. chyrogryllius qui ruminat ungulamque non dividit inmundus est
The cherogrillus which cheweth the cud, but divideth not the hoof, is unclean.
11:5. The rock rabbit which chews over again, and whose hoof is not divided, is unclean,
11:5. And the coney, because he cheweth the cud, but divideth not the hoof; he [is] unclean unto you.
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Adam Clarke: Commentary on the Bible - 1831
11:5: The coney - שפן shaphan, not the rabbit, but rather a creature nearly resembling it, which abounds in Judea, Palestine, and Arabia, and is called by Dr. Shaw daman Israel, and by Mr. Bruce ashkoko. As this creature nearly resembles the rabbit, with which Spain anciently abounded, Bochart supposes that the Phoenicians might have given it the name of שפניה spaniah, from the multitude of שפנים shephanim (or spanim, as others pronounce it) which were found there. Hence the emblem of Spain is a woman sitting with a rabbit at her feet. See a coin of Hadrian in Scheuchzer.
Albert Barnes: Notes on the Bible - 1834
11:5: The coney - The Old English name for a rabbit. The animal meant is the Hyrax Syriacus. It bears some resemblance to the guinea-pig or the marmot, and in its general appearance and habits Pro 30:26; Psa 104:18, it might easily be taken for a rodent. But Cuvier discovered that it is, in its anatomy, a true pachyderm, allied to the rhinoceros and the tapir, inferior to them as it is in size.
He cheweth the cud - The Hyrax has the same habit as the hare, the rabbit, the guinea-pig, and some other rodents, of moving its jaws when it is at rest as if it were masticating. The rodents were familiarly spoken of as ruminating animals, just as the bat was reckoned among birds because it flies (see Lev 11:19), and as whales and their congeners are spoken of as fish, when there is no occasion for scientific accuracy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: the coney: Shaphan, most probably an animal resembling the rabbit, called by Dr. Shaw, daman (probably for ganam) Israel, "Israel's lamb," and by Bruce, ashkoko, which name he imagines is "derived from the singularity of these long herenacious hairs, which, like small thorns, grow about his back, and which an Amhara are called ashok." This curious animal abounds in Judea, Palestine, Arabia, and Ethiopia; and is described as being about seventeen inches when sitting. It has no tail; and at first sight gives the idea of a rat. Its colour is grey, mixed with reddish brown; the belly white, the body covered with strong polished hairs, for the most part about two inches in length; the ears round, and not pointed; the feet round, of a soft, pulpy, tender substance; the toes projecting beyond the nails, which are rather broad than sharp; the upper jaw is longer than the other; it lives upon grain, fruit, and roots, and certainly chews the cud; and it does not burrow like the hare and rabbit, but lives in clefts of the rocks. Psa 104:18; Pro 30:26
but divideth: Job 36:14; Mat 7:26; Rom 2:18-24; Phi 3:18, Phi 3:19; Ti2 3:5; Tit 1:16
John Gill
11:5 And the coney,.... Or rabbit:
because he cheweth the cud; or "though he cheweth"; which yet, some observe, the coney or rabbit does not, it having upper teeth, and therefore they think some other creature is meant by Shaphan, the word here used; and Bochart (m) is of opinion, that the Aljarbuo of the Arabians, a sort of mountain mouse, is meant, which chews the cud and divides not the hoof, and resides in rocks, which agrees with the account of the Shaphan in Prov 30:26 but this is rejected by Dr. Shaw (n), who takes the creature here to be the Daman Israel, or Israel's lamb, an animal of Mount Lebanon, a harmless creature of the same size and quality with the rabbit, and with the like incurvating posture, and disposition or the fore teeth, but is of a browner colour, with smaller eyes, and a head more pointed, like the marmots; the fore feet likewise are short, and the hinder are nearly as long in proportion as those of the jerboa; and though this animal is known to burrow sometimes in the ground, yet its usual residence and refuge is in the holes and clifts of the rocks; but a learned man (o), and very inquisitive in the things of nature, tells us, that the "cuniculus", coney, or rabbit, this sort of animals do chew half an hour after eating:
but divideth not the hoof; which is well known of this creature:
he is unclean unto you; not fit or proper to be eaten of, but to be abstained from as an unclean animal; and may be an emblem of timorous persons, as these creatures by Aristotle (p) are observed to be, and it is well known they are; even of the fearful and unbelieving, reckoned among the impure, who will have their portion in the lake of fire, Rev_ 21:8.
(m) Hierozoic par. 1. l. 3. c. 33. col. 1015, 1016. (n) Travels, p. 177, 348. Ed. 2. (o) Scheuchzer. ut supra, (Physic. Sacr. vol. 2.) p. 281. (p) Hist. Animal. l. 1. c. 1.
John Wesley
11:5 As for the names of the following creatures, seeing the Jews themselves are uncertain and divided about them, it seems improper to trouble the unlearned readers with disputes about them.
Robert Jamieson, A. R. Fausset and David Brown
11:5 the coney--not the rabbit, for it is not found in Palestine or Arabia, but the hyrax, a little animal of the size and general shape of the rabbit, but differing from it in several essential features. It has no tail, singular, long hairs bristling like thorns among the fur on its back; its feet are bare, its nails flat and round, except those on each inner toe of the hind feet, which are sharp and project like an awl. It does not burrow in the ground but frequents the clefts of rocks.
11:611:6: Եւ ճագար զի որոճայ՝ եւ թաթն ո՛չ բաժանի՝ պի՛ղծ իցէ նա ձեզ։
6 ճագարը, որը թէեւ որոճում է, բայց երկկճղակ չէ, ուրեմն նա ձեզ համար պիղծ է,
6 Եւ նապաստակը, որ թէեւ կ’որոճայ, բայց կճղակաբաշխ չէ, անիկա ձեզի անմաքուր ըլլայ։
Եւ ճագար զի որոճայ եւ թաթն ոչ բաժանի, պիղծ իցէ նա ձեզ:

11:6: Եւ ճագար զի որոճայ՝ եւ թաթն ո՛չ բաժանի՝ պի՛ղծ իցէ նա ձեզ։
6 ճագարը, որը թէեւ որոճում է, բայց երկկճղակ չէ, ուրեմն նա ձեզ համար պիղծ է,
6 Եւ նապաստակը, որ թէեւ կ’որոճայ, բայց կճղակաբաշխ չէ, անիկա ձեզի անմաքուր ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:66: и зайца, потому что он жует жвачку, но копыта у него не раздвоены, нечист он для вас;
11:6 καὶ και and; even τὸν ο the χοιρογρύλλιον χοιρογρυλλιος since; that ἀνάγει αναγω lead up; head up μηρυκισμὸν μηρυκισμος this; he καὶ και and; even ὁπλὴν οπλη not διχηλεῖ διχηλεω unclean τοῦτο ουτος this; he ὑμῖν υμιν you
11:6 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַרְנֶ֗בֶת ʔarnˈeveṯ אַרְנֶבֶת hare כִּֽי־ kˈî- כִּי that מַעֲלַ֤ת maʕᵃlˈaṯ עלה ascend גֵּרָה֙ gērˌā גֵּרָה cud הִ֔וא hˈiw הִיא she וּ û וְ and פַרְסָ֖ה farsˌā פַּרְסָה hoof לֹ֣א lˈō לֹא not הִפְרִ֑יסָה hifrˈîsā פרס break טְמֵאָ֥ה ṭᵊmēʔˌā טָמֵא unclean הִ֖וא hˌiw הִיא she לָכֶֽם׃ lāḵˈem לְ to
11:6. lepus quoque nam et ipse ruminat sed ungulam non dividitThe hare also: for that too cheweth the cud, but divideth not the hoof.
6. And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you.
11:6. and so also is the hare, for it too chews over again, yet its hoof is not divided,
11:6. And the hare, because he cheweth the cud, but divideth not the hoof; he [is] unclean unto you.
And the hare, because he cheweth the cud, but divideth not the hoof; he [is] unclean unto you:

6: и зайца, потому что он жует жвачку, но копыта у него не раздвоены, нечист он для вас;
11:6
καὶ και and; even
τὸν ο the
χοιρογρύλλιον χοιρογρυλλιος since; that
ἀνάγει αναγω lead up; head up
μηρυκισμὸν μηρυκισμος this; he
καὶ και and; even
ὁπλὴν οπλη not
διχηλεῖ διχηλεω unclean
τοῦτο ουτος this; he
ὑμῖν υμιν you
11:6
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אַרְנֶ֗בֶת ʔarnˈeveṯ אַרְנֶבֶת hare
כִּֽי־ kˈî- כִּי that
מַעֲלַ֤ת maʕᵃlˈaṯ עלה ascend
גֵּרָה֙ gērˌā גֵּרָה cud
הִ֔וא hˈiw הִיא she
וּ û וְ and
פַרְסָ֖ה farsˌā פַּרְסָה hoof
לֹ֣א lˈō לֹא not
הִפְרִ֑יסָה hifrˈîsā פרס break
טְמֵאָ֥ה ṭᵊmēʔˌā טָמֵא unclean
הִ֖וא hˌiw הִיא she
לָכֶֽם׃ lāḵˈem לְ to
11:6. lepus quoque nam et ipse ruminat sed ungulam non dividit
The hare also: for that too cheweth the cud, but divideth not the hoof.
11:6. and so also is the hare, for it too chews over again, yet its hoof is not divided,
11:6. And the hare, because he cheweth the cud, but divideth not the hoof; he [is] unclean unto you.
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Adam Clarke: Commentary on the Bible - 1831
11:6: The hare - ארנבת arnebeth, as Bochart and others suppose, from ארה arah, to crop, and ניב nib, the produce of the ground, these animals being remarkable for destroying the fruits of the earth. That they are notorious for destroying the tender blade of the young corn, is well known. It is very likely that different species of these animals are included under the general terms שפן shaphan, and ארנבת arnebeth, for some travelers have observed that there are four or five sorts of these animals, which are used for food in the present day in those countries. See Harmer, vol. iii., p. 331, edit. 1808. Some think the mountain rat, marmot, squirrel, and hedgehog, may be intended under the word shaphan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: the hare: Deu 14:7
John Gill
11:6 And the hare, because he cheweth the cud,.... Or, "though he chews" it:
but divideth not the hoof, he is unclean to you; and so not to be eaten; so Plutarch (q) says, that the Jews are said to abstain from the hare, disdaining it as a filthy and unclean animal, and yet was in the greatest esteem with the Romans of any four footed beast, as Martial says (r): Moses, as Bochart (s) and other learned men observe, is the only writer that speaks of the hare as chewing the cud; though they also observe, that Aristotle (t) makes mention of that in common with those that do chew the cud, namely a "coagulum" or "runnet" in its stomach; his words are,"all that have many bellies have what is called a coagulum or runnet, and of them that have but one belly, the hare;''only that: this creature being prone to lust, may be an emblem of lustful persons, who give up themselves to lasciviousness, to work all uncleanness with greediness, Eph 4:19. (The "hare" is this verse may be an animal that is now is extinct but was alive at the time of Moses. It is only other mentioned in Deut 14:7. Editor.)
(q) Sympos. l. 9. c. 5. (r) L. 13. Epigr. 87. (s) Ut supra, (Hierozoic par. 1. l. 3.) c. 31. col. 977. (t) De Part. Animal. l. 3. c. 15. & Hist. Animal. l. 3. c. 21.
Robert Jamieson, A. R. Fausset and David Brown
11:6 the hare--Two species of hare must have been pointed at: the Sinai hare, the hare of the desert, small and generally brown; the other, the hare of Palestine and Syria, about the size and appearance of that known in our own country. Neither the hare nor the coney are really ruminating. They only appear to be so from working the jaws on the grasses they live on. They are not cloven-footed; and besides, it is said that from the great quantity of down upon them, they are very much subject to vermin--that in order to expel these, they eat poisonous plants, and if used as food while in that state, they are most deleterious [WHITLAW].
11:711:7: Եւ խոզ՝ զի թաթահերձ է՝ եւ կճղակս ունի՝ եւ որոճայ ո՛չ, պի՛ղծ իցէ նա ձեզ[974]։ [974] Ոմանք. Եւ խոզ.. եւ ո՛չ որոճայ։
7 խոզը, որը թէեւ կճղակաբաշխ է՝ կճղակներ ունի, բայց չի որոճում, ուրեմն նա ձեզ համար պիղծ է:
7 Եւ խոզը, որ թէեւ կճղակաբաշխ է եւ ճեղքուած կճղակ ունի, բայց չ’որոճար, անիկա ձեզի անմաքուր ըլլայ։
Եւ խոզ զի թաթահերձ է եւ կճղակս ունի եւ որոճայ ոչ, պիղծ իցէ նա ձեզ:

11:7: Եւ խոզ՝ զի թաթահերձ է՝ եւ կճղակս ունի՝ եւ որոճայ ո՛չ, պի՛ղծ իցէ նա ձեզ[974]։
[974] Ոմանք. Եւ խոզ.. եւ ո՛չ որոճայ։
7 խոզը, որը թէեւ կճղակաբաշխ է՝ կճղակներ ունի, բայց չի որոճում, ուրեմն նա ձեզ համար պիղծ է:
7 Եւ խոզը, որ թէեւ կճղակաբաշխ է եւ ճեղքուած կճղակ ունի, բայց չ’որոճար, անիկա ձեզի անմաքուր ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:77: и свиньи, потому что копыта у нее раздвоены и на копытах разрез глубокий, но она не жует жвачки, нечиста она для вас;
11:7 καὶ και and; even τὸν ο the ὗν υς sow ὅτι οτι since; that διχηλεῖ διχηλεω this; he καὶ και and; even ὀνυχίζει ονυχιζω and; even τοῦτο ουτος this; he οὐκ ου not ἀνάγει αναγω lead up; head up μηρυκισμόν μηρυκισμος unclean τοῦτο ουτος this; he ὑμῖν υμιν you
11:7 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ֠ ha הַ the חֲזִיר ḥᵃzîr חֲזִיר swine כִּֽי־ kˈî- כִּי that מַפְרִ֨יס mafrˌîs פרס break פַּרְסָ֜ה parsˈā פַּרְסָה hoof ה֗וּא hˈû הוּא he וְ wᵊ וְ and שֹׁסַ֥ע šōsˌaʕ שׁסע cleave שֶׁ֨סַע֙ šˈesaʕ שֶׁסַע cleft פַּרְסָ֔ה parsˈā פַּרְסָה hoof וְ wᵊ וְ and ה֖וּא hˌû הוּא he גֵּרָ֣ה gērˈā גֵּרָה cud לֹֽא־ lˈō- לֹא not יִגָּ֑ר yiggˈār גרר drag away טָמֵ֥א ṭāmˌē טָמֵא unclean ה֖וּא hˌû הוּא he לָכֶֽם׃ lāḵˈem לְ to
11:7. et sus qui cum ungulam dividat non ruminatAnd the swine, which, though it divideth the hoof, cheweth not the cud.
7. And the swine, because he parteth the hoof, and is clovenfooted, but cheweth not the cud, he is unclean unto you.
11:7. and also the swine, which, though its hoof is divided, does not chew over again.
11:7. And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he [is] unclean to you.
And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he [is] unclean to you:

7: и свиньи, потому что копыта у нее раздвоены и на копытах разрез глубокий, но она не жует жвачки, нечиста она для вас;
11:7
καὶ και and; even
τὸν ο the
ὗν υς sow
ὅτι οτι since; that
διχηλεῖ διχηλεω this; he
καὶ και and; even
ὀνυχίζει ονυχιζω and; even
τοῦτο ουτος this; he
οὐκ ου not
ἀνάγει αναγω lead up; head up
μηρυκισμόν μηρυκισμος unclean
τοῦτο ουτος this; he
ὑμῖν υμιν you
11:7
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ֠ ha הַ the
חֲזִיר ḥᵃzîr חֲזִיר swine
כִּֽי־ kˈî- כִּי that
מַפְרִ֨יס mafrˌîs פרס break
פַּרְסָ֜ה parsˈā פַּרְסָה hoof
ה֗וּא hˈû הוּא he
וְ wᵊ וְ and
שֹׁסַ֥ע šōsˌaʕ שׁסע cleave
שֶׁ֨סַע֙ šˈesaʕ שֶׁסַע cleft
פַּרְסָ֔ה parsˈā פַּרְסָה hoof
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
גֵּרָ֣ה gērˈā גֵּרָה cud
לֹֽא־ lˈō- לֹא not
יִגָּ֑ר yiggˈār גרר drag away
טָמֵ֥א ṭāmˌē טָמֵא unclean
ה֖וּא hˌû הוּא he
לָכֶֽם׃ lāḵˈem לְ to
11:7. et sus qui cum ungulam dividat non ruminat
And the swine, which, though it divideth the hoof, cheweth not the cud.
11:7. and also the swine, which, though its hoof is divided, does not chew over again.
11:7. And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he [is] unclean to you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:7: And the swine - חזיר chazir, one of the most gluttonous, libidinous, and filthy quadrupeds in the universe; and, because of these qualities, sacred to the Venus of the Greeks and Romans, and the Friga of our Saxon ancestors; and perhaps on these accounts forbidden, as well as on account of its flesh being strong and difficult to digest, affording a very gross kind of aliment, apt to produce cutaneous, scorbutic, and scrofulous disorders, especially in hot climates.
Albert Barnes: Notes on the Bible - 1834
11:7: He divide the hoof ... - It is cloven-footed and completely, etc. See Lev 11:3 note. Of all the quadrupeds of which the Law forbids the flesh to be eaten, the pig seems to have been regarded as the most unclean. Compare the marginal references. Several other nations have agreed with the Hebrews in this respect: the reason being that its flesh is unwholesome, especially in warm climates.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: swine: Deu 14:8; Isa 65:4, Isa 66:3, Isa 66:17; Mat 7:6; Luk 8:33, Luk 15:15; Pe2 2:18-22
John Gill
11:7 And the swine, though he divide the hoof, and be cloven footed,.... Not only its hoofs are parted, but cloven quite through, and so in this respect answers Moses's first descriptive character of clean creatures; though Aristotle (u) and Pliny (w) speak of some kind of swine in Illyricum, Paeonia, and other places, which have solid hoofs; but perhaps these were not properly swine, though so called:
yet he cheweth not the cud; and a learned physician observes (x), that such creatures that chew not the cud, so perfect a chyle cannot be elaborated by them as is by those that chew the cud, and therefore their flesh must be less wholesome; and of the swine, he says (y), they have but one belly, and so there is no rumination or chewing the cud by them; wherefore they are to be placed, and are in a lower degree than the camel, the coney, and the hare; and as they cannot digest the chyle so well as those that chew the cud, and also live upon most sordid and filthy food, the eating of swine's flesh, he observes, must produce many inconveniences to the body, as especially scorbutic, arthritic, scabious, and leprous disorders: so Manetho the Egyptian says (z), that he that eats swine's milk is liable to be filled with the leprosy; and Maimonides (a) gives it as the principal reason of its being forbid the Jews, because it is such a filthy creature, and eats such filthy things:
he is unclean to you: and so it has always been accounted by the Jews, and nothing is more abominable to them, as is even testified by Heathen (b) writers; and in this they have been imitated by many nations, particularly the Egyptians, who, as Herodotus says (c), reckon swine a very filthy creature; so that if anyone does but touch it passing by, he is obliged to plunge himself into a river with his clothes on; and keepers of them may not go into any of their temples, nor do the rest of the Egyptians intermarry with them, but they marry among themselves; the reason of this their abhorrence of swine, Aelianus says (d), is because they are so gluttonous that they will not spare their own young, nor abstain from human flesh; and this, says he, is the reason why the Egyptians hate it as an impure and voracious animal: likewise the Arabians entirely abstain from swine's flesh, as Solinus says (e), who adds, that if any of this sort of creatures is carried into Arabia, it immediately dies; and the same Pliny (f) attests: and so the Phoenicians, the near neighbours of the Jews, would not eat the flesh of them; hence Antoninus is said to abstain from it after the manner of the Phoenicians (g), unless the historian should mean the Jews; also the Gallo-Grecians or Galatians (h); nay, even the Indians have such an abhorrence of it, that they would as soon taste of human flesh as taste of that (i), and it is well known that the Mahometans abstain from it; and they have such an aversion to it, that if any chance to kill a wild pig, for tame they have none, they look on the merit of it to be almost equivalent to the killing a Christian in fight (k): now these creatures may be an emblem of filthy and impure sinners, especially apostates, who return to their former impurities and wallow in them, 2Pet 2:22.
(u) Hist. Animal. l. 2. c. 1. (w) Nat. Hist. l. 11. c. 46. (x) Scheuchzer. ut supra, (Physic. Sacr. vol. 2.) p. 282. (y) Ib. p. 284. (z) Apud Aelian. de Animal. l. 10. c. 16. (a) Moreh Nevochim, par. 3. c. 48. (b) "Et vetus indulget", &c. Juvenal. Satyr. 6. "nec distare putant", &c. Ib. Satyr. 14. Vid. Porphyr. de Abstinentia, l. 4. sect. 11, 12. (c) Euterpe, sive, l. 2. c. 47. (d) Ut supra. (Apud Aelian. de Animal. l. 10. c. 16.) (e) Polyhistor. c. 46. (f) Nat. Hist. l. 8. c. 52. (g) Herodian. Hist. l. 5. c. 16. (h) Pausan. Achaica, sive, l. 7. p. 430. (i) Ctesias apud Aelian. de Animal. l. 16. c. 37. (k) Pitts's Account of the Mahometans, p. 163.
Robert Jamieson, A. R. Fausset and David Brown
11:7 the swine--It is a filthy, foul-feeding animal, and it lacks one of the natural provisions for purifying the system, "it cheweth not the cud"; in hot climates indulgence in swine's flesh is particularly liable to produce leprosy, scurvy, and various cutaneous eruptions. It was therefore strictly avoided by the Israelites. Its prohibition was further necessary to prevent their adopting many of the grossest idolatries practised by neighboring nations.
11:811:8: ՚Ի մսոյ նոցա մի՛ ուտիցէք, եւ ՚ի գէշ նոցա մի՛ մերձենայցէք. քանզի պի՛ղծ իցէ ձեզ այն։
8 Ո՛չ դրանց միսը կերէք, ո՛չ էլ դրանց դիակին մօտեցէք, քանի որ դրանք ձեզ համար պիղծ են:
8 Ասոնց միսէն մի՛ ուտէք ու դիակներուն մի՛ դպչիք. ձեզի անմաքուր են։
Ի մսոյ նոցա մի՛ ուտիցէք, եւ ի գէշ նոցա մի՛ մերձենայցէք. քանզի պիղծ իցէ ձեզ այն:

11:8: ՚Ի մսոյ նոցա մի՛ ուտիցէք, եւ ՚ի գէշ նոցա մի՛ մերձենայցէք. քանզի պի՛ղծ իցէ ձեզ այն։
8 Ո՛չ դրանց միսը կերէք, ո՛չ էլ դրանց դիակին մօտեցէք, քանի որ դրանք ձեզ համար պիղծ են:
8 Ասոնց միսէն մի՛ ուտէք ու դիակներուն մի՛ դպչիք. ձեզի անմաքուր են։
zohrab-1805▾ eastern-1994▾ western am▾
11:88: мяса их не ешьте и к трупам их не прикасайтесь; нечисты они для вас.
11:8 ἀπὸ απο from; away τῶν ο the κρεῶν κρεας meat αὐτῶν αυτος he; him οὐ ου not φάγεσθε εσθιω eat; consume καὶ και and; even τῶν ο the θνησιμαίων θνησιμαιος he; him οὐχ ου not ἅψεσθε απτομαι grasp; touch ἀκάθαρτα ακαθαρτος unclean ταῦτα ουτος this; he ὑμῖν υμιν you
11:8 מִ mi מִן from בְּשָׂרָם֙ bbᵊśārˌām בָּשָׂר flesh לֹ֣א lˈō לֹא not תֹאכֵ֔לוּ ṯōḵˈēlû אכל eat וּ û וְ and בְ vᵊ בְּ in נִבְלָתָ֖ם nivlāṯˌām נְבֵלָה corpse לֹ֣א lˈō לֹא not תִגָּ֑עוּ ṯiggˈāʕû נגע touch טְמֵאִ֥ים ṭᵊmēʔˌîm טָמֵא unclean הֵ֖ם hˌēm הֵם they לָכֶֽם׃ lāḵˈem לְ to
11:8. horum carnibus non vescemini nec cadavera contingetis quia inmunda sunt vobisThe flesh of these you shall not eat, nor shall you touch their carcasses, because they are unclean to you.
8. Of their flesh ye shall not eat, and their carcases ye shall not touch; they are unclean unto you.
11:8. The flesh of these you shall not eat, nor shall you touch their carcasses, because they are unclean to you.
11:8. Of their flesh shall ye not eat, and their carcase shall ye not touch; they [are] unclean to you.
Of their flesh shall ye not eat, and their carcase shall ye not touch; they [are] unclean to you:

8: мяса их не ешьте и к трупам их не прикасайтесь; нечисты они для вас.
11:8
ἀπὸ απο from; away
τῶν ο the
κρεῶν κρεας meat
αὐτῶν αυτος he; him
οὐ ου not
φάγεσθε εσθιω eat; consume
καὶ και and; even
τῶν ο the
θνησιμαίων θνησιμαιος he; him
οὐχ ου not
ἅψεσθε απτομαι grasp; touch
ἀκάθαρτα ακαθαρτος unclean
ταῦτα ουτος this; he
ὑμῖν υμιν you
11:8
מִ mi מִן from
בְּשָׂרָם֙ bbᵊśārˌām בָּשָׂר flesh
לֹ֣א lˈō לֹא not
תֹאכֵ֔לוּ ṯōḵˈēlû אכל eat
וּ û וְ and
בְ vᵊ בְּ in
נִבְלָתָ֖ם nivlāṯˌām נְבֵלָה corpse
לֹ֣א lˈō לֹא not
תִגָּ֑עוּ ṯiggˈāʕû נגע touch
טְמֵאִ֥ים ṭᵊmēʔˌîm טָמֵא unclean
הֵ֖ם hˌēm הֵם they
לָכֶֽם׃ lāḵˈem לְ to
11:8. horum carnibus non vescemini nec cadavera contingetis quia inmunda sunt vobis
The flesh of these you shall not eat, nor shall you touch their carcasses, because they are unclean to you.
11:8. The flesh of these you shall not eat, nor shall you touch their carcasses, because they are unclean to you.
11:8. Of their flesh shall ye not eat, and their carcase shall ye not touch; they [are] unclean to you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: they are unclean: Lev 5:2; Isa 52:11; Hos 9:3; Mat 15:11, Mat 15:20; Mar 7:2, Mar 7:15, Mar 7:18; Act 10:10-15; Act 10:28, Act 15:29; Rom 14:14-17, Rom 14:21; Co1 8:8; Co2 6:17; Eph 5:7, Eph 5:11; Col 2:16, Col 2:21-23; Heb 9:10
Geneva 1599
11:8 Of their (c) flesh shall ye not eat, and their carcase shall ye not touch; they [are] unclean to you.
(c) God would that by this for a time they should be discerned as his people from the Gentiles.
John Gill
11:8 Of their flesh shall ye not eat,.... Meaning, not of swine only, but of the camel, coney, and hare:
and their carcass shall ye not touch; which must not be understood of touching them in any sense; for then it would have been unlawful for a Jew to have rode upon a camel, or to take out and make use of hog's lard in medicine; but of touching them in order to kill them, and prepare them for food, and eat them; and indeed all unnecessary touching of them is forbidden, lest it should bring them to the eating of them; though perhaps it may chiefly respect the touching of them dead:
they are unclean to you: one and all of them; for as this was said of each of them in particular, so now of all of them together; and which holds good of all wild creatures not named, to whom the description above belongs, and which used to be eaten by other nations; some of which were called Pamphagi, from eating all sorts, and others Agriophagi, from eating wild creatures, as lions, panthers, elephants (l), &c.
(l) Plin. l. 6. c. 30. Solinus, c. 43.
John Wesley
11:8 Ye shall not touch - Not in order to eating, as may be gathered by comparing this with Gen 3:3. But since the fat and skins of some of the forbidden creatures were useful, for medicinal and other good purposes, and were used by good men, it is not probable that God would have them cast away. Thus God forbad the making of images, Ex 20:4, not universally, but in order to the worshipping them, as Christian interpreters agree.
11:911:9: Եւ ա՛յս է զոր ուտիցէք՝ յամենայնէ որ ՚ի ջուրս իցեն։ Ամենայնի որոյ իցեն թեւք եւ թեփ՝ ՚ի ջուրս եւ ՚ի ծովս եւ ՚ի վտակս, զա՛յնս ուտիցէք[975]։ [975] Այլք. Եւ ՚ի ծովս եւ ՚ի վտակի։
9 Ահա թէ ինչ պիտի ուտէք ջրերի մէջ եղած կենդանիներից. նրանք, որ ունեն լողակներ ու թեփուկ եւ ապրում են ջրերում, ծովերում եւ վտակներում:
9 Ջուրերու մէջ բոլոր եղածներէն հետեւեալները կերէք՝ ջուրերու մէջ, այսինքն ծովերու մէջ եւ գետերու մէջ բոլոր թեւ ու թեփ ունեցողը կրնաք ուտել։
Եւ այս է զոր ուտիցէք յամենայնէ որ ի ջուրս իցեն. ամենայնի որոյ իցեն թեւք եւ թեփ ի ջուրս եւ ի ծովս եւ ի վտակս, զայնս ուտիցէք:

11:9: Եւ ա՛յս է զոր ուտիցէք՝ յամենայնէ որ ՚ի ջուրս իցեն։ Ամենայնի որոյ իցեն թեւք եւ թեփ՝ ՚ի ջուրս եւ ՚ի ծովս եւ ՚ի վտակս, զա՛յնս ուտիցէք[975]։
[975] Այլք. Եւ ՚ի ծովս եւ ՚ի վտակի։
9 Ահա թէ ինչ պիտի ուտէք ջրերի մէջ եղած կենդանիներից. նրանք, որ ունեն լողակներ ու թեփուկ եւ ապրում են ջրերում, ծովերում եւ վտակներում:
9 Ջուրերու մէջ բոլոր եղածներէն հետեւեալները կերէք՝ ջուրերու մէջ, այսինքն ծովերու մէջ եւ գետերու մէջ բոլոր թեւ ու թեփ ունեցողը կրնաք ուտել։
zohrab-1805▾ eastern-1994▾ western am▾
11:99: Из всех [животных], которые в воде, ешьте сих: у которых есть перья и чешуя в воде, в морях ли, или реках, тех ешьте;
11:9 καὶ και and; even ταῦτα ουτος this; he ἃ ος who; what φάγεσθε εσθιω eat; consume ἀπὸ απο from; away πάντων πας all; every τῶν ο the ἐν εν in τοῖς ο the ὕδασιν υδωρ water πάντα πας all; every ὅσα οσος as much as; as many as ἐστὶν ειμι be αὐτοῖς αυτος he; him πτερύγια πτερυγιον pinnacle; flap καὶ και and; even λεπίδες λεπις scale ἐν εν in τοῖς ο the ὕδασιν υδωρ water καὶ και and; even ἐν εν in ταῖς ο the θαλάσσαις θαλασσα sea καὶ και and; even ἐν εν in τοῖς ο the χειμάρροις χειμαρρους this; he φάγεσθε εσθιω eat; consume
11:9 אֶת־ ʔeṯ- אֵת [object marker] זֶה֙ zˌeh זֶה this תֹּֽאכְל֔וּ tˈōḵᵊlˈû אכל eat מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the מָּ֑יִם mmˈāyim מַיִם water כֹּ֣ל kˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹו֩ lˌô לְ to סְנַפִּ֨יר sᵊnappˌîr סְנַפִּיר fin וְ wᵊ וְ and קַשְׂקֶ֜שֶׂת qaśqˈeśeṯ קַשְׂקֶשֶׂת scale בַּ ba בְּ in † הַ the מַּ֗יִם mmˈayim מַיִם water בַּ ba בְּ in † הַ the יַּמִּ֛ים yyammˈîm יָם sea וּ û וְ and בַ va בְּ in † הַ the נְּחָלִ֖ים nnᵊḥālˌîm נַחַל wadi אֹתָ֥ם ʔōṯˌām אֵת [object marker] תֹּאכֵֽלוּ׃ tōḵˈēlû אכל eat
11:9. haec sunt quae gignuntur in aquis et vesci licitum est omne quod habet pinnulas et squamas tam in mari quam in fluminibus et stagnis comedetisThese are the things that breed in the waters, and which it is lawful to eat. All that hath fins, and scales, as well in the sea, as in the rivers, and the pools, you shall eat.
9. These shall ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat.
11:9. These are the things that breed in the waters, and which it is lawful to eat. All that has little fins and scales, as much in the sea, as in the rivers and ponds, you shall eat.
11:9. These shall ye eat of all that [are] in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat.
These shall ye eat of all that [are] in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat:

9: Из всех [животных], которые в воде, ешьте сих: у которых есть перья и чешуя в воде, в морях ли, или реках, тех ешьте;
11:9
καὶ και and; even
ταῦτα ουτος this; he
ος who; what
φάγεσθε εσθιω eat; consume
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
ἐν εν in
τοῖς ο the
ὕδασιν υδωρ water
πάντα πας all; every
ὅσα οσος as much as; as many as
ἐστὶν ειμι be
αὐτοῖς αυτος he; him
πτερύγια πτερυγιον pinnacle; flap
καὶ και and; even
λεπίδες λεπις scale
ἐν εν in
τοῖς ο the
ὕδασιν υδωρ water
καὶ και and; even
ἐν εν in
ταῖς ο the
θαλάσσαις θαλασσα sea
καὶ και and; even
ἐν εν in
τοῖς ο the
χειμάρροις χειμαρρους this; he
φάγεσθε εσθιω eat; consume
11:9
אֶת־ ʔeṯ- אֵת [object marker]
זֶה֙ zˌeh זֶה this
תֹּֽאכְל֔וּ tˈōḵᵊlˈû אכל eat
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
מָּ֑יִם mmˈāyim מַיִם water
כֹּ֣ל kˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹו֩ lˌô לְ to
סְנַפִּ֨יר sᵊnappˌîr סְנַפִּיר fin
וְ wᵊ וְ and
קַשְׂקֶ֜שֶׂת qaśqˈeśeṯ קַשְׂקֶשֶׂת scale
בַּ ba בְּ in
הַ the
מַּ֗יִם mmˈayim מַיִם water
בַּ ba בְּ in
הַ the
יַּמִּ֛ים yyammˈîm יָם sea
וּ û וְ and
בַ va בְּ in
הַ the
נְּחָלִ֖ים nnᵊḥālˌîm נַחַל wadi
אֹתָ֥ם ʔōṯˌām אֵת [object marker]
תֹּאכֵֽלוּ׃ tōḵˈēlû אכל eat
11:9. haec sunt quae gignuntur in aquis et vesci licitum est omne quod habet pinnulas et squamas tam in mari quam in fluminibus et stagnis comedetis
These are the things that breed in the waters, and which it is lawful to eat. All that hath fins, and scales, as well in the sea, as in the rivers, and the pools, you shall eat.
11:9. These are the things that breed in the waters, and which it is lawful to eat. All that has little fins and scales, as much in the sea, as in the rivers and ponds, you shall eat.
11:9. These shall ye eat of all that [are] in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-12: Закон о рыбах, которые и в истории миротворения названы (Быт I:21) ранее птиц. Признаки рыб чистых или дозволенных к употреблению в пищу указаны со всею определенностью — эти рыбы должны иметь: 1) плавательные перья и 2) чешую (по Мишне, Хуллин, III:7, достаточно было присутствия лишь последнего признака, так как первый признак, необходимо предполагается при наличности второго признака). На основании этого закона, евреи и теперь не употребляют в пищу, напр., осетра (так и персы-шииты).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 These shall ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them shall ye eat. 10 And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing which is in the waters, they shall be an abomination unto you: 11 They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination. 12 Whatsoever hath no fins nor scales in the waters, that shall be an abomination unto you. 13 And these are they which ye shall have in abomination among the fowls; they shall not be eaten, they are an abomination: the eagle, and the ossifrage, and the ospray, 14 And the vulture, and the kite after his kind; 15 Every raven after his kind; 16 And the owl, and the night hawk, and the cuckow, and the hawk after his kind, 17 And the little owl, and the cormorant, and the great owl, 18 And the swan, and the pelican, and the gier eagle, 19 And the stork, the heron after her kind, and the lapwing, and the bat.
Here is, 1. A general rule concerning fishes, which were clean and which not. All that had fins and scales they might eat, and only those odd sorts of water-animals that have not were forbidden, v. 9, 10. The ancients accounted fish the most delicate food (so far were they from allowing it on fasting-days, or making it an instance of mortification to eat fish); therefore God did not lay much restraint upon his people in them; for he is a Master that allows his servants not only for necessity but for delight. Concerning the prohibited fish it is said, They shall be an abomination to you (v. 10-12), that is, "You shall count them unclean, and not only not eat of them, but keep at a distance from them." Note, Whatever is unclean should be to us an abomination; touch not the unclean thing. But observe, It was to be an abomination only to Jews; the neighbouring nations were under none of these obligations, nor are these things to be an abomination to us Christians. The Jews were honoured with peculiar privileges, and therefore, lest they should be proud of those, Transeunt cum onere--They were likewise laid under peculiar restraints. Thus God's spiritual Israel, as they are dignified above others by the gospel-covenant of adoption and friendship, so they must be mortified more than others by the gospel-commands of self-denial and bearing the cross. 2. Concerning fowls here is no general rule given, but a particular enumeration of those fowls that they must abstain from as unclean, which implies an allowance of all others. The critics here have their hands full to find out what is the true signification of the Hebrew words here used, some of which still remain uncertain, some sorts of fowls being peculiar to some countries. Were the law in force now, we should be concerned to know with certainty what are prohibited by it; and perhaps if we did, and were better acquainted with the nature of the fowls here mentioned, we should admire the knowledge of Adam, in giving them names expressive of their natures, Gen. ii. 20. But the law being repealed, and the learning in a great measure lost, it is sufficient for us to observe that of the fowls here forbidden, (1.) Some are birds of prey, as the eagle, vulture, &c., and God would have his people to abhor every thing that is barbarous and cruel, and not to live by blood and rapine. Doves that are preyed upon were fit to be food for man and offerings to God; but kites and hawks that prey upon them must be looked upon as an abomination to God and man; for the condition of those that are persecuted for righteousness' sake appears to an eye of faith every way better than that of their persecutors. (2.) Others of them are solitary birds, that abide in dark and desolate places, as the owl and the pelican (Ps. cii. 6), and the cormorant and raven (Isa. xxxiv. 11); for God's Israel should not be a melancholy people, nor affect sadness and constant solitude. (3.) Others of them feed upon that which is impure, as the stork on serpents, others of them on worms; and we must not only abstain from all impurity ourselves, but from communion with those that allow themselves in it. (4.) Others of them were used by the Egyptians and other Gentiles in their divinations. Some birds were reckoned fortunate, others ominous; and their soothsayers had great regard to the flights of these birds, all which therefore must be an abomination to God's people, who must not learn the way of the heathen.
Adam Clarke: Commentary on the Bible - 1831
11:9: Whatsoever hath fins and scales - Because these, of all the fish tribe, are the most nourishing; the others which are without scales, or whose bodies are covered with a thick glutinous matter, being in general very difficult of digestion.
Albert Barnes: Notes on the Bible - 1834
11:9: Any fish, either from salt water or fresh, might be eaten if it had both scales and fins. but no other creature that lives in the waters. Shellfish of all kinds, whether mollusks or crustaceans, and cetaceous animals, were therefore prohibited, as well as fish which appear to have no scales, like the eel; probably because they were considered unwholesome, and (under certain circumstances) found to be so.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: Deu 14:9, Deu 14:10; Act 20:21; Gal 5:6; Jam 2:18; Jo1 5:2-5
Carl Friedrich Keil and Franz Delitzsch
11:9
(cf. Deut 14:9 and Deut 14:10). Of water animals, everything in the water, in seas and brooks, that had fins and scales was edible. Everything else that swarmed in the water was to be an abomination, its flesh was not to be eaten, and its carrion was to be avoided with abhorrence. Consequently, not only were all water animals other than fishes, such as crabs, salamanders, etc., forbidden as unclean; but also fishes without scales, such as eels for example. Numa laid down this law for the Romans: ut pisces qui sqamosi non essent ni pollicerent (sacrificed): Plin. h. n. 32, c. 2, s. 10. In Egypt fishes without scales are still regarded as unwholesome (Lane, Manners and Customs).
John Gill
11:9 These shall ye eat of all that are in the waters,.... In the waters of the sea, or in rivers, pools, and ponds; meaning fishes; for though some persons abstain from eating them entirely, as the Egyptian priests, as Herodotus (m) relates; and it was a part of religion and holiness, not with the Egyptians only, but with the Syrians and Greeks, to forbear eating them (n); and Julian (o) gives two reasons why men should abstain from fishes; the one because what is not sacrificed to the gods ought not to be used for food; and the other is, because these being immersed in the deep waters, look not up to heaven; but God gave the people of Israel liberty of eating them, under certain limitations:
whatsoever hath fins and scales, in the waters, in the seas, and in the rivers, them shall ye eat; some render it disjunctively, "fins or scales" (p); but as Maimonides (q) observes, whatsoever has scales has fins; and who also says, if a fish has but one fin and one scale, it was lawful to eat: fins to fishes are like wings to birds, and oars to boats, with which they swim and move swiftly from place to place; and scales are a covering and a protection of them; and such fishes being much in motion, and so well covered, are less humid and more solid and substantial, and more wholesome: in a spiritual sense, fins may denote the exercise of grace, in which there is a motion of the soul, Godward, Christward, and heavenward; and scales may signify good works, which adorn believers, and protect them from the reproaches and calumnies of men.
(m) Euterpe, sive, l. 2. c. 37. (n) Plutarch. Sympos. p. 730. (o) Orat. 5. p. 330. (p) So Bootius. (q) Hilchot Maacolot Asurot, l. 1. sect. 24.
John Wesley
11:9 Fins and scales - Both of them; such fishes being more cleanly, and more wholesome food than others. The names of them are not particularly mentioned, partly because most of them wanted names, the fish not being brought to Adam and named by him as other creatures were; and partly because the land of Canaan had not many rivers, nor great store of fish.
Robert Jamieson, A. R. Fausset and David Brown
11:9 These shall ye eat . . . whatsoever hath fins and scales--"The fins and scales are the means by which the excrescences of fish are carried off, the same as in animals by perspiration. I have never known an instance of disease produced by eating such fish; but those that have no fins and scales cause, in hot climates, the most malignant disorders when eaten; in many cases they prove a mortal poison" [WHITLAW].
11:1011:10: Եւ ամենայնի որոյ ո՛չ իցեն թեւք եւ թեփ՝ ՚ի ջուրս եւ ՚ի ծովս եւ ՚ի վտակս, մի՛ ուտիցէք, յամենայնէ զոր ջուրքն բղխիցեն, եւ յամենայն շնչոյ կենդանւոյ որ ՚ի ջուրս. քանզի պի՛ղծ է այն, պի՛ղծ լինիցի ձեզ[976]. [976] Այլք. Եւ յամենայնէ շնչոյ կենդան՛՛։
10 Ջրերում, ծովերում ու վտակներում ապրող, բայց լողակներ ու թեփուկ չունեցող կենդանիներ մի՛ կերէք, նոյնպէս եւ՝ այն կենդանիները, որ ջրերից են բխում եւ կամ կենդանի շունչ ունեն ջրերում, քանի որ դրանք պիղծ են եւ պիղծ կը լինեն ձեզ համար:
10 Եւ ծովերու մէջ ու գետերու մէջ եղած բոլոր անթեւ ու անթեփ եղածները՝ ջուրերուն բոլոր զեռունները եւ ջուրերուն մէջ եղած շունչ ունեցող բոլոր կենդանիները՝ պիղծ ըլլան ձեզի։
Եւ ամենայնի որոյ ոչ իցեն թեւք եւ թեփ [194]ի ջուրս եւ`` ի ծովս եւ ի վտակս, մի՛ ուտիցէք, յամենայնէ զոր ջուրքն բղխիցեն, եւ յամենայն շնչոյ կենդանւոյ որ ի ջուրս. քանզի պիղծ է այն, պիղծ լինիցի ձեզ:

11:10: Եւ ամենայնի որոյ ո՛չ իցեն թեւք եւ թեփ՝ ՚ի ջուրս եւ ՚ի ծովս եւ ՚ի վտակս, մի՛ ուտիցէք, յամենայնէ զոր ջուրքն բղխիցեն, եւ յամենայն շնչոյ կենդանւոյ որ ՚ի ջուրս. քանզի պի՛ղծ է այն, պի՛ղծ լինիցի ձեզ[976].
[976] Այլք. Եւ յամենայնէ շնչոյ կենդան՛՛։
10 Ջրերում, ծովերում ու վտակներում ապրող, բայց լողակներ ու թեփուկ չունեցող կենդանիներ մի՛ կերէք, նոյնպէս եւ՝ այն կենդանիները, որ ջրերից են բխում եւ կամ կենդանի շունչ ունեն ջրերում, քանի որ դրանք պիղծ են եւ պիղծ կը լինեն ձեզ համար:
10 Եւ ծովերու մէջ ու գետերու մէջ եղած բոլոր անթեւ ու անթեփ եղածները՝ ջուրերուն բոլոր զեռունները եւ ջուրերուն մէջ եղած շունչ ունեցող բոլոր կենդանիները՝ պիղծ ըլլան ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
11:1010: а все те, у которых нет перьев и чешуи, в морях ли, или реках, из всех плавающих в водах и из всего живущего в водах, скверны для вас;
11:10 καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as οὐκ ου not ἔστιν ειμι be αὐτοῖς αυτος he; him πτερύγια πτερυγιον pinnacle; flap οὐδὲ ουδε not even; neither λεπίδες λεπις scale ἐν εν in τῷ ο the ὕδατι υδωρ water ἢ η or; than ἐν εν in ταῖς ο the θαλάσσαις θαλασσα sea καὶ και and; even ἐν εν in τοῖς ο the χειμάρροις χειμαρρους from; away πάντων πας all; every ὧν ος who; what ἐρεύγεται ερευγομαι eject; blurt out τὰ ο the ὕδατα υδωρ water καὶ και and; even ἀπὸ απο from; away πάσης πας all; every ψυχῆς ψυχη soul ζώσης ζαω live; alive τῆς ο the ἐν εν in τῷ ο the ὕδατι υδωρ water βδέλυγμά βδελυγμα abomination ἐστιν ειμι be
11:10 וְ wᵊ וְ and כֹל֩ ḵˌōl כֹּל whole אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] אֵֽין־ ʔˈên- אַיִן [NEG] לֹ֜ו lˈô לְ to סְנַפִּ֣יר sᵊnappˈîr סְנַפִּיר fin וְ wᵊ וְ and קַשְׂקֶ֗שֶׂת qaśqˈeśeṯ קַשְׂקֶשֶׂת scale בַּ ba בְּ in † הַ the יַּמִּים֙ yyammîm יָם sea וּ û וְ and בַ va בְּ in † הַ the נְּחָלִ֔ים nnᵊḥālˈîm נַחַל wadi מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole שֶׁ֣רֶץ šˈereṣ שֶׁרֶץ swarming creatures הַ ha הַ the מַּ֔יִם mmˈayim מַיִם water וּ û וְ and מִ mi מִן from כֹּ֛ל kkˈōl כֹּל whole נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul הַ ha הַ the חַיָּ֖ה ḥayyˌā חַי alive אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the מָּ֑יִם mmˈāyim מַיִם water שֶׁ֥קֶץ šˌeqeṣ שֶׁקֶץ something detestable הֵ֖ם hˌēm הֵם they לָכֶֽם׃ lāḵˈem לְ to
11:10. quicquid autem pinnulas et squamas non habet eorum quae in aquis moventur et vivunt abominabile vobisBut whatsoever hath not fins and scales, of those things that move and live in the waters, shall be an abomination to you,
10. And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of all the living creatures that are in the waters, they are an abomination unto you,
11:10. But whatever does not have fins and scales, of those things that live and move in the waters, shall be abominable to you,
11:10. And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing which [is] in the waters, they [shall be] an abomination unto you:
And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing which [is] in the waters, they [shall be] an abomination unto you:

10: а все те, у которых нет перьев и чешуи, в морях ли, или реках, из всех плавающих в водах и из всего живущего в водах, скверны для вас;
11:10
καὶ και and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
οὐκ ου not
ἔστιν ειμι be
αὐτοῖς αυτος he; him
πτερύγια πτερυγιον pinnacle; flap
οὐδὲ ουδε not even; neither
λεπίδες λεπις scale
ἐν εν in
τῷ ο the
ὕδατι υδωρ water
η or; than
ἐν εν in
ταῖς ο the
θαλάσσαις θαλασσα sea
καὶ και and; even
ἐν εν in
τοῖς ο the
χειμάρροις χειμαρρους from; away
πάντων πας all; every
ὧν ος who; what
ἐρεύγεται ερευγομαι eject; blurt out
τὰ ο the
ὕδατα υδωρ water
καὶ και and; even
ἀπὸ απο from; away
πάσης πας all; every
ψυχῆς ψυχη soul
ζώσης ζαω live; alive
τῆς ο the
ἐν εν in
τῷ ο the
ὕδατι υδωρ water
βδέλυγμά βδελυγμα abomination
ἐστιν ειμι be
11:10
וְ wᵊ וְ and
כֹל֩ ḵˌōl כֹּל whole
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
אֵֽין־ ʔˈên- אַיִן [NEG]
לֹ֜ו lˈô לְ to
סְנַפִּ֣יר sᵊnappˈîr סְנַפִּיר fin
וְ wᵊ וְ and
קַשְׂקֶ֗שֶׂת qaśqˈeśeṯ קַשְׂקֶשֶׂת scale
בַּ ba בְּ in
הַ the
יַּמִּים֙ yyammîm יָם sea
וּ û וְ and
בַ va בְּ in
הַ the
נְּחָלִ֔ים nnᵊḥālˈîm נַחַל wadi
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
שֶׁ֣רֶץ šˈereṣ שֶׁרֶץ swarming creatures
הַ ha הַ the
מַּ֔יִם mmˈayim מַיִם water
וּ û וְ and
מִ mi מִן from
כֹּ֛ל kkˈōl כֹּל whole
נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul
הַ ha הַ the
חַיָּ֖ה ḥayyˌā חַי alive
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
בַּ ba בְּ in
הַ the
מָּ֑יִם mmˈāyim מַיִם water
שֶׁ֥קֶץ šˌeqeṣ שֶׁקֶץ something detestable
הֵ֖ם hˌēm הֵם they
לָכֶֽם׃ lāḵˈem לְ to
11:10. quicquid autem pinnulas et squamas non habet eorum quae in aquis moventur et vivunt abominabile vobis
But whatsoever hath not fins and scales, of those things that move and live in the waters, shall be an abomination to you,
11:10. But whatever does not have fins and scales, of those things that live and move in the waters, shall be abominable to you,
11:10. And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing which [is] in the waters, they [shall be] an abomination unto you:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: they shall be: Lev 7:18; Deu 14:3; Psa 139:21, Psa 139:22; Pro 13:20, Pro 29:27; Rev 21:8
Geneva 1599
11:10 And all that have not fins and scales in the seas, and in the rivers, of all that (d) move in the waters, and of any (e) living thing which [is] in the waters, they [shall be] an abomination unto you:
(d) As little fish begotten in the slime.
(e) As they which come of generation.
John Gill
11:10 And all that have not fins nor scales in the seas, and in the rivers,.... Such as eels, lampreys, &c.
of all that move in the waters, and of any living thing which is in the waters; the former of these are interpreted by Aben Ezra and Ben Gersom of little fishes that have but a small body, and such as are created out of the waters; and the latter, of such as are produced of a male and female; or, as Maimonides (r) explains it, the one signifies the lesser creatures, such as worms and horse leeches; the other greater ones, sea beasts, as sea dogs, &c.
they shall be an abomination to you; not only unclean, and so unfit to eat, but to be had in abhorrence and detestation, as being exceeding disagreeable and unwholesome; and, as a learned man observes (s), to these prohibited in general belong all those animals in lakes, rivers, or seas, which are of a slow motion, and which, because of the slow motion of their bodies, do not so well digest their food; and for that may be compared with four footed beasts that have but one belly, and so unwholesome as they.
(r) Hilchot Maacolot Asuret, l. 1. c. 2. sect. 12. (s) Scheuchzer. ut supra, (Physic. Sacr. vol. 2.) p. 287.
11:1111:11: ՚ի մսոց նոցա մի՛ ուտիցէք, եւ ՚ի մեռելոց նոցա գարշեսջի՛ք։
11 Դրանց միսը չուտէք եւ դրանց դիակներից գարշեցէ՛ք,
11 Անոնք ձեզի պիղծ ըլլան. անոնց միսէն մի՛ ուտէք եւ անոնց դիակներէն զզուեցէ՛ք։
Ի մսոց նոցա մի՛ ուտիցէք, եւ ի մեռելոց նոցա գարշեսջիք:

11:11: ՚ի մսոց նոցա մի՛ ուտիցէք, եւ ՚ի մեռելոց նոցա գարշեսջի՛ք։
11 Դրանց միսը չուտէք եւ դրանց դիակներից գարշեցէ՛ք,
11 Անոնք ձեզի պիղծ ըլլան. անոնց միսէն մի՛ ուտէք եւ անոնց դիակներէն զզուեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111: они должны быть скверны для вас: мяса их не ешьте и трупов их гнушайтесь;
11:11 καὶ και and; even βδελύγματα βδελυγμα abomination ἔσονται ειμι be ὑμῖν υμιν you ἀπὸ απο from; away τῶν ο the κρεῶν κρεας meat αὐτῶν αυτος he; him οὐκ ου not ἔδεσθε εσθιω eat; consume καὶ και and; even τὰ ο the θνησιμαῖα θνησιμαιος he; him βδελύξεσθε βδελυσσω abominate; loathsome
11:11 וְ wᵊ וְ and שֶׁ֖קֶץ šˌeqeṣ שֶׁקֶץ something detestable יִהְי֣וּ yihyˈû היה be לָכֶ֑ם lāḵˈem לְ to מִ mi מִן from בְּשָׂרָם֙ bbᵊśārˌām בָּשָׂר flesh לֹ֣א lˈō לֹא not תֹאכֵ֔לוּ ṯōḵˈēlû אכל eat וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נִבְלָתָ֖ם nivlāṯˌām נְבֵלָה corpse תְּשַׁקֵּֽצוּ׃ tᵊšaqqˈēṣû שׁקץ detest
11:11. et execrandum erit carnes eorum non comedetis et morticina vitabitisAnd detestable. Their flesh you shall not eat: and their carcasses you shall avoid.
11. and they shall be an abomination unto you; ye shall not eat of their flesh, and their carcases ye shall have in abomination.
11:11. and detestable; their flesh you shall not eat, and their carcasses you shall avoid.
11:11. They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination.
They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination:

11: они должны быть скверны для вас: мяса их не ешьте и трупов их гнушайтесь;
11:11
καὶ και and; even
βδελύγματα βδελυγμα abomination
ἔσονται ειμι be
ὑμῖν υμιν you
ἀπὸ απο from; away
τῶν ο the
κρεῶν κρεας meat
αὐτῶν αυτος he; him
οὐκ ου not
ἔδεσθε εσθιω eat; consume
καὶ και and; even
τὰ ο the
θνησιμαῖα θνησιμαιος he; him
βδελύξεσθε βδελυσσω abominate; loathsome
11:11
וְ wᵊ וְ and
שֶׁ֖קֶץ šˌeqeṣ שֶׁקֶץ something detestable
יִהְי֣וּ yihyˈû היה be
לָכֶ֑ם lāḵˈem לְ to
מִ mi מִן from
בְּשָׂרָם֙ bbᵊśārˌām בָּשָׂר flesh
לֹ֣א lˈō לֹא not
תֹאכֵ֔לוּ ṯōḵˈēlû אכל eat
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
נִבְלָתָ֖ם nivlāṯˌām נְבֵלָה corpse
תְּשַׁקֵּֽצוּ׃ tᵊšaqqˈēṣû שׁקץ detest
11:11. et execrandum erit carnes eorum non comedetis et morticina vitabitis
And detestable. Their flesh you shall not eat: and their carcasses you shall avoid.
11:11. and detestable; their flesh you shall not eat, and their carcasses you shall avoid.
11:11. They shall be even an abomination unto you; ye shall not eat of their flesh, but ye shall have their carcases in abomination.
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John Gill
11:11 They shall be even an abomination to you,.... This is repeated again and again, to deter from the eating of such fishes, lest there should be any desire after them:
ye shall not eat of their flesh, here mention is made of the flesh of fishes, as is by the apostle, 1Cor 15:39. Aben Ezra observes, that their wise men say, this is according to the usage of words in those ages:
but you shall have their carcasses in abomination; not only abstain from eating them and touching them, but to express the utmost aversion to them.
John Wesley
11:11 Unto you - This clause is added to shew that they were neither abominable in their own nature, nor for the food of other nations; and consequently when the partition - wall between Jews and Gentiles was taken away, these distinctions of meat were to cease.
11:1211:12: Զի ամենայնի որոց ո՛չ իցեն թեւք եւ թեփ՝ որ ՚ի ջո՛ւրս իցեն, պի՛ղծ իցէ ձեզ այն։
12 որովհետեւ ջրի մէջ եղած բոլոր այն կենդանիները, որոնք լողակներ ու թեփուկ չունեն, թող ձեզ համար պիղծ համարուեն:
12 Ջուրերուն մէջ եղած բոլոր անթեւ ու անթեփ եղածները ձեզի պիղծ ըլլան։
Զի ամենայնի որոց ոչ իցեն թեւք եւ թեփ որ ի ջուրս իցեն, պիղծ իցէ ձեզ այն:

11:12: Զի ամենայնի որոց ո՛չ իցեն թեւք եւ թեփ՝ որ ՚ի ջո՛ւրս իցեն, պի՛ղծ իցէ ձեզ այն։
12 որովհետեւ ջրի մէջ եղած բոլոր այն կենդանիները, որոնք լողակներ ու թեփուկ չունեն, թող ձեզ համար պիղծ համարուեն:
12 Ջուրերուն մէջ եղած բոլոր անթեւ ու անթեփ եղածները ձեզի պիղծ ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
11:1212: все [животные], у которых нет перьев и чешуи в воде, скверны для вас.
11:12 καὶ και and; even πάντα πας all; every ὅσα οσος as much as; as many as οὐκ ου not ἔστιν ειμι be αὐτοῖς αυτος he; him πτερύγια πτερυγιον pinnacle; flap καὶ και and; even λεπίδες λεπις scale τῶν ο the ἐν εν in τῷ ο the ὕδατι υδωρ water βδέλυγμα βδελυγμα abomination τοῦτό ουτος this; he ἐστιν ειμι be ὑμῖν υμιν you
11:12 כֹּ֣ל kˈōl כֹּל whole אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] אֵֽין־ ʔˈên- אַיִן [NEG] לֹ֛ו lˈô לְ to סְנַפִּ֥יר sᵊnappˌîr סְנַפִּיר fin וְ wᵊ וְ and קַשְׂקֶ֖שֶׂת qaśqˌeśeṯ קַשְׂקֶשֶׂת scale בַּ ba בְּ in † הַ the מָּ֑יִם mmˈāyim מַיִם water שֶׁ֥קֶץ šˌeqeṣ שֶׁקֶץ something detestable ה֖וּא hˌû הוּא he לָכֶֽם׃ lāḵˈem לְ to
11:12. cuncta quae non habent pinnulas et squamas in aquis polluta eruntAll that have not fins and scales, in the waters, shall be unclean.
12. Whatsoever hath no fins nor scales in the waters, that is an abomination unto you.
11:12. All that does not have fins and scales in the waters shall be polluted.
11:12. Whatsoever hath no fins nor scales in the waters, that [shall be] an abomination unto you.
Whatsoever hath no fins nor scales in the waters, that [shall be] an abomination unto you:

12: все [животные], у которых нет перьев и чешуи в воде, скверны для вас.
11:12
καὶ και and; even
πάντα πας all; every
ὅσα οσος as much as; as many as
οὐκ ου not
ἔστιν ειμι be
αὐτοῖς αυτος he; him
πτερύγια πτερυγιον pinnacle; flap
καὶ και and; even
λεπίδες λεπις scale
τῶν ο the
ἐν εν in
τῷ ο the
ὕδατι υδωρ water
βδέλυγμα βδελυγμα abomination
τοῦτό ουτος this; he
ἐστιν ειμι be
ὑμῖν υμιν you
11:12
כֹּ֣ל kˈōl כֹּל whole
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
אֵֽין־ ʔˈên- אַיִן [NEG]
לֹ֛ו lˈô לְ to
סְנַפִּ֥יר sᵊnappˌîr סְנַפִּיר fin
וְ wᵊ וְ and
קַשְׂקֶ֖שֶׂת qaśqˌeśeṯ קַשְׂקֶשֶׂת scale
בַּ ba בְּ in
הַ the
מָּ֑יִם mmˈāyim מַיִם water
שֶׁ֥קֶץ šˌeqeṣ שֶׁקֶץ something detestable
ה֖וּא hˌû הוּא he
לָכֶֽם׃ lāḵˈem לְ to
11:12. cuncta quae non habent pinnulas et squamas in aquis polluta erunt
All that have not fins and scales, in the waters, shall be unclean.
11:12. All that does not have fins and scales in the waters shall be polluted.
11:12. Whatsoever hath no fins nor scales in the waters, that [shall be] an abomination unto you.
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John Gill
11:12 Whatsoever hath no fins nor scales in the waters,.... Which is repeated that they might take particular notice of this law, and be careful to observe it, this being the only sign given:
that shall be an abomination unto you; the Targum of Jonathan says, that not only the flesh of such fish, but the broth, and pickles made of them, were to be an abomination; which contradicts what Pliny (t) relates, that the Jews made a pickle of fishes that lacked scales; so Grotius understands him: this law of the Jews is taken notice of by Porphyry (u), who says, it is forbidden all the Jews to eat horse flesh, or fishes that lack scales, or any animal that has but one hoof: and Pliny (w), from an ancient author, Cassius Hemina, makes mention of a law of Numa, forbidding the use of fish that had not scales, in feasts made for the gods.
(t) Nat. Hist. l. 31. c. 8. (u) De Abstinentia, l. 4. c. 14. (w) Nat. Hist. l. 32. c. 2.
Robert Jamieson, A. R. Fausset and David Brown
11:12 Whatsoever hath no fins nor scales, &c.--Under this classification frogs, eels, shellfish of all descriptions, were included as unclean; "many of the latter (shellfish) enjoy a reputation they do not deserve, and have, when plentifully partaken of, produced effects which have led to a suspicion of their containing something of a poisonous nature."
11:1311:13: Եւ ա՛յս իցեն ՚ի թռչնոց՝ յորոց գարշիջիք, եւ ո՛չ ուտիցի՝ այլ պի՛ղծ իցէ ձեզ։ Արծուի, եւ պասկուճ, եւ գետարծուի,
13 Սրանք են այն թռչունները, որոնցից պէտք է գարշէք եւ որոնց միսը պիտի չուտէք, որովհետեւ ձեզ համար պիղծ են. արծիւ, պասկուճ[19], գետարծիւ,[19] 19. Կեռ կտուցով թռչուն:
13 Եւ թռչուններուն մէջ հետեւեալները պիղծ պիտի սեպէք, պիտի չուտէք։ Պիղծ են արծիւը եւ պսկուճը ու գետարծիւը
Եւ այս իցեն ի թռչնոց յորոց գարշիջիք, եւ ոչ ուտիցի, այլ պիղծ իցէ ձեզ. արծուի, եւ պասկուճ, եւ գետարծուի:

11:13: Եւ ա՛յս իցեն ՚ի թռչնոց՝ յորոց գարշիջիք, եւ ո՛չ ուտիցի՝ այլ պի՛ղծ իցէ ձեզ։ Արծուի, եւ պասկուճ, եւ գետարծուի,
13 Սրանք են այն թռչունները, որոնցից պէտք է գարշէք եւ որոնց միսը պիտի չուտէք, որովհետեւ ձեզ համար պիղծ են. արծիւ, պասկուճ[19], գետարծիւ,
[19] 19. Կեռ կտուցով թռչուն:
13 Եւ թռչուններուն մէջ հետեւեալները պիղծ պիտի սեպէք, պիտի չուտէք։ Պիղծ են արծիւը եւ պսկուճը ու գետարծիւը
zohrab-1805▾ eastern-1994▾ western am▾
11:1313: Из птиц же гнушайтесь сих: орла, грифа и морского орла,
11:13 καὶ και and; even ταῦτα ουτος this; he βδελύξεσθε βδελυσσω abominate; loathsome ἀπὸ απο from; away τῶν ο the πετεινῶν πετεινον bird καὶ και and; even οὐ ου not βρωθήσεται βιβρωσκω eat βδέλυγμά βδελυγμα abomination ἐστιν ειμι be τὸν ο the ἀετὸν αετος eagle καὶ και and; even τὸν ο the γρύπα γρυψ and; even τὸν ο the ἁλιαίετον αλιαετος sea-eagle; osprey
11:13 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these תְּשַׁקְּצ֣וּ tᵊšaqqᵊṣˈû שׁקץ detest מִן־ min- מִן from הָ hā הַ the עֹ֔וף ʕˈôf עֹוף birds לֹ֥א lˌō לֹא not יֵאָכְל֖וּ yēʔāḵᵊlˌû אכל eat שֶׁ֣קֶץ šˈeqeṣ שֶׁקֶץ something detestable הֵ֑ם hˈēm הֵם they אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נֶּ֨שֶׁר֙ nnˈešer נֶשֶׁר eagle וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פֶּ֔רֶס ppˈeres פֶּרֶס vulture וְ wᵊ וְ and אֵ֖ת ʔˌēṯ אֵת [object marker] הָ hā הַ the עָזְנִיָּֽה׃ ʕozniyyˈā עָזְנִיָּה vulture
11:13. haec sunt quae de avibus comedere non debetis et vitanda sunt vobis aquilam et grypem et alietumOf birds these are they which you must not eat, and which are to be avoided by you: The eagle, and the griffon, and the osprey.
13. And these ye shall have in abomination among the fowls; they shall not be eaten, they are an abomination: the eagle, and the gier eagle, and the ospray;
11:13. These are those things among the birds which you must not eat, and which are to be avoided by you: the eagle, and the griffin, and the osprey,
11:13. And these [are they which] ye shall have in abomination among the fowls; they shall not be eaten, they [are] an abomination: the eagle, and the ossifrage, and the ospray,
And these [are they which] ye shall have in abomination among the fowls; they shall not be eaten, they [are] an abomination: the eagle, and the ossifrage, and the ospray:

13: Из птиц же гнушайтесь сих: орла, грифа и морского орла,
11:13
καὶ και and; even
ταῦτα ουτος this; he
βδελύξεσθε βδελυσσω abominate; loathsome
ἀπὸ απο from; away
τῶν ο the
πετεινῶν πετεινον bird
καὶ και and; even
οὐ ου not
βρωθήσεται βιβρωσκω eat
βδέλυγμά βδελυγμα abomination
ἐστιν ειμι be
τὸν ο the
ἀετὸν αετος eagle
καὶ και and; even
τὸν ο the
γρύπα γρυψ and; even
τὸν ο the
ἁλιαίετον αλιαετος sea-eagle; osprey
11:13
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֨לֶּה֙ ʔˈēlleh אֵלֶּה these
תְּשַׁקְּצ֣וּ tᵊšaqqᵊṣˈû שׁקץ detest
מִן־ min- מִן from
הָ הַ the
עֹ֔וף ʕˈôf עֹוף birds
לֹ֥א lˌō לֹא not
יֵאָכְל֖וּ yēʔāḵᵊlˌû אכל eat
שֶׁ֣קֶץ šˈeqeṣ שֶׁקֶץ something detestable
הֵ֑ם hˈēm הֵם they
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נֶּ֨שֶׁר֙ nnˈešer נֶשֶׁר eagle
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פֶּ֔רֶס ppˈeres פֶּרֶס vulture
וְ wᵊ וְ and
אֵ֖ת ʔˌēṯ אֵת [object marker]
הָ הַ the
עָזְנִיָּֽה׃ ʕozniyyˈā עָזְנִיָּה vulture
11:13. haec sunt quae de avibus comedere non debetis et vitanda sunt vobis aquilam et grypem et alietum
Of birds these are they which you must not eat, and which are to be avoided by you: The eagle, and the griffon, and the osprey.
11:13. These are those things among the birds which you must not eat, and which are to be avoided by you: the eagle, and the griffin, and the osprey,
11:13. And these [are they which] ye shall have in abomination among the fowls; they shall not be eaten, they [are] an abomination: the eagle, and the ossifrage, and the ospray,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-19: Именем птиц, haoph, названы все существа, способные летать, со включением летучих мышей и крылатых насекомых. Закон насчитывает 19: (по Лев XI:13–19) или 20: (по Втор XIV:13–20) пород нечистых летающих, с неоднократным еще прибавлением: с породою их, т. е. с всеми разновидностями данной породы. Общих признаков нечистоты этих птиц Библия не указывает: это пытается сделать уже зоология Талмуда. В Мишне (Хуллин III:6) даются такие правила на этот счет: «всякая птица, которая терзает, нечиста», «всякая птица, разделяющая свои лапы, нечиста», «если, садясь на вервь, она отделяет два пальца вперед и два назад, то она нечиста»; «птица, живущая среди нечистых и похожая на нечистых, нечиста»; чистая птица имеет выдающийся зоб, лишний палец, легко отдирающийся желудок. Названные в библ. т. птицы большею частью такие, которые питаются мясом, падалью, червями, насекомыми или омерзительными для человека предметами. Блаж. Феодорит говорит: «из птиц Моисей называет нечистыми хищных, питающихся мертвыми телами и любящих тьму, научая тем нас воздерживаться от любостяжательности, отрицаться зловонной пище греха и ненавидеть тьму». Отожествление еврейских названий с существующими породами во многих случаях затруднительно, тем более, что перевод LXX (особ. в ст. 15–18) вносит здесь вместо пояcнения ещё большую спутанность (ср., впрочем, Властова, Свящ. летоп. II:154–157). Нетопырь, евр. atalleph, — летучая мышь по виду своему отнесена к птицам.
Adam Clarke: Commentary on the Bible - 1831
11:13: And these - among the fowls - the eagle - נשר nesher, from nashar, to lacerate, cut, or tear to pieces; hence the eagle, a most rapacious bird of prey, from its tearing the flesh of the animals it feeds on; and for this purpose birds of prey have, in general, strong, crooked talons and a hooked beak. The eagle is a cruel bird, exceedingly ravenous, and almost insatiable.
The ossifrage - Or bone-breaker, from os, a bone, and frango, I break, because it not only strips off the flesh, but breaks the bone in order to extract the marrow. In Hebrew it is called פרס peres, from paras, to break or divide in two, and probably signifies that species of the eagle anciently known by the name of ossifraga, and which we render ossifrage.
Ospray - עזניה ozniyah, from עזן azan, to be strong, vigorous; generally supposed to mean the black eagle, such as that described by Homer, Iliad. lib. xxi., ver. 252.
Αιετου οιματ' εχων μελανος, του θηρητηρος,
Ὁς θ' αμα καρτιστος τε και ωκιστος πετεηνων.
"Having the rapidity of the black eagle, that bird of prey, at once the swiftest and the strongest of the feathered race." Among the Greeks and Romans the eagle was held sacred, and is represented as carrying the thunderbolts of Jupiter. This occurs so frequently, and is so well known, that references are almost needless. See Scheuchzer.
Albert Barnes: Notes on the Bible - 1834
11:13: As far as they can be identified, the birds here mentioned are such as live upon animal food. They were those which the Israelites might have been tempted to eat, either from their being easy to obtain, or from the example of other nations, and which served as types of the entire range of prohibited kinds.

11:13
The eagle - Rather, the great vulture, which the Egyptians are known to have ranked as the first among birds. Compare Sa2 1:23; Psa 103:5; Pro 23:5, etc.
The Ossifrage, or bone-breaker, was the lammer-geyer, and the "ospray" (a corruption of ossifrage) the sea-eagle.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: the eagle: In Hebrew, nesher, Chaldee, neshar, Syriac, neshro, and Arabic, nishr, the eagle, one of the largest, strongest, swiftest, fiercest, and most rapacious of the feathered race. His eye is large, dark, and piercing; his beak powerful and hooked; his legs strong and feathered; his feet yellow and armed with four very long and terrific claws; his wings very large and powerful; his body compact and robust; his bones hard; his flesh firm; his feathers coarse; his attitude fierce and erect; his motions lively; his flight extremely rapid and towering; and his cry the terror of every wing. Deu 14:12-20; Job 28:7, Job 38:41, Job 39:27-30; Jer 4:13, Jer 4:22, Jer 48:40; Lam 4:19; Hos 8:1; Hab 1:8; Mat 24:28; Rom 1:28-32, Rom 3:13-17; Tit 3:3
the ossifrage: Peres, from paras to break, probably the species of eagle anciently called ossifraga or bone-breaker (from os, a bone, and frango, to break), because it not only strips off the flesh, but breaks the bone, in order to extract the marrow.
the ospray: Hebrew ozniyah, Arabic azan, and Chaldee azyah, (from azaz, to be strong), a species of eagle, probably the black eagle, so remarkable for its strength.
Carl Friedrich Keil and Franz Delitzsch
11:13
(cf. Deut 14:11-18). Of birds, twenty varieties are prohibited, including the bat, but without any common mark being given; though they consist almost exclusively of birds which live upon flesh or carrion, and are most of them natives of Western Asia.
(Note: The list is "hardly intended to be exhaustive, but simply mentions those which were eaten by others, and in relation to which, therefore, it was necessary that the Israelites should receive a special prohibition against eating them" (Knobel). Hence in Deuteronomy Moses added the ראה and enumerated twenty-one varieties; and on doubt, under other circumstances, he could have made the list still longer. In Deut 14:11 צפּור is used, as synonymous with עוף in Deut 14:20.)
The list commences with the eagle, as the king of the birds. Nesher embraces all the species of eagles proper. The idea that the eagle will not touch carrion is erroneous. According to the testimony of Arabian writers (Damiri in Bochart, ii. p. 577), and several naturalists who have travelled (e.g., Forskal. l.c. p. 12, and Seetzen, 1, p. 379), they will eat carrion if it is still fresh and not decomposed; so that the eating of carrion could very properly be attributed to them in such passages as Job 39:30; Prov 30:17, and Mt 24:28. But the bald-headedness mentioned in Mic 1:16 applies, not to the true eagle, but to the carrion-kite, which is reckoned, however, among the different species of eagles, as well as the bearded or golden vulture. The next in the list is peres, from paras = parash to break, ossifragus, i.e., wither the bearded or golden vulture, gypaetos barbatus, or more probably, as Schultz supposes, the sea-eagle, which may have been the species intended in the γρύψ = γρυπαίετος of the lxx and gryphus of the Vulgate, and to which the ancients seem sometimes to have applied the name ossifraga (Lucret. v. 1079). By the next, עזניּה, we are very probably to understand the bearded or golden vulture. For this word is no doubt connected with the Arabic word for beard, and therefore points to the golden vulture, which has a tuft of hair or feathers on the lower beak, and which might very well be associated with the eagles so far as the size is concerned, having wings that measure 10 feet from tip to tip. As it really belongs to the family of cultures, it forms a very fitting link of transition to the other species of vulture and falcon (Lev 11:14). דּאה (Deut. דּיּה, according to a change which is by no means rare when the aleph stands between two vowels: cf. דּואג in 1Kings 21:8; 1Kings 22:9, and דּויג in 1Kings 22:18, 1Kings 22:22), from דּאה to fly, is either the kite, or the glede, which is very common in Palestine (v. Schubert, Reise iii. p. 120), and lives on carrion. It is a gregarious bird (cf. Is 34:15), which other birds of prey are not, and is used by many different tribes as food (Oedmann, iii. p. 120). The conjecture that the black glede-kite is meant, - a bird which is particularly common in the East, - and that the name is derived from דּאה to be dark, is overthrown by the use of the word למינהּ in Deuteronomy, which shows that דאה is intended to denote the whole genus. איּה, which is referred to in Job 28:7 as sharp-sighted, is either the falcon, several species of which are natives of Syria and Arabia, and which is noted for its keen sight and the rapidity of its flight, or according to the Vulgate, Schultz, etc., vultur, the true vulture (the lxx have Ἰκτίν, the kite, here, and γρύψ, the griffin, in Deut. and Job), of which there are three species in Palestine (Lynch, p. 229). In Deut 14:13 הראה is also mentioned, from ראה to see. Judging from the name, it was a keen-sighted bird, either a falcon or another species of vulture (Vulg. ixion).
John Gill
11:13 And these are they which ye shall have in abomination among the fowls,.... No description or sign is given of fowls, as of beasts and fishes, only the names of those not to be eaten; which, according to Maimonides, are twenty four; so that all the rest but these are clean fowls, and might be eaten; wherefore the same writer observes (x), that,"whoever was expert in these kinds, and in their names, might eat of every fowl which was not of them, and there was no need of an inquiry:''but what creatures are intended by these is not now easy to know; very different are the sentiments both of the Jews and Christians concerning them; and indeed it does not much concern us Christians to know what are meant by them, but as curiosity may lead us to such an inquiry, not thinking ourselves bound by these laws; but it is of moment with the Jews to know them, who think they are; wherefore, to supply this deficiency, they venture to give some signs by which clean and unclean fowls may be known, and they are three; such are clean who have a superfluous claw, and also a craw, and a crop that is uncovered by the hand (y); and on the contrary they are unclean, and not to be eaten, as says the Targum of Jonathan, which have no superfluous talon, or no craw, or a crop not uncovered:
they shall not be eaten, they are an abomination; and they are those that follow:
the eagle, and the ossifrage, and the ospray; about the first of these there is no difficulty, all agree the eagle is intended; which has its name either from the nature of its sight, or from the casting of its feathers, or from its tearing with its bill: it is a bird of prey, a very rapacious creature, and sometimes called the bird of Jupiter, and sacred to the gods; and these may be the reasons why forbid to be eaten, as well as because its flesh is hard, and not fit for food, and unwholesome; "the ossifrage" or "bone breaker" has its name from its tearing its prey and breaking its bones for the marrow, as the word "peres" here used signifies, Mic 3:3 it is said to dig up bodies in burying places to eat what it finds in the bones (z): this is thought to be of the eagle kind, as it is reckoned by Pliny (a), though Aristotle (b) speaks of it as very different from the eagle, as larger than that, and of an ash colour; and is so kind to the eagle's young, that when they are cast out by that, it takes them and brings them up: the "ospray" is the "halioeetus", or sea eagle, as the Septuagint version and several others render it; which Aristotle (c) describes as having a large and thick neck, crooked wings, and a broad tail, and resides about the sea and shores: Pliny (d) speaks of it as having a very clear sight, and, poising itself on high, having sight of a fish in the sea, will rush down at once and fetch it out of the water; and he also reports that she will take her young before they are fledged, and oblige them to look directly against the rays of the sun, and if any of them wink, or their eyes water, she casts them out of her nest as a spurious brood. Aristotle (e), who relates the same, says she kills them. The name of this creature, in the Hebrew text, seems to be taken from its strength; wherefore Bochart (f) is of opinion, that the "melanoeetos", or black eagle, which, though the least of eagles as to its size, exceeds all others in strength, as both Aristotle (g) and Pliny (h) say; and therefore, as the latter observes, is called by the Romans "valeria", from its strength. Maimonides (i) says of these two last fowls, which we render the ossifrage and the ospray, that they are not to be found on the continent, but in the desert places of the isles of the sea very far off, even those which are at the end of the habitable world.
(x) Maacolot Asurot, c. 1. sect. 14, 15. (y) T. Bab. Cholin, fol. 75. 1. Maimon. ib. sect. 15. (z) Calmet's Dictionary in the word "Ossifraga". (a) Nat. Hist. l. 10. c. 3. (b) Hist. Animal. l. 6. c. 6. l. 8. c. 3. & l. 9. c. 34. (c) Ib. l. 9. c. 32. (d) Ut supra. (Nat. Hist. l. 10. c. 3.) (e) Ib. c. 34. (f) Hierozoic. par. 2. l. 2. c. 6. col. 188. (g) Ut supra, (Hist. Animal. l. 9.) c. 32. (h) Ut supra. (Nat. Hist. l. 10. c. 3.) (i) Maacolot Asurot, c. 1. sect. 17.
John Wesley
11:13 Among the fowls - The true signification of the following Hebrew words is now lost, as the Jews at this day confess; which not falling out without God's singular providence may intimate the cessation of this law, the exact observation whereof since Christ came is become impossible. In general, this may be observed, that the fowls forbidden in diet, are all either ravenous and cruel, or such as delight in the night and darkness, or such as feed upon impure things; and so the signification of these prohibitions is manifest, to teach men to abominate all cruelty or oppression, and all works of darkness and filthiness. The ossifrage and the osprey - Two peculiar kinds of eagles, distinct from that which being the chief of its kind, is called by the name of the whole kind.
Robert Jamieson, A. R. Fausset and David Brown
11:13 these are they which ye shall have in abomination among the fowls--All birds of prey are particularly ranked in the class unclean; all those which feed on flesh and carrion. No less than twenty species of birds, all probably then known, are mentioned under this category, and the inference follows that all which are not mentioned were allowed; that is, fowls which subsist on vegetable substances. From our imperfect knowledge of the natural history of Palestine, Arabia, and the contiguous countries at that time, it is not easy to determine exactly what some of the prohibited birds were; although they must have been all well known among the people to whom these laws were given.
the ossifrage--Hebrew, "bone-breaker," rendered in the Septuagint "griffon," supposed to be the Gypœtos barbatus, the Lammer Geyer of the Swiss--a bird of the eagle or vulture species, inhabiting the highest mountain ranges in Western Asia as well as Europe. It pursues as its prey the chamois, ibex, or marmot, among rugged cliffs, till it drives them over a precipice--thus obtaining the name of "bone-breaker."
the ospray--the black eagle, among the smallest, but swiftest and strongest of its kind.
11:1411:14: եւ անգղ, եւ ցին, եւ որ ինչ նմա՛ն իցէ նոցա,
14 անգղ, ցին եւ այն, ինչ սրանց նման է:
14 Եւ ցինն ու անգղը իր տեսակին պէս
եւ անգղ, եւ ցին, [195]եւ որ ինչ նման իցէ նոցա:

11:14: եւ անգղ, եւ ցին, եւ որ ինչ նմա՛ն իցէ նոցա,
14 անգղ, ցին եւ այն, ինչ սրանց նման է:
14 Եւ ցինն ու անգղը իր տեսակին պէս
zohrab-1805▾ eastern-1994▾ western am▾
11:1414: коршуна и сокола с породою его,
11:14 καὶ και and; even τὸν ο the γύπα γυψ and; even ἰκτῖνα ικτιν and; even τὰ ο the ὅμοια ομοιος like; similar to αὐτῷ αυτος he; him
11:14 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ֨ hˌa הַ the דָּאָ֔ה ddāʔˈā דָּאָה red bird וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַיָּ֖ה ʔayyˌā אַיָּה black bird לְ lᵊ לְ to מִינָֽהּ׃ mînˈāh מִין kind
11:14. milvum ac vulturem iuxta genus suumAnd the kite, and the vulture, according to their kind.
14. and the kite, and the falcon after its kind;
11:14. and the kite, as well as the vulture, according to their kind.
11:14. And the vulture, and the kite after his kind;
And the vulture, and the kite after his kind:

14: коршуна и сокола с породою его,
11:14
καὶ και and; even
τὸν ο the
γύπα γυψ and; even
ἰκτῖνα ικτιν and; even
τὰ ο the
ὅμοια ομοιος like; similar to
αὐτῷ αυτος he; him
11:14
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ֨ hˌa הַ the
דָּאָ֔ה ddāʔˈā דָּאָה red bird
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אַיָּ֖ה ʔayyˌā אַיָּה black bird
לְ lᵊ לְ to
מִינָֽהּ׃ mînˈāh מִין kind
11:14. milvum ac vulturem iuxta genus suum
And the kite, and the vulture, according to their kind.
14. and the kite, and the falcon after its kind;
11:14. and the kite, as well as the vulture, according to their kind.
11:14. And the vulture, and the kite after his kind;
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Adam Clarke: Commentary on the Bible - 1831
11:14: The vulture - דאה daah, from the root to fly, and therefore more probably the kite or glede, from its remarkable property of gliding or sailing with expanded wings through the air. The דאה daah is a different bird from the דיה daiyah, which signifies the vulture. See Bochart, vol. iii., col. 195.
The kite - איה aiyah, thought by some to be the vulture, by others the merlin. Parkhurst thinks it has its name from the root אוה avah, to covet, because of its rapaciousness; some contend that the kite is meant. That it is a species of the hawk, most learned men allow. See Bochart, vol. iii., col..
Albert Barnes: Notes on the Bible - 1834
11:14
The vulture - Rather, the (black) kite Isa 34:15 : "the kite," rather the red kite, remarkable for its piercing sight Job 28:7.
John Gill
11:14 And the vulture, and the kite after his kind. Perhaps it might be better if the version was inverted, and the words be read, "and the kite, and the vulture, after his kind"; and the last word is by us rendered the vulture in Job 28:7 and very rightly, since the kite is not remarkable for its sight, any other than all rapacious creatures are, whereas the vulture is to a proverb; and besides, of the vulture there are two sorts, as Aristotle says (k), the one lesser and whiter, the other larger and more of an ash colour; and there are some that are of the eagle kind (l), whereas there is but one sort of kites; though Ainsworth makes mention of two, the greater of a ruddy colour, common in England, and the lesser of a blacker colour, known in Germany, but produces no authority for it; however, these are both ravenous creatures: of the kite, Aelianus says (m), it is very rapacious, and will take meat out of the meat market, but not touch any sacrificed to Jupiter; the truth of which may well be questioned; and of vultures he reports (n), that they will watch a dying man, and follow armies going to battle, expecting prey; See Gill on Mt 24:28.
(k) Hist. Animal. l. 8. c. 3. (l) Aristot. ib. l. 9. c. 32. Plin. Nat. Hist. l. 10. c. 3. Aelian. de Animal. l. 2. c. 46. (m) De Animal. l. 2. c. 42. (n) Ib. c. 46.
Robert Jamieson, A. R. Fausset and David Brown
11:14 the vulture--The word so rendered in our version means more probably "the kite" or "glede" and describes a varying but majestic flight, exactly that of the kite, which now darts forward with the rapidity of an arrow, now rests motionless on its expanded wings in the air. It feeds on small birds, insects, and fish.
the kite--the vulture. In Egypt and perhaps in the adjoining countries also, the kite and vulture are often seen together flying in company, or busily pursuing their foul but important office of devouring the carrion and relics of putrefying flesh, which might otherwise pollute the atmosphere.
after his kind--that is, the prohibition against eating it extended to the whole species.
11:1511:15: եւ ագռաւ, եւ որ ինչ նմա՛ն իցէ նմա,
15 Նաեւ ագռաւ եւ այն, ինչ սրա նման է,
15 Եւ ագռաւը իր տեսակին պէս
եւ ագռաւ, եւ որ ինչ նման իցէ նմա:

11:15: եւ ագռաւ, եւ որ ինչ նմա՛ն իցէ նմա,
15 Նաեւ ագռաւ եւ այն, ինչ սրա նման է,
15 Եւ ագռաւը իր տեսակին պէս
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11:1515: всякого ворона с породою его,
11:15 καὶ και and; even κόρακα κοραξ raven καὶ και and; even τὰ ο the ὅμοια ομοιος like; similar to αὐτῷ αυτος he; him
11:15 אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole עֹרֵ֖ב ʕōrˌēv עֹרֵב raven לְ lᵊ לְ to מִינֹֽו׃ mînˈô מִין kind
11:15. et omne corvini generis in similitudinem suamAnd all that is of the raven kind, according to their likeness.
15. every raven after its kind;
11:15. and all that is of the raven kind, according to their likeness,
11:15. Every raven after his kind;
Every raven after his kind:

15: всякого ворона с породою его,
11:15
καὶ και and; even
κόρακα κοραξ raven
καὶ και and; even
τὰ ο the
ὅμοια ομοιος like; similar to
αὐτῷ αυτος he; him
11:15
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
עֹרֵ֖ב ʕōrˌēv עֹרֵב raven
לְ lᵊ לְ to
מִינֹֽו׃ mînˈô מִין kind
11:15. et omne corvini generis in similitudinem suam
And all that is of the raven kind, according to their likeness.
11:15. and all that is of the raven kind, according to their likeness,
11:15. Every raven after his kind;
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Adam Clarke: Commentary on the Bible - 1831
11:15: Every raven - ערב oreb, a general term comprehending the raven, crow, rook, jackdaw, and magpie.
Albert Barnes: Notes on the Bible - 1834
11:15
Every raven after his kind - i. e. the whole family of corvidae.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: Gen 8:7; Kg1 17:4, Kg1 17:6; Pro 30:17; Luk 12:24
Carl Friedrich Keil and Franz Delitzsch
11:15
"Every raven after his kind," i.e., the whole genus of ravens, with the rest of the raven-like birds, such as crows, jackdaws, and jays, which are all of them natives of Syria and Palestine. The omission of ו before את, which is found in several MSS and editions, is probably to be regarded as the true reading, as it is not wanting before any of the other names.
John Gill
11:15 Every raven after his kind. The red raven, night raven, the water raven, river raven, wood raven, &c. this also includes crows, rooks, pies, jays, and jackdaws, &c. The raven was with the Heathens sacred to Apollo (o), is a voracious creature, and so reckoned among unclean ones, and unfit for food; nor does the care that God takes of these creatures, or the use he has made of them, contradict this; see Job 38:41.
(o) Aelian. De Animal. l. 1. c. 48. & l. 7. c. 18.
John Wesley
11:15 After his kind - According to the several kinds, known by this general name, which includes, besides ravens properly so called, crows, rooks, pyes, and others.
Robert Jamieson, A. R. Fausset and David Brown
11:15 the raven--including the crow, the pie.
11:1611:16: եւ ջայլեամն, եւ բու, եւ որոր, եւ որ ինչ նմա՛ն իցէ նոցա[977], [977] Ոմանք. Եւ ջայլամն, եւ բու։
16 ջայլամ, բու, որոր եւ այն, ինչ սրանց նման է,
16 Եւ ջայլամն ու բուն եւ կկուն ու բազէն իրենց տեսակին պէս
եւ ջայլեամն, եւ բու, եւ որոր, եւ որ ինչ նման իցէ նոցա, եւ բազէ, եւ որ ինչ նման իցէ նմա:

11:16: եւ ջայլեամն, եւ բու, եւ որոր, եւ որ ինչ նմա՛ն իցէ նոցա[977],
[977] Ոմանք. Եւ ջայլամն, եւ բու։
16 ջայլամ, բու, որոր եւ այն, ինչ սրանց նման է,
16 Եւ ջայլամն ու բուն եւ կկուն ու բազէն իրենց տեսակին պէս
zohrab-1805▾ eastern-1994▾ western am▾
11:1616: страуса, совы, чайки и ястреба с породою его,
11:16 καὶ και and; even στρουθὸν στρουθος and; even γλαῦκα γλαυξ and; even λάρον λαρος and; even τὰ ο the ὅμοια ομοιος like; similar to αὐτῷ αυτος he; him καὶ και and; even ἱέρακα ιεραξ and; even τὰ ο the ὅμοια ομοιος like; similar to αὐτῷ αυτος he; him
11:16 וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] בַּ֣ת bˈaṯ בַּת daughter הַֽ hˈa הַ the יַּעֲנָ֔ה yyaʕᵃnˈā יַעֲנָה [uncertain] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תַּחְמָ֖ס ttaḥmˌās תַּחְמָס owl וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁ֑חַף ššˈāḥaf שַׁחַף [animal] וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נֵּ֖ץ nnˌēṣ נֵץ falcon לְ lᵊ לְ to מִינֵֽהוּ׃ mînˈēhû מִין kind
11:16. strutionem et noctuam et larum et accipitrem iuxta genus suumThe ostrich, and the owl, and the larus, and the hawk according to its kind.
16. and the ostrich, and the night hawk, and the seamew, and the hawk after its kind;
11:16. the ostrich, and the owl, and the gull, and the hawk, according to its kind,
11:16. And the owl, and the night hawk, and the cuckow, and the hawk after his kind,
And the owl, and the night hawk, and the cuckow, and the hawk after his kind:

16: страуса, совы, чайки и ястреба с породою его,
11:16
καὶ και and; even
στρουθὸν στρουθος and; even
γλαῦκα γλαυξ and; even
λάρον λαρος and; even
τὰ ο the
ὅμοια ομοιος like; similar to
αὐτῷ αυτος he; him
καὶ και and; even
ἱέρακα ιεραξ and; even
τὰ ο the
ὅμοια ομοιος like; similar to
αὐτῷ αυτος he; him
11:16
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
בַּ֣ת bˈaṯ בַּת daughter
הַֽ hˈa הַ the
יַּעֲנָ֔ה yyaʕᵃnˈā יַעֲנָה [uncertain]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תַּחְמָ֖ס ttaḥmˌās תַּחְמָס owl
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׁ֑חַף ššˈāḥaf שַׁחַף [animal]
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נֵּ֖ץ nnˌēṣ נֵץ falcon
לְ lᵊ לְ to
מִינֵֽהוּ׃ mînˈēhû מִין kind
11:16. strutionem et noctuam et larum et accipitrem iuxta genus suum
The ostrich, and the owl, and the larus, and the hawk according to its kind.
11:16. the ostrich, and the owl, and the gull, and the hawk, according to its kind,
11:16. And the owl, and the night hawk, and the cuckow, and the hawk after his kind,
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Adam Clarke: Commentary on the Bible - 1831
11:16: The owl - בת היענה bath haiyaanah, the daughter of vociferation, the female ostrich, probably so called from the noise they make. "In the lonesome part of the night," says Dr. Shaw, "the ostriches frequently make a very doleful and hideous noise, sometimes resembling the roar of the lion; at other times, the hoarser voice of the bull or ox." He adds, "I have heard them groan as if in the deepest agonies." - Travels, 4th edition, p. 455. The ostrich is a very unclean animal, and eats its own ordure as soon as it voids it, and of this Dr. Shaw observes, (see above), it is remarkably fond! This is a sufficient reason, were others wanting, why such a fowl should be reputed to be unclean, and its use as an article of diet prohibited.
The night hawk - תחמס tachmas, from חמס chamas, to force away, act violently and unjustly; supposed by Bochart and Scheuchzer to signify the male ostrich, from its cruelty towards its young; (see Job 39:13-18); but others, with more reason, suppose it to be the bird described by Hasselquist, which he calls the strix Orientalis, or Oriental owl. "It is of the size of the common owl, living in the ruins and old deserted houses of Egypt and Syria; and sometimes in inhabited houses. The Arabs in Egypt call it Massasa, the Syrians Bana. It is very ravenous in Syria, and in the evenings, if the windows be left open, it flies into the house and kills infants, unless they are carefully watched; wherefore the women are much afraid of it." - Travels, p. 196. If this is the fowl intended, this is a sufficient reason why it should be considered an abomination.
The cuckoo - שחף shachaph, supposed rather to mean the sea mew; called shachaph, from שחפת shachepheth, a wasting distemper, or atrophy, (mentioned Lev 26:16; Deu 28:22), because its body is the leanest, in proportion to its bones and feathers, of most other birds, always appearing as if under the influence of a wasting distemper. A fowl which, from its natural constitution or manner of life, is incapable of becoming plump or fleshy, must always be unwholesome; and this is reason sufficient why such should be prohibited.
And the hawk - נץ nets, from the root נצה natsah, to shoot forth or spring forward, because of the rapidity and length of its flight, the hawk being remarkable for both. As this is a bird of prey, it is forbidden, and all others of its kind.
Albert Barnes: Notes on the Bible - 1834
11:16
And the owl ... - Rather, "and the ostrich, and the owl, and the gull, and the hawk," etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: Deu 14:15-18; Psa 102:6; Isa 13:21, Isa 13:22, Isa 34:11-15; Joh 3:19-21; Eph 2:2, Eph 2:3, Eph 4:18, Eph 4:19, Eph 5:7-11; Phi 3:18, Phi 3:19; Th1 5:5-7; Rev 18:2
Carl Friedrich Keil and Franz Delitzsch
11:16
היּענה בּת, i.e., either daughter of screaming (Bochart), or daughter of greediness (Gesenius, etc.), is used according to all the ancient versions for the ostrich, which is more frequently described as the dweller in the desert (Is 13:21; Is 34:13, etc.), or as the mournful screamer (Mic 1:8; Job 30:29), and is to be understood, not as denoting the female ostrich only, but as a noun of common gender denoting the ostrich generally. It does not devour carrion indeed, but it eats vegetable matter of the most various kinds, and swallows greedily stones, metals, and even glass. It is found in Arabia, and sometimes in Hauran and Belka (Seetzen and Burckhardt), and has been used as food not only by the Struthiophagi of Ethiopia (Diod. Sic. 3, 27; Strabo, xvi. 772) and Numidia (Leo Afric. p. 766), but by some of the Arabs also (Seetzen, iii. p. 20; Burckhardt, p. 178), whilst others only eat the eggs, and make use of the fat in the preparation of food. תּחמס, according to Bochart, Gesenius, and others, is the male ostrich; but this is very improbable. According to the lxx, Vulg., and others, it is the owl (Oedmann, iii. pp. 45ff.); but this is mentioned later under another name. According to Saad. Ar. Erp. it is the swallow; but this is called סיס in Jer 8:7. Knobel supposes it to be the cuckoo, which is met with in Palestine (Seetzen, 1, p. 78), and derives the name from חמס, violenter egit, supposing it to be so called from the violence with which it is said to turn out or devour the eggs and young of other birds, for the purpose of laying its own eggs in the nest (Aristot. hist. an. 6, 7; 9, 29; Ael. nat. an. 6, 7). שׁחף is the λάρος, or slender gull, according to the lxx and Vulg. Knobel follows the Arabic, however, and supposes it to be a species of hawk, which is trained in Syria for hunting gazelles, hares, etc.; but this is certainly included in the genus נץ. נץ, from נצץ to fly, is the hawk, which soars very high, and spreads its wings towards the south (Job 39:26). It stands in fact, as למינהוּ shows, for the hawk-tribe generally, probably the ἱέραξ, accipiter, of which the ancients enumerate many different species. כּוס, which is mentioned in Ps 102:7 as dwelling in ruins, is an owl according to the ancient versions, although they differ as to the kind. In Knobel's opinion it is either the screech-owl, which inhabits ruined buildings, walls, and clefts in the rock, and the flesh of which is said to be very agreeable, or the little screech-owl, which also lives in old buildings and walls, and raises a mournful cry at night, and the flesh of which is said to be savoury. שׁלך, according to the ancient versions an aquatic bird, and therefore more in place by the side of the heron, where it stands in Deuteronomy, is called by the lxx καταῤῥάκτης; in the Targ. and Syr. נוּנא שׁלי, extrahens pisces. It is not the gull, however (larus catarractes), which plunges with violence, for according to Oken this is only seen in the northern seas, but a species of pelican, to be found on the banks of the Nile and in the islands of the Red Sea, which swims well, and also dives, frequently dropping perpendicularly upon fishes in the water. The flesh has an oily taste, but it is eaten for all that.
ינשׁוּף: from נשׁף to snort, according to Is 34:11, dwelling in ruins, no doubt a species of owl; according to the Chaldee and Syriac, the uhu, which dwells in old ruined towers and castles upon the mountains, and cries uhupuhu. תּנשׁמת, which occurs again in Lev 11:30 among the names of the lizards, is, according to Damiri, a bird resembling the uhu, but smaller. Jonathan calls it uthya = ὠτός, a night-owl. The primary meaning of the word נשׁם is essentially the same as that of נשׁף, to breathe or blow, so called because many of the owls have a mournful cry, and blow and snort in addition; though it cannot be decided whether the strix otus is intended, a bird by no means rare in Egypt, which utters a whistling blast, and rolls itself into a ball and then spreads itself out again, or the strix flammea, a native of Syria, which sometimes utters a mournful cry, and at other times snores like a sleeping man, and the flesh of which is said to be by no means unpleasant, or the hissing owl (strix stridula), which inhabits the ruins in Egypt and Syria, and is sometimes called massusu, at other times bane, a very voracious bird, which is said to fly in at open windows in the evening and kill children that are left unguarded, and which is very much dreaded in consequence. קאת, which also lived in desolate places (Is 34:11; Zeph 2:14), or in the desert itself (Ps 102:7), was not the kat, a species of partridge or heath-cock, which is found in Syria (Robinson, ii. p. 620), as this bird always flies in large flocks, and this is not in harmony with Is 34:11 and Zeph 2:14, but the pelican (πελεκάν, lxx), as all the ancient versions render it, which Ephraem (on Num 14:17) describes as a marsh-bird, very fond of its young, inhabiting desolate places, and uttering an incessant cry. It is the true pelican of the ancients (pelecanus graculus), the Hebrew name of which seems to have been derived from קוא to spit, from its habit of spitting out the fishes it has caught, and which is found in Palestine and the reedy marshes of Egypt (Robinson, Palestine). רחם, in Deut. רחמה, is κυκνός, the swan, according to the Septuagint; porphyrio, the fish-heron, according to the Vulgate; a marsh-bird therefore, possibly vultur percnopterus (Saad. Ar. Erp.), which is very common in Arabia, Palestine, and Syria, and was classed by the ancients among the different species of eagles (Plin. h. n. 10, 3), but which is said to resemble the vulture, and was also called ὀρειπέλαργος, the mountain-stork (Arist. h. an. 9, 32). It is a stinking and disgusting bird, of the raven kind, with black pinions; but with this exception it is quite white. It is also bald-headed, and feeds on carrion and filth. But it is eaten notwithstanding by many of the Arabs (Burckhardt, Syr. p. 1046). It received its name of "tenderly loving" from the tenderness with which it watches over its young (Bochart, iii. pp. 56, 57). In this respect it resembles the stork, חסידה, avis pia, a bird of passage according to Jer 8:7, which builds its nest upon the cypresses (Ps 104:17, cf. Bochart, iii. pp. 85ff.). In the East the stork builds its nest not only upon high towers and the roofs of houses, but according to Kazwini and others mentioned by Bochart (iii. p. 60), upon lofty trees as well.
(Note: Oedmann (v. 58ff.), Knobel, and others follow the Greek translation of Leviticus and the Psalms, and the Vulgate rendering of Leviticus, the Psalms, and Job, and suppose the reference to be to the ἐρωδιός, herodius, the heron: but the name chasidah points decidedly to the stork, which was generally regarded by the ancients as pietatis cultrix (Petron. 55, 6), whereas, with the exception of the somewhat indefinite passage in Aelian (Nat. an. 3, 23), καὶ τοὺς ἐρωδιοὺς ἀκούω ποιεῖν ταὐτόν (i.e., feed their young by spitting out their food) καὶ τοὺς πελεκᾶνας μέντοι, nothing is said about the parental affection of the heron. And the testimony of Bellonius, "Ciconiae quae aetate in Europa sunt, magna hyemis parte ut in Aegypto sic etiam circa Antiochiam et juxta Amanum montem degunt," is a sufficient answer to Knobel's assertion, that according to Seetzen there are not storks in Mount Lebanon.)
אנפה, according to the lxx and Vulgate χαραδριός, a marsh-bird of the snipe kind, of which there are several species in Egypt (Hasselquist, p. 308). This is quite in accordance with the expression "after her kind," which points to a numerous genus. The omission of ואת before האנפה, whereas it is found before the name of every other animal, is very striking; but as the name is preceded by the copulative vav in Deuteronomy, and stands for a particular bird, it may be accounted for either from a want of precision on the part of the author, or from an error of the copyist like the omission of the ו before את in Lev 11:15.
(Note: On account of the omission of ואת Knobel would connect האנפה as an adjective with החסידה, and explain אנף as derived from ענף frons, ענף frondens, and signifying bushy. The herons were called "the bushy chasidah," he supposes, because they have a tuft of feathers at the back of their head, or long feathers hanging down from their neck, which are wanting in the other marsh-birds, such as the flamingo, crane, and ibis. But there is this important objection to the explanation, that the change of א for ע in such a word as ענף frons, which occurs as early as Lev 23:40, and has retained its ע even in the Aramaean dialects, is destitute of all probability. In addition to this, there is the improbability of the chasidah being restricted by anaphah to the different species of heron, with three of which the ancients were acquainted (Aristot. h. an. 9, 2; Plin. h. n. 10, 60). If chasidah denoted the heron generally, or the white heron, the epithet anaphah would be superfluous. It would be necessary to assume, therefore, that chasidah denotes the whole tribe of marsh-birds, and that Moses simply intended to prohibit the heron or bushy marsh-bird. But either of these is very improbable: the former, because in every other passage of the Old Testament chasidah stands for one particular kind of bird; the latter, because Moses could hardly have excluded storks, ibises, and other marsh-birds that live on worms, from his prohibition. All that remains, therefore, is to separate ha-anaphah from the preceding word, as in Deuteronomy, and to understand it as denoting the plover (?) or heron, as there were several species of both. Which is intended, it is impossible to decide, as there is nothing certain to be gathered from either the ancient versions or the etymology. Bochart's reference of the word to a fierce bird, viz., a species of eagle, which the Arabs call Tammaj, is not raised into a probability by a comparison with the similarly sounding ἀνοπαῖα of Od. 1, 320, by which Aristarchus understands a kind of eagle.)
דּוּכיפת: according to the lxx, Vulg., and others, the lapwing, which is found in Syria, Arabia, and still more commonly in Egypt (Forsk, Russel, Sonnini), and is eaten in some places, as its flesh is said to be fat and savoury in autumn (Sonn. 1, 204). But it has a disagreeable smell, as it frequents marshy districts seeking worms and insects for food, and according to a common belief among the ancients, builds its nest of human dung. Lastly, העטלּף is the bat (Is 2:20), which the Arabs also classified among the birds.
John Gill
11:16 And the owl,.... The great and little owls being after mentioned, it seems best, by the word here used, to understand the "ostrich" with the Septuagint, Vulgate Latin, the Oriental versions, and the Targums of Onkelos and Jonathan: the account which Pliny (p) gives of the African and Ethiopic ostriches is this; that they are the largest of birds, and almost of the kind of beasts; that they exceed the height of a horseman on horseback, and are swifter than the horses; that their wings are given them to help them in their running, otherwise they are not flying fowls, nor are they lifted up from the earth. Their hoofs are like to those of harts, with which they fight, and are cloven, and serve to gather up stones, which in their flight they throw with their feet against them that follow them; they have a wonderful concoction, digesting whatever is swallowed down; and, according to Galen (q), all the parts of them, their flesh and their eggs, are hard and difficult of digestion, and excermentitious: Aben Ezra says (r), their flesh is as dry as a stick, and it is not usual to eat it, for there is no moisture in it; and therefore nothing can be eaten of the whole species, but the daughter or young one, for that being a female and little, there is some moisture in it; but not so the male when little; wherefore as the flesh of this creature is always reckoned by the Jews as unlawful to be eaten, it may the rather be supposed to be intended here, since if not here, it cannot be thought to be any where observed; and yet we find that both the eggs and the flesh of this creature have been eaten by some people: their eggs with the Indians were reckoned delicate eating, as Aelianus (s) reports; and near the Arabians and Ethiopians were a people, as both Diodorus Siculus (t) and Strabo (u) relate, who were called Struthophagi, from their living on ostriches; and they eat them in Peru, where they are common (w); and in several parts of Africa, as Nubia, Numidia, and Lybia, as Leo Africanus (x) relates:
and the night hawk; which, according to Pliny (y), is sometimes called "cymindis", and is seldom to be found in woods, sees not so well in the day time, and wages a deadly war with the eagle, and they are often found joined together: Bochart (z) who thinks that the female ostrich is meant by the preceding bird, is of opinion that the male ostrich is meant here, there being no general name in the Hebrew language to comprehend both sexes:
and the cuckoo; a bird well known by its voice at least: some have thought it to be the same with the hawk, changing its figure and voice; but this has been refuted by naturalists (a): but though it is here forbidden to be eaten, yet its young, when fat, are said to be of a grateful savour by Aristotle: and Pliny (b) says, no bird is to be compared to it for the sweetness of its flesh, though perhaps it may not be here intended: the word is by the Septuagint rendered a "sea gull", and so it is by Ainsworth, and which is approved of by Bochart (c):
and the hawk after his kind; a well known bird, of which, according to Aristotle (d), there are not less than ten sorts: Pliny (e) says sixteen; it has its name in Hebrew from flying, it being a bird that flies very swiftly; see Job 39:26 the hawk was a symbol of deity with the Egyptians, and was reverenced and worshipped by them (f).
(p) Nat. Hist. l. 10. c. 1. Vid. Aristot. de Part. Animal. l. 4. c. 14. (q) Apud Bochart. Hierozoic. par. 2. l. 2. c. 14. col. 226. (r) Pirush in Exod. xxiii. 19. (s) De Animal. l. 14. c. 13. (t) Bibliothec. l. 3. p. 162. (u) Geograph. l. 16. p. 531. (w) Calmet's Dictionary in the word "Ostrich". (x) Descriptio Africae, l. 6. p. 601, 605, 613. l. 9. p. 766. (y) Nat. Hist. l. 10. c. 8. (z) Ut supra, (Apud Bochart. Hierozoic. par. 2. l. 2.) c. 15. col. 235. (a) Aristot. Hist. Animal. l. 6. c. 7. Plin. Nat. Hist. l. 10. c. 9. (b) Ibid. (c) Ut supra, (Apud Bochart. Hierozoic. par. 2. l. 2. c. 15.) col. 26. (d) Hist. Animal. l. 9. c. 36. (e) Nat. Hist. l. 10. c. 8. (f) Plutarch. de Iside & Osyr. Strabo. Geograph. l. 17. p. 559, 562. Diodor. Sicul. l. 1. p. 78. Clement. Alex. Stromat. l. 5. p. 566.
Robert Jamieson, A. R. Fausset and David Brown
11:16 the owl--It is generally supposed the ostrich is denoted by the original word.
the nighthawk--a very small bird, with which, from its nocturnal habits, many superstitious ideas were associated.
the cuckoo--Evidently some other bird is meant by the original term, from its being ranged among rapacious birds. DR. SHAW thinks it is the safsaf; but that, being a graminivorous and gregarious bird, is equally objectionable. Others think that the sea mew, or some of the small sea fowl, is intended.
the hawk--The Hebrew word includes every variety of the falcon family--as the goshawk, the jerhawk, the sparrow hawk, &c. Several species of hawks are found in Western Asia and Egypt, where they find inexhaustible prey in the immense numbers of pigeons and turtledoves that abound in those quarters. The hawk was held pre-eminently sacred among the Egyptians; and this, besides its rapacious disposition and gross habits, might have been a strong reason for its prohibition as an article of food to the Israelites.
11:1711:17: եւ բազէ, եւ որ ինչ նմա՛ն իցէ նմա. եւ հաւապատիր, եւ հողամաղ[978], [978] Ոսկան. Եւ հաւպատիր։
17 բազէ եւ այն, ինչ սրա նման է, հաւապատիր[20], հողամաղ,[20] 20. Բուի տեսակ:
17 Եւ հաւպատիրն ու հողամաղը եւ քաջահաւը
եւ հաւապատիր, եւ հողամաղ, եւ քաջահաւ:

11:17: եւ բազէ, եւ որ ինչ նմա՛ն իցէ նմա. եւ հաւապատիր, եւ հողամաղ[978],
[978] Ոսկան. Եւ հաւպատիր։
17 բազէ եւ այն, ինչ սրա նման է, հաւապատիր[20], հողամաղ,
[20] 20. Բուի տեսակ:
17 Եւ հաւպատիրն ու հողամաղը եւ քաջահաւը
zohrab-1805▾ eastern-1994▾ western am▾
11:1717: филина, рыболова и ибиса,
11:17 καὶ και and; even νυκτικόρακα νυκτικοραξ and; even καταρράκτην καταρρακτης and; even ἶβιν ιβις ibis
11:17 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּ֥וס kkˌôs כֹּוס owlet וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׁלָ֖ךְ ššālˌāḵ שָׁלָךְ cormorant וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּנְשֽׁוּף׃ yyanšˈûf יַנְשֹׁוף owl
11:17. bubonem et mergulum et ibinThe screech owl, and the cormorant, and the ibis.
17. and the little owl, and the cormorant, and the great owl;
11:17. the owl, and the sea bird, and the ibis,
11:17. And the little owl, and the cormorant, and the great owl,
And the little owl, and the cormorant, and the great owl:

17: филина, рыболова и ибиса,
11:17
καὶ και and; even
νυκτικόρακα νυκτικοραξ and; even
καταρράκτην καταρρακτης and; even
ἶβιν ιβις ibis
11:17
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֹּ֥וס kkˌôs כֹּוס owlet
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׁלָ֖ךְ ššālˌāḵ שָׁלָךְ cormorant
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּנְשֽׁוּף׃ yyanšˈûf יַנְשֹׁוף owl
11:17. bubonem et mergulum et ibin
The screech owl, and the cormorant, and the ibis.
11:17. the owl, and the sea bird, and the ibis,
11:17. And the little owl, and the cormorant, and the great owl,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:17: The little owl - כוס cos, the bittern, night-raven or night-owl, according to most interpreters. Some think the onocrotalus or pelican may be intended; for as the word כוס cos signifies a cup in Hebrew, and the pelican is remarkable for a pouch or bag under the lower jaw, it might have had its Hebrew name from this circumstance; but the kaath in the following verse is rather supposed to mean this fowl, and the cos some species of the bubo or owl. See Bochart, vol. iii., col. 272.
The cormorant - שלך shalach, from the root which signifies to cast down; hence the Septuagint καταρρακτης, the cataract, or bird which falls precipitately down upon its prey. It probably signifies the plungeon or diver, a sea fowl, which I have seen at sea dart down as swift as an arrow into the water, and seize the fish which it had discovered while even flying, or rather soaring, at a very great height.
The great owl - ינשוף yanshuph, according to the Septuagint and the Vulgate, signifies the ibis, a bird well known and held sacred in Egypt. Some critics, with our translation, think it means a species of owl or night bird, because the word may be derived from נשף nesheph, which signifies the twilight, the time in which owls chiefly fly about. See Bochart, vol. iii., col. 281.
John Gill
11:17 And the little owl, and the cormorant, and the great owl. Ainsworth translates the words just the reverse, and takes the first word to signify the great owl, and the last the little one; the great owl may intend the great horn owl, called sometimes the eagle owl, which is thus described; it is of the size of a goose, and has large wings, capable of extending to a surprising breadth: its head is much of the size and figure of that of a cat, and has clusters of black feathers over the ears, rising to three fingers' height; its eyes are very large, and the feathers of its rump long, and extremely soft; its eyes have yellow irises, and its beak black and crooked: it is all over mottled with white, reddish, and black spots; its legs are very strong, and are hairy down to the very ends of the toes, their covering being of a whitish brown (g): and as this is called the great horn owl, others, in comparison of it, may be called the little owl. Some reckon several species of owls--there are of three sizes; the large ones are as big as a capon, the middle sized are as big as a wood pigeon, the smaller sort about the size of an ordinary pigeon--the horned owl is of two kinds, a larger and a smaller--the great owl is also of two sorts, that is, of a larger and a smaller kind (h); it is a bird sacred to Minerva: but though it is pretty plain that the last of the words used signifies a bird that flies in the twilight of the evening, from whence it seems to have its name, as Aben Ezra, Ben Gersom, and other Jewish writers observe, and fitly agrees with the owl which is not seen in the day, but appears about that time; yet the first is thought by Bochart (i) to be the "onocrotalus" or "pelican", which has under its bill a bag or sack, which will hold a large quantity of anything; and the word here used has the signification of a cup or vessel, see Ps 102:6. The word we render "cormorant", the Targums of Onkelos and Jonathan paraphrase it, a drawer of fish out of the sea, so Baal Hatturim; and thus it is interpreted in the Talmud (k); and the gloss upon it says, this is the water raven, which is the same with the cormorant; for the cormorant is no other than "corvus aquaticus", or water raven; See Gill on Zeph 2:14. The Septuagint render it by "catarrhactes", which, according to the description of it (l), resides by rocks and shores that hang over water; and when it sees fishes swimming in it, it will fly on high, and contract its feathers, and flounce into the water, and fetch out the fish; and so is of the same nature, though not the same creature with the cormorant. Aben Ezra observes, that some say this is a bird which casts its young as soon as born; and this is said of the "catarrhactes", that it lets down its young into the sea, and draws them out again, and hereby inures them to this exercise (m).
(g) Ray's Ornithol. p. 63. apud Supplement to Chambers's Dictionary in the word "Bubo". (h) Calmet's Dictionary in the word "Owl". (i) Ut supra, (Apud Bochard. Heirozoic. par. 2. l. 2.) c. 20. col. 275. (k) Bab. Cholin, fol. 63. 1. (l) Gesner. apud Bochart. ut supra, (i)) c. 21. col. 278. (m) Ibid.
Robert Jamieson, A. R. Fausset and David Brown
11:17 the little owl--or horned owl, as some render it. The common barn owl, which is well known in the East. It is the only bird of its kind here referred to, although the word is thrice mentioned in our version.
cormorant--supposed to be the gull. [See on Deut 14:17.]
the great owl--according to some, the Ibis of the Egyptians. It was well known to the Israelites, and so rendered by the Septuagint (Deut 14:16; Is 34:11): according to PARKHURST, the bittern, but not determined.
11:1811:18: եւ քաջահաւ, եւ սոխակ, եւ հաւալուսն, եւ կարափ[979], [979] Այլք. Եւ կարապ։
18 քաջահաւ, սոխակ, հաւալուսն, կարապ,
18 Եւ կարապը եւ հաւալուսը ու սեւ անգղը
եւ սոխակ, եւ հաւալուսն, եւ կարապ:

11:18: եւ քաջահաւ, եւ սոխակ, եւ հաւալուսն, եւ կարափ[979],
[979] Այլք. Եւ կարապ։
18 քաջահաւ, սոխակ, հաւալուսն, կարապ,
18 Եւ կարապը եւ հաւալուսը ու սեւ անգղը
zohrab-1805▾ eastern-1994▾ western am▾
11:1818: лебедя, пеликана и сипа,
11:18 καὶ και and; even πορφυρίωνα πορφυριων and; even πελεκᾶνα πελεκαν and; even κύκνον κυκνος swan
11:18 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the תִּנְשֶׁ֥מֶת ttinšˌemeṯ תִּנְשֶׁמֶת owl וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קָּאָ֖ת qqāʔˌāṯ קָאַת owl? וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רָחָֽם׃ rāḥˈām רָחָם vulture
11:18. cycnum et onocrotalum et porphirionemAnd the swan, and the bittern, and the porphyrion.
18. and the horned owl, and the pelican, and the vulture;
11:18. and the swan, and the pelican, and the marsh hen,
11:18. And the swan, and the pelican, and the gier eagle,
And the swan, and the pelican, and the gier eagle:

18: лебедя, пеликана и сипа,
11:18
καὶ και and; even
πορφυρίωνα πορφυριων and; even
πελεκᾶνα πελεκαν and; even
κύκνον κυκνος swan
11:18
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
תִּנְשֶׁ֥מֶת ttinšˌemeṯ תִּנְשֶׁמֶת owl
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קָּאָ֖ת qqāʔˌāṯ קָאַת owl?
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רָחָֽם׃ rāḥˈām רָחָם vulture
11:18. cycnum et onocrotalum et porphirionem
And the swan, and the bittern, and the porphyrion.
18. and the horned owl, and the pelican, and the vulture;
11:18. and the swan, and the pelican, and the marsh hen,
11:18. And the swan, and the pelican, and the gier eagle,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
11:18: The swan - תנשמת tinshemeth. The Septuagint translate the word by πορφυριωνα, the porphyrion, purple or scarlet bird. Could we depend on this translation, we might suppose the flamingo or some such bird to be intended. Some suppose the goose to be meant, but this is by no means likely, as it cannot be classed either among ravenous or unclean fowls. Bochart thinks the owl is meant.
The pelican - קאת kaath. As קאת kaah signifies to vomit up, the name is supposed to be descriptive of the pelican, who receives its food into the pouch under its lower jaw, and, by pressing it on its breast with its bill, throws it up for the nourishment of its young. Hence the fable which represents the pelican wounding her breast with her bill, that she might feed her young with her own blood; a fiction which has no foundation but in the above circumstance. Bochart thinks the bittern is meant, vol. iii., col. 292.
The gier eagle - רחם racham. As the root of this word signifies tenderness and affection, it is supposed to refer to some bird remarkable for its attachment to its young; hence some have thought that the pelican is to be understood. Bochart endeavors to prove that it means the vulture, probably that species called the golden vulture - Bochart, vol. iii., col. 303.
Albert Barnes: Notes on the Bible - 1834
11:18
The swan - More probably the ibis, the sacred bird of the Egyptians. "The gier eagle" is most likely the Egyptian vulture, a bird of unprepossessing appearance and disgusting habits, but fostered by the Egyptians as a useful scavenger.
John Gill
11:18 And the swan,.... This is a bird well known to us, but it is a question whether it is intended by the word here used; for though it is so rendered in the Vulgate Latin, it is differently rendered by many others: the Targums of Jonathan and Jerusalem call it "otia", which seems to be the same with the "otus" of Aristotle (n), who says it is like an owl, having a tuft of feathers about its ears (from whence it has its name); and some call it "nycticorax", or the owl; and here, by Bochart (o), and others, the owl called "noctua" is thought to be meant; and with which agrees the account some Jewish writers give of it, as Aben Ezra and Baal Hatturim, who say it is a bird, which every one that sees is astonished at it, as other birds are at the owl, are frightened at the sight of it, and stupefied. But as the same word is used Lev 11:30 among the creeping things, for a mole, what Jarchi observes is worthy of consideration, that this is "calve (chauve) souris" (the French word for a bat), and is like unto a mouse, and flies in the night; and that which is spoken of among the creeping things is like unto it, which hath no eyes, and they call it "talpa", a mole. The Septuagint version renders it by "porphyrion", the redshank; and so Ainsworth; and is thought to be called by the Hebrew name in the text, from the blowing of its breath in drinking; for it drinks biting, as Aristotle says (p):
and the pelican; which has its name in Hebrew from vomiting; being said by Aben Ezra and Baal Hatturim to be a bird that vomits its food; and it is observed by several naturalists (q), of the pelican, that it swallows down shellfish, and after they have lain some time in its stomach, it vomits them up again; where having been heated, the shells open, and it picks out the meat:
and the gier eagle; or vulture eagle, the "gypoeetos" of Aristotle (r), and who says it is called also "oripelargos", or the mountain stork; and which Pliny (s) also makes to be an eagle of the vulture kind. Dr. Shaw says (t), that near Cairo there are several flocks of the "ach bobba" (white father, differing little from the stork but in its colour), the "percnopterus" or "oripelargos", which like the ravens about London feed upon carrion, and nastiness that is thrown without the city; this the Arabs call "rachama", the same with Lev 11:18 and in Deut 14:17 and whatever bird is here meant, it must be one that is tender toward its young, as its name signifies, as Aben Ezra and Baal Hatturim observe; and though both the eagle and the vulture are rapacious birds, yet have a great regard to their young; of the eagle see Deut 32:11 and the vulture, with the Egyptians, was an "hieroglyphic" of a tender mother, or any merciful person; it being reported of it, that during the one hundred twenty days its young are under its care, it very rarely flies from them, being so solicitous of nourishing them; and that by making incisions in its thigh, it lets out a bloody flow of milk, when it has nothing else to support them (u). The Talmudists (w) say, that the bird "racham", as it is here called, is the same with "serakrak", and is by the Targum of Jonathan, and in the Syriac version, here rendered "serakraka", so called from which signifies to "squall"; and, according to Munster (x), is thought by some to be the "pica", magpie, or rather the jay; and Dr. Shaw (y) observes, that by a small transmutation of letters, that and the "shagarag" of the Arabs are the same; which he says is of the size and shape of a jay, though with a smaller bill, and shorter legs; the back is brownish; the head, neck, and belly, of a light green; and upon the wings and tail there are several spots or ringlets of a deep blue; it makes a "squalling" noise; and, he adds, it has no small affinity both in voice and plumage with the jay. The Septuagint version renders the word by the "swan"; which if not intended by the first word in this text, may by this, being kind to its young, though otherwise reckoned a cruel and unmerciful bird, as Bochart (z) observes; some think the woodpecker is meant, so called from its love to its parents (a).
(n) Hist. Animal. l. 8. c. 12. Vid. Plin. l. 10. c. 23. (o) Ut supra, (Apud Bochard Hierozoic. par. 2. l. 2.) c. 23. (p) Ut supra, (Hist. Animal. l. 8.) c. 6. so Plin. l. 10. c. 46. (q) Aristot. Hist. Animal. l. 9. c. 10. Aelian. de Animal. l. 3. c. 20, Plin. Nat. Hist. l. 10. c. 40. (r) Hist. Animal. l. 9. c. 32. (s) Nat. Hist. l. 10. c. 3. (t) Travels, p. 449. Ed. 2. (u) Horns Apollo & Pisidas apud Bochart. ut supra, (o)) c. 27. col. 388. (w) T. Bab. Cholin, fol. 63. 1. (x) Dictionar. Chald. p. 4. 18. (y) Travels, p. 183. (z) Ut supra (o)), c. 25. col. 300. (a) Plin. l. 10. c. 33.
Robert Jamieson, A. R. Fausset and David Brown
11:18 the swan--found in great numbers in all the countries of the Levant. It frequents marshy places--the vicinity of rivers and lakes. It was held sacred by the Egyptians, and kept tame within the precincts of heathen temples. It was probably on this account chiefly that its use as food was prohibited. MICHAELIS considers it the goose.
the pelican--remarkable for the bag or pouch under its lower jaw which serves not only as a net to catch, but also as a receptacle of food. It is solitary in its habits and, like other large aquatic birds, often flies to a great distance from its favorite haunts.
the gier eagle--Being here associated with waterfowl, it has been questioned whether any species of eagle is referred to. Some think, as the original name racham denotes "tenderness," "affection," the halcyon or kingfisher is intended [CALMET]. Others think that it is the bird now called the rachami, a kind of Egyptian vulture, abundant in the streets of Cairo and popularly called "Pharaoh's fowl." It is white in color, in size like a raven, and feeds on carrion; it is one of the foulest and filthiest birds in the world. [See on Deut 14:17.]
11:1911:19: եւ արագիլ, եւ քարարդ, եւ որ ինչ նմա՛ն իցէ նոցա. եւ յոպոպ, եւ չիղջ[980]։[980] Ոմանք. Եւ քարադր... եւ չեղջ։
19 արագիլ, քարադր‘ եւ այն, ինչ սրանց նման է, այլեւ՝ յոպոպ եւ չղջիկ:
19 Եւ արագիլն ու քարադրը իրենց տեսակին պէս եւ յոպոպն ու չիղջը։
եւ արագիլ, եւ քարադր, եւ որ ինչ նման իցէ նոցա, եւ յոպոպ, եւ չիղջ:

11:19: եւ արագիլ, եւ քարարդ, եւ որ ինչ նմա՛ն իցէ նոցա. եւ յոպոպ, եւ չիղջ[980]։
[980] Ոմանք. Եւ քարադր... եւ չեղջ։
19 արագիլ, քարադր‘ եւ այն, ինչ սրանց նման է, այլեւ՝ յոպոպ եւ չղջիկ:
19 Եւ արագիլն ու քարադրը իրենց տեսակին պէս եւ յոպոպն ու չիղջը։
zohrab-1805▾ eastern-1994▾ western am▾
11:1919: цапли, зуя с породою его, удода и нетопыря.
11:19 καὶ και and; even γλαῦκα γλαυξ and; even ἐρωδιὸν ερωδιος and; even χαραδριὸν χαραδριος and; even τὰ ο the ὅμοια ομοιος like; similar to αὐτῷ αυτος he; him καὶ και and; even ἔποπα εποψ and; even νυκτερίδα νυκτερις bat
11:19 וְ wᵊ וְ and אֵת֙ ʔˌēṯ אֵת [object marker] הַ ha הַ the חֲסִידָ֔ה ḥᵃsîḏˈā חֲסִידָה heron הָ hā הַ the אֲנָפָ֖ה ʔᵃnāfˌā אֲנָפָה [bird's name] לְ lᵊ לְ to מִינָ֑הּ mînˈāh מִין kind וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דּוּכִיפַ֖ת ddûḵîfˌaṯ דּוּכִיפַת hoopoe וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עֲטַלֵּֽף׃ ʕᵃṭallˈēf עֲטַלֵּף bat
11:19. erodionem et charadrion iuxta genus suum opupam quoque et vespertilionemThe heron, and the charadroin according to its kind, the houp also, and the bat.
19. and the stork, the heron after its kind, and the hoopoe, and the bat.
11:19. the heron, and the plover according to its kind, the crested hoopoe, and also the bat.
11:19. And the stork, the heron after her kind, and the lapwing, and the bat.
And the stork, the heron after her kind, and the lapwing, and the bat:

19: цапли, зуя с породою его, удода и нетопыря.
11:19
καὶ και and; even
γλαῦκα γλαυξ and; even
ἐρωδιὸν ερωδιος and; even
χαραδριὸν χαραδριος and; even
τὰ ο the
ὅμοια ομοιος like; similar to
αὐτῷ αυτος he; him
καὶ και and; even
ἔποπα εποψ and; even
νυκτερίδα νυκτερις bat
11:19
וְ wᵊ וְ and
אֵת֙ ʔˌēṯ אֵת [object marker]
הַ ha הַ the
חֲסִידָ֔ה ḥᵃsîḏˈā חֲסִידָה heron
הָ הַ the
אֲנָפָ֖ה ʔᵃnāfˌā אֲנָפָה [bird's name]
לְ lᵊ לְ to
מִינָ֑הּ mînˈāh מִין kind
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דּוּכִיפַ֖ת ddûḵîfˌaṯ דּוּכִיפַת hoopoe
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עֲטַלֵּֽף׃ ʕᵃṭallˈēf עֲטַלֵּף bat
11:19. erodionem et charadrion iuxta genus suum opupam quoque et vespertilionem
The heron, and the charadroin according to its kind, the houp also, and the bat.
19. and the stork, the heron after its kind, and the hoopoe, and the bat.
11:19. the heron, and the plover according to its kind, the crested hoopoe, and also the bat.
11:19. And the stork, the heron after her kind, and the lapwing, and the bat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:19: The stork - חסידה chasidah, from חסד chasad, which signifies to be abundant in kindness, or exuberant in acts of beneficence; hence applied to the stork, because of its affection to its young, and its kindness in tending and feeding its parents when old; facts attested by the best informed and most judicious of the Greek and Latin natural historians. See Bochart, Scheuchzer, and Parkhurst, under the word חסד chasad. It is remarkable for destroying and eating serpents, and on this account might be reckoned by Moses among unclean birds.
The heron - אנפה anaphah. This word has been variously understood: some have rendered it the kite, others the woodcock, others the curlew, some the peacock, others the parrot, and others the crane. The root אנף anaph, signifies to breathe short through the nostrils, to snuff, as in anger; hence to be angry: and it is supposed that the word is sufficiently descriptive of the heron, from its very irritable disposition. It will attack even a man in defense of its nest; and I have known a case where a man was in danger of losing his life by the stroke of a heron's bill, near the eye, who had climbed up into a high tree to take its nest. Bochart supposes a species of the eagle to be meant, vol. iii., col. 335.
The lapwing - דוכיפת duchiphath, the upupa, hoopoe, or hoop, a crested bird, with beautiful plumage, but very unclean. See Bochart, and Scheuchzer. Concerning the genuine meaning of the original, there is little agreement among interpreters.
The bat - עטלף atalleph, so called, according to Parkhurst, from עט at, to fly, and עלף alaph, darkness or obscurity, because it flies about in the dusk of the evening, and in the night: so the Septuagint νυκτερις, from νυξ, the night; and the Vulgate vespertilio, from vesper, the evening. This being a sort of monster partaking of the nature of both a bird and beast, it might well be classed among unclean animals, or animals the use of which in food should be avoided.
Albert Barnes: Notes on the Bible - 1834
11:19
The heron ... the lapwing - Rather, the great plover the hoopoe, so called from its peculiar cry.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: bat: Isa 2:20, Isa 66:17
John Gill
11:19 And the stork,..... A bird of passage, Jer 8:7 it has its name from kindness, which it exercises both to its dam, and to its young. Various writers (b) speak of the kindness of these birds to their dams, which when they are old they take care of and feed them, to which the apostle is thought to allude, Ti1 5:4 and its tenderness to its young is no less manifest: when the city of Delf in Holland was on fire, the storks were seen very busy to save their young from the flames, and which when they could not do, threw themselves into the midst of them, and perished with them, as Drusius from the Dutch historians relates. It is said to feed upon serpents; and hence by Virgil (c) to be "invisa colubris"; and Juvenal (d) says, it nourishes its young with them; and which may be a reason of its being forbid to be eaten, and is the reason given by the Mahometans (e) for the prohibition of it; though on this account it was in great honour in Thessaly, that country being freed from serpents by it, and therefore they made it a capital crime to kill them, as Pliny (f) relates; formerly people would not eat the stork, but at present it is much esteemed for the deliciousness of its flesh (g).
the heron after her kind; this bird has its name in Hebrew from its being soon angry, as Aben Ezra observes; and Jarchi calls it the angry vulture or kite, as it is in the Talmud (h); and adds, and it appears to me to be what they call the "heron", one sort of which named "asterias", as there is one sort so called by Pliny (i); it becomes tame in Egypt, and so well understands the voice of a man, as Aelianus (k) reports, that if anyone by way of reproach calls it a servant or slothful, it is immediately exceeding angry. There are three kinds of herons, as both Aristotle (l) and Pliny (m); and by a learned man of ours (n), their names are thus given, the criel or dwarf heron, the blue heron, and the bittour; some reckon nineteen:
and the lapwing; the upupa or hoopoe; it has its name in Hebrew, according to Jarchi, from its having a double crest; and so Pliny (o) ascribes to it a double or folded crest, and speaks of it as a filthy bird; and, according to Aristotle (p) and Aelian (q), its nest is chiefly made of human dung, that by the ill smell of it men may be kept from taking its young; and therefore may well be reckoned among impure fowl. Calmet (r) says, there is no such thing as a lapwing to be seen in any part of England; but there are such as we call so, whether the same bird with this I cannot say:
and the bat; a little bird which flies in the night, Aben Ezra says; Kimchi (s) describes it a mouse with wings, which flies in the night, and we sometimes call it the "flitter mouse"; it is a creature between a fowl and a beast; and, as Aristotle says (t), it partakes of both, and is of neither; and it is the only fowl, as Pliny (u) observes, that has teeth and teats, that brings forth animals, and nourishes them with milk. It is a creature so very disagreeable, that one would think almost there was no need of a law to forbid the eating of it; and yet it is said by some to be eatable, and to be eaten, as Strabo (w) affirms, yea, to be delicious food. It is asserted (x), that there is a sort of them in the east, larger than ordinary, and is salted and eaten--that there are bats in China as large as pullets, and are as delicate eating. Of these several fowls before mentioned, some are of the ravenous kind, and are an emblem of persecutors and covetous persons, and such as live by rapine and violence; others are of a lustful nature, and are an emblem of those who serve various lusts and pleasures, and give up themselves to uncleanness; others are night birds, and are a proper emblem of them whose works are works of darkness, and love darkness rather than the light; and others never rise higher than the earth, and so may denote earthly minded persons; and others live on impure things, and so fitly represent such who live an impure life; with all such the people of God are to have no fellowship.
(b) Aristot. Hist. Animal. l. 9. c. 13. Aelian. de Animal. l. 3. c. 23. & l. 10. c. 16. Plin. Nat. Hist. l. 10. c. 23. (c) Georgic. l. 2. (d) Satyr. 14. (e) Apud Bochart. ut supra, (Hierozoic. par. 2. l. 2.) c. 29. col. 329. (f) Ut supra. (Plin. Nat. Hist. l. 10. c. 23.) (g) Calmet in the word "Stork". (h) T. Bab. Cholin, fol. 63. 1. (i) Ut supra, (f)) c. 60. so Aristot. l. 9. c. 1. (k) De Animal. l. 5. c. 36. (l) Hist. Animal. l. 9. c. 1. (m) Ut supra. (Plin. Nat. Hist. l. 10. c. 23.) (n) Ainsworth's Dictionary, in voce "Ardea". (o) Nat. Hist. l. 10. c. 29. (p) Hist. Animal. l. 9. c. 15. (q) De Animal. l. 3. c. 26. (r) Dictionary, in the word "Lapwing". (s) Sepher Shorash. in voc. (t) De Part. Animal. l. 4. c. 13. (u) Nat. Hist. l. 10. c. 61. l. 11. c. 37. (w) Geograph. l. 16. (x) Calmet's Dictionary in the word "Bat".
Robert Jamieson, A. R. Fausset and David Brown
11:19 the stork--a bird of benevolent temper and held in the highest estimation in all Eastern countries; it was declared unclean, probably, from its feeding on serpents and other venomous reptiles, as well as rearing its young on the same food.
the heron--The word so translated only occurs in the prohibited list of food and has been variously rendered--the crane, the plover, the woodcock, the parrot. In this great diversity of opinion nothing certain can be affirmed regarding it. Judging from the group with which it is classified, it must be an aquatic bird that is meant. It may as well be the heron as any other bird, the more especially as herons abound in Egypt and in the Hauran of Palestine.
the lapwing--or hoopoe; found in warm regions, a very pretty but filthy species of bird. It was considered unclean, probably from its feeding on insects, worms, and snails.
the bat--the great or Ternat bat, known in the East, noted for its voracity and filthiness.
11:2011:20: Եւ ամենայն զեռուն թռչուն՝ որ գնայցէ ՚ի չորս, պի՛ղծ լիցի ձեզ[981]։ [981] Այլք. Եւ ամենայն զեռուն թռչնոց... պիղծ եղիցի ձեզ։
20 Չորս ոտքով քայլող ամէն մի թռչնազգի զեռուն թող պիղծ համարուի ձեզ համար:
20 Ամէն չորս ոտքի վրայ քալող թռչող զեռուն ձեզի պիղծ սեպեցէք։
Եւ ամենայն զեռուն թռչուն որ գնայցէ ի չորս` պիղծ եղիցի ձեզ:

11:20: Եւ ամենայն զեռուն թռչուն՝ որ գնայցէ ՚ի չորս, պի՛ղծ լիցի ձեզ[981]։
[981] Այլք. Եւ ամենայն զեռուն թռչնոց... պիղծ եղիցի ձեզ։
20 Չորս ոտքով քայլող ամէն մի թռչնազգի զեռուն թող պիղծ համարուի ձեզ համար:
20 Ամէն չորս ոտքի վրայ քալող թռչող զեռուն ձեզի պիղծ սեպեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
11:2020: Все [животные] пресмыкающиеся, крылатые, ходящие на четырех [ногах], скверны для нас;
11:20 καὶ και and; even πάντα πας all; every τὰ ο the ἑρπετὰ ερπετον reptile τῶν ο the πετεινῶν πετεινον bird ἃ ος who; what πορεύεται πορευομαι travel; go ἐπὶ επι in; on τέσσαρα τεσσαρες four βδελύγματά βδελυγμα abomination ἐστιν ειμι be ὑμῖν υμιν you
11:20 כֹּ֚ל ˈkōl כֹּל whole שֶׁ֣רֶץ šˈereṣ שֶׁרֶץ swarming creatures הָ hā הַ the עֹ֔וף ʕˈôf עֹוף birds הַ ha הַ the הֹלֵ֖ךְ hōlˌēḵ הלך walk עַל־ ʕal- עַל upon אַרְבַּ֑ע ʔarbˈaʕ אַרְבַּע four שֶׁ֥קֶץ šˌeqeṣ שֶׁקֶץ something detestable ה֖וּא hˌû הוּא he לָכֶֽם׃ ס lāḵˈem . s לְ to
11:20. omne de volucribus quod graditur super quattuor pedes abominabile erit vobisOf things that fly, whatsoever goeth upon four feet, shall be abominable to you.
20. All winged creeping things that go upon all four are an abomination unto you.
11:20. Of all that flies, whatever steps upon four feet shall be abominable to you.
11:20. All fowls that creep, going upon [all] four, [shall be] an abomination unto you.
All fowls that creep, going upon [all] four, [shall be] an abomination unto you:

20: Все [животные] пресмыкающиеся, крылатые, ходящие на четырех [ногах], скверны для нас;
11:20
καὶ και and; even
πάντα πας all; every
τὰ ο the
ἑρπετὰ ερπετον reptile
τῶν ο the
πετεινῶν πετεινον bird
ος who; what
πορεύεται πορευομαι travel; go
ἐπὶ επι in; on
τέσσαρα τεσσαρες four
βδελύγματά βδελυγμα abomination
ἐστιν ειμι be
ὑμῖν υμιν you
11:20
כֹּ֚ל ˈkōl כֹּל whole
שֶׁ֣רֶץ šˈereṣ שֶׁרֶץ swarming creatures
הָ הַ the
עֹ֔וף ʕˈôf עֹוף birds
הַ ha הַ the
הֹלֵ֖ךְ hōlˌēḵ הלך walk
עַל־ ʕal- עַל upon
אַרְבַּ֑ע ʔarbˈaʕ אַרְבַּע four
שֶׁ֥קֶץ šˌeqeṣ שֶׁקֶץ something detestable
ה֖וּא hˌû הוּא he
לָכֶֽם׃ ס lāḵˈem . s לְ to
11:20. omne de volucribus quod graditur super quattuor pedes abominabile erit vobis
Of things that fly, whatsoever goeth upon four feet, shall be abominable to you.
11:20. Of all that flies, whatever steps upon four feet shall be abominable to you.
11:20. All fowls that creep, going upon [all] four, [shall be] an abomination unto you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-23: Мелкие четвероногие и многоногое живые существа, пресмыкающиеся по земле, и насекомые, имеющие крылья для полета, все признаны нечистыми, исключая 4: породы саранчи, «у которых есть голени выше ноги» (ст. 21; Vulg.: per quae salit super terram — что-то вроде кузнечика).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 All fowls that creep, going upon all four, shall be an abomination unto you. 21 Yet these may ye eat of every flying creeping thing that goeth upon all four, which have legs above their feet, to leap withal upon the earth; 22 Even these of them ye may eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind. 23 But all other flying creeping things, which have four feet, shall be an abomination unto you. 24 And for these ye shall be unclean: whosoever toucheth the carcase of them shall be unclean until the even. 25 And whosoever beareth ought of the carcase of them shall wash his clothes, and be unclean until the even. 26 The carcases of every beast which divideth the hoof, and is not clovenfooted, nor cheweth the cud, are unclean unto you: every one that toucheth them shall be unclean. 27 And whatsoever goeth upon his paws, among all manner of beasts that go on all four, those are unclean unto you: whoso toucheth their carcase shall be unclean until the even. 28 And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they are unclean unto you. 29 These also shall be unclean unto you among the creeping things that creep upon the earth; the weasel, and the mouse, and the tortoise after his kind, 30 And the ferret, and the chameleon, and the lizard, and the snail, and the mole. 31 These are unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even. 32 And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherein any work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed. 33 And every earthen vessel, whereinto any of them falleth, whatsoever is in it shall be unclean; and ye shall break it. 34 Of all meat which may be eaten, that on which such water cometh shall be unclean: and all drink that may be drunk in every such vessel shall be unclean. 35 And every thing whereupon any part of their carcase falleth shall be unclean; whether it be oven, or ranges for pots, they shall be broken down: for they are unclean, and shall be unclean unto you. 36 Nevertheless a fountain or pit, wherein there is plenty of water, shall be clean: but that which toucheth their carcase shall be unclean. 37 And if any part of their carcase fall upon any sowing seed which is to be sown, it shall be clean. 38 But if any water be put upon the seed, and any part of their carcase fall thereon, it shall be unclean unto you. 39 And if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even. 40 And he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it shall wash his clothes, and be unclean until the even. 41 And every creeping thing that creepeth upon the earth shall be an abomination; it shall not be eaten. 42 Whatsoever goeth upon the belly, and whatsoever goeth upon all four, or whatsoever hath more feet among all creeping things that creep upon the earth, them ye shall not eat; for they are an abomination.
Here is the law, 1. Concerning flying insects, as flies, wasps, bees, &c.; these they might not eat (v. 20), nor indeed are they fit to be eaten; but there were several sorts of locusts which in those countries were very good meat, and much used: John Baptist lived upon them in the desert, and they are here allowed them, v. 21, 22. 2. Concerning the creeping things on the earth; these were all forbidden (v. 29, 30, and again, v. 41, 42); for it was the curse of the serpent that upon his belly he should go, and therefore between him and man there was an enmity put (Gen. iii. 15), which was preserved by this law. Dust is the meat of the creeping things, and therefore they are not fit to be man's meat. 3. Concerning the dead carcasses of all these unclean animals. (1.) Every one that touched them was to be unclean until the evening, v. 24-28. This law is often repeated, to possess them with a dread of every thing that was prohibited, though no particular reason for the prohibition did appear, but only the will of the Law-maker. Not that they were to be looked upon as defiling to the conscience, or that it was a sin against God to touch them, unless done in contempt of the law: in many cases, somebody must of necessity touch them, to remove them; but it was a ceremonial uncleanness they contracted, which for the time forbade them to come into the tabernacle, or to eat of any of the holy things, or so much as to converse familiarly with their neighbours. But the uncleanness continued only till the evening, to signify that all ceremonial pollutions were to come to an end by the death of Christ in the evening of the world. And we must learn, by daily renewing our repentance every night for the sins of the day, to cleanse ourselves from the pollution we contract by them, that we may not lie down in our uncleanness. Even unclean animals they might touch while they were alive without contracting any ceremonial uncleanness by it, as horses and dogs, because they were allowed to use them for service; but they might not touch them when they were dead, because they might not eat their flesh; and what must not be eaten must not be touched, Gen. iii. 3. (2.) Even the vessels, or other things they fell upon, were thereby made unclean until the evening (v. 32), and if they were earthen vessels they must be broken, v. 33. This taught them carefully to avoid every thing that was polluting, even in their common actions. Not only the vessels of the sanctuary, but every pot in Jerusalem and Judah, must be holiness to the Lord, Zech. xiv. 20, 21. The laws in these cases are very critical, and the observance of them would be difficult, we should think, if every thing that a dead mouse or rat, for instance, falls upon must be unclean; and if it were an oven, or ranges for pots, they must all be broken down, v. 35. The exceptions also are very nice, v. 36, &c. All this was designed to exercise them to a constant care and exactness in their obedience, and to teach us, who by Christ are delivered from these burdensome observances, not to be less circumspect in the more weighty matters of the law. We ought as industriously to preserve our precious souls from the pollutions of sin, and as speedily to cleanse them when they are polluted, as they were to preserve and cleanse their bodies and household goods from those ceremonial pollutions.
Adam Clarke: Commentary on the Bible - 1831
11:20: All fowls that creep - Such as the bat, already mentioned, which has claws attached to its leathern wings, and which serve in place of feet to crawl by, the feet and legs not being distinct; but this may also include all the different kinds of insects, with the exceptions in the following verse.
Going upon all four - May signify no more than walking regularly or progressively, foot after foot as quadrupeds do; for it cannot be applied to insects literally, as they have in general six feet, many of them more, some reputed to have a hundred, hence called centipedes; and some a thousand, hence called millipedes; words which often signify no more than that such insects have a great number of feet.
Albert Barnes: Notes on the Bible - 1834
11:20: Rather, "All creeping things which have wings," etc. The word rendered creeping things may be regarded as coextensive with our word vermin. It is derived from a verb which signifies not only to creep, but to teem, or bring forth abundantly Gen 1:21; Gen 8:17; Exo 8:3; Psa 105:30, and so easily came to denote creatures which are apt to abound, to the annoyance of mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: Lev 11:23, Lev 11:27; Deu 14:19; Kg2 17:28-41; Psa 17:14; Mat 6:24; Phi 3:18, Phi 3:19; Ti2 4:10; Jo1 2:15-17; Jde 1:10, Jde 1:19
Carl Friedrich Keil and Franz Delitzsch
11:20
(cf. Deut 14:19). To the birds there are appended flying animals of other kinds: "all swarms of fowl that go upon fours," i.e., the smaller winged animals with four feet, which are called sherez, "swarms," on account of their multitude. These were not to be eaten, as they were all abominations, with the exception of those "which have two shank-feet above their feet (i.e., springing feet) to leap with" (לא for לו as in Ex 21:8). Locusts are the animals referred to, four varieties being mentioned with their different species ("after his kind"); but these cannot be identified with exactness, as there is still a dearth of information as to the natural history of the oriental locust. It is well known that locusts were eaten by many of the nations of antiquity both in Asia and Africa, and even the ancient Greeks thought the Cicades very agreeable in flavour (Arist. h. an. 5, 30). In Arabia they are sold in the market, sometimes strung upon cords, sometimes by measure; and they are also dried, and kept in bags for winter use. For the most part, however, it is only by the poorer classes that they are eaten, and many of the tribes of Arabia abhor them (Robinson, ii. p. 628); and those who use them as food do not eat all the species indiscriminately. They are generally cooked over hot coals, or on a plate, or in an oven, or stewed in butter, and eaten either with salt or with spice and vinegar, the head, wings, and feet being thrown away. They are also boiled in salt and water, and eaten with salt or butter. Another process is to dry them thoroughly, and then grind them into meal and make cakes of them. The Israelites were allowed to eat the arbeh, i.e., according to Ex 10:13, Ex 10:19; Nahum 3:17, etc., the flying migratory locust, gryllus migratorius, which still bears this name, according to Niebuhr, in Maskat and Bagdad, and is poetically designated in Ps 78:46; Ps 105:34, as חסיל, the devourer, and ילק, the eater-up; but Knobel is mistaken in supposing that these names are applied to certain species of the arbeh. סלעם, according to the Chaldee, deglutivit, absorpsit, is unquestionably a larger and peculiarly voracious species of locust. This is all that can be inferred from the rashon of the Targums and Talmud, whilst the ἀττάκης and attacus of the lxx and Vulg. are altogether unexplained. חרגּל: according to the Arabic, a galloping, i.e., a hopping, not a flying species of locust. This is supported by the Samaritan, also by the lxx and Vulg., ὀφιομάχης, ophiomachus. According to Hesychius and Suidas, it was a species of locust without wings, probably a very large kind; as it is stated in Mishnah, Shabb. vi. 10, that an egg of the chargol was sometimes suspended in the ear, as a remedy for earache. Among the different species of locusts in Mesopotamia, Niebuhr (Arab. p. 170) saw two of a very large size with springing feet, but without wings. חגב, a word of uncertain etymology, occurs in Num 13:33, where the spies are described as being like chagabim by the side of the inhabitants of the country, and in 2Chron 7:13, where the chagab devours the land. From these passages we may infer that it was a species of locust without wings, small but very numerous, probably the ἀττέλαβος, which is often mentioned along with the ἀκρίς, but as a distinct species, locustarum minima sine pennis (Plin. h. n. 29, c. 4, s. 29), or parva locusta modicis pennis reptans potius quam volitans semperque subsiliens (Jerome (on Nahum 3:17).
(Note: In Deut 14:19 the edible kinds of locusts are passed over, because it was not the intention of Moses to repeat every particular of the earlier laws in these addresses. But when Knobel (on Lev. pp. 455 and 461) gives this explanation of the omission, that the eating of locusts is prohibited in Deuteronomy, and the Deuteronomist passes them over because in his more advanced age there was apparently no longer any necessity for the prohibition, this arbitrary interpretation is proved to be at variance with historical truth by the fact that locusts were eaten by John the Baptist, inasmuch as this proves at all events that a more advanced age had not given up the custom of eating locusts.)
John Gill
11:20 All fowls that creep,.... Or rather "every creeping thing that flies"; for what are designed are not properly fowls, but, as the Jewish writers interpret them, flies, fleas, bees, wasps, hornets, locusts, &c. so the Targum of Jonathan, Jarchi, Ben Gersom, and Maimonides (y):
going upon all four; that is, upon their four feet, when they walk or creep:
these shall be an abomination to you; not used as food, but detested as such.
(y) Maacolot Asurot, c. 2. l. 5.
John Wesley
11:20 All fowls - Flying things that crawl or creep upon the earth, and so degenerate from their proper nature, and are of a mongrel kind, which may intimate that apostates and mongrels in religion are abominable in the sight of God. Upon all four - Upon four legs, or upon more than four, which is all one to the present purpose.
Robert Jamieson, A. R. Fausset and David Brown
11:20 All fowls that creep, &c.--By "fowls" here are to be understood all creatures with wings and "going upon all fours," not a restriction to animals which have exactly four feet, because many "creeping things" have more than that number. The prohibition is regarded generally as extending to insects, reptiles, and worms.
11:2111:21: Այլ զա՛յն ուտիցէք ՚ի զեռնոց թռչնոց որ գնայցեն ՚ի չորս. որոյ իցեն կարթք ՚ի վերոյ քան զոտսն. ոստոստել նոքօք յերկրէ։
21 Թռչնազգի զեռուններից կ’ուտէք դրանք, որոնք քայլում են չորս ոտքով, որոնց ոտքերը գետնի վրայ ոստոստելու համար սրունք ունեն:
21 Սակայն հետեւեալները կերէք. չորս ոտքի վրայ քալող բոլոր թռչող զեռուններէն՝ երկրի վրայ ցատկելու համար՝ ոտքերնուն վրայ ազդր ունեցողները։
Այլ զայն ուտիցէք ի զեռնոց թռչնոց որ գնայցեն ի չորս. որոյ իցեն կարթք ի վերոյ քան զոտս ոստոստել նոքօք յերկրէ:

11:21: Այլ զա՛յն ուտիցէք ՚ի զեռնոց թռչնոց որ գնայցեն ՚ի չորս. որոյ իցեն կարթք ՚ի վերոյ քան զոտսն. ոստոստել նոքօք յերկրէ։
21 Թռչնազգի զեռուններից կ’ուտէք դրանք, որոնք քայլում են չորս ոտքով, որոնց ոտքերը գետնի վրայ ոստոստելու համար սրունք ունեն:
21 Սակայն հետեւեալները կերէք. չորս ոտքի վրայ քալող բոլոր թռչող զեռուններէն՝ երկրի վրայ ցատկելու համար՝ ոտքերնուն վրայ ազդր ունեցողները։
zohrab-1805▾ eastern-1994▾ western am▾
11:2121: из всех пресмыкающихся, крылатых, ходящих на четырех [ногах], тех только ешьте, у которых есть голени выше ног, чтобы скакать ими по земле;
11:21 ἀλλὰ αλλα but ταῦτα ουτος this; he φάγεσθε εσθιω eat; consume ἀπὸ απο from; away τῶν ο the ἑρπετῶν ερπετον reptile τῶν ο the πετεινῶν πετεινον bird ἃ ος who; what πορεύεται πορευομαι travel; go ἐπὶ επι in; on τέσσαρα τεσσαρες four ἃ ος who; what ἔχει εχω have; hold σκέλη σκελος leg ἀνώτερον ανωτερος above; upper τῶν ο the ποδῶν πους foot; pace αὐτοῦ αυτος he; him πηδᾶν πηδαω in αὐτοῖς αυτος he; him ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
11:21 אַ֤ךְ ʔˈaḵ אַךְ only אֶת־ ʔeṯ- אֵת [object marker] זֶה֙ zˌeh זֶה this תֹּֽאכְל֔וּ tˈōḵᵊlˈû אכל eat מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole שֶׁ֣רֶץ šˈereṣ שֶׁרֶץ swarming creatures הָ hā הַ the עֹ֔וף ʕˈôf עֹוף birds הַ ha הַ the הֹלֵ֖ךְ hōlˌēḵ הלך walk עַל־ ʕal- עַל upon אַרְבַּ֑ע ʔarbˈaʕ אַרְבַּע four אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֤ולא *lˈô לְ to כְרָעַ֨יִם֙ ḵᵊrāʕˈayim כְּרָעַיִם shank מִ mi מִן from מַּ֣עַל mmˈaʕal מַעַל top לְ lᵊ לְ to רַגְלָ֔יו raḡlˈāʸw רֶגֶל foot לְ lᵊ לְ to נַתֵּ֥ר nattˌēr נתר run בָּהֵ֖ן bāhˌēn בְּ in עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:21. quicquid autem ambulat quidem super quattuor pedes sed habet longiora retro crura per quae salit super terramBut whatsoever walketh upon four feet, but hath the legs behind longer, wherewith it hoppeth upon the earth,
21. Yet these may ye eat of all winged creeping things that go upon all four, which have legs above their feet, to leap withal upon the earth;
11:21. But whatever certainly walks upon four feet, and also has longer legs behind, with which it hops upon the earth,
11:21. Yet these may ye eat of every flying creeping thing that goeth upon [all] four, which have legs above their feet, to leap withal upon the earth;
Yet these may ye eat of every flying creeping thing that goeth upon [all] four, which have legs above their feet, to leap withal upon the earth:

21: из всех пресмыкающихся, крылатых, ходящих на четырех [ногах], тех только ешьте, у которых есть голени выше ног, чтобы скакать ими по земле;
11:21
ἀλλὰ αλλα but
ταῦτα ουτος this; he
φάγεσθε εσθιω eat; consume
ἀπὸ απο from; away
τῶν ο the
ἑρπετῶν ερπετον reptile
τῶν ο the
πετεινῶν πετεινον bird
ος who; what
πορεύεται πορευομαι travel; go
ἐπὶ επι in; on
τέσσαρα τεσσαρες four
ος who; what
ἔχει εχω have; hold
σκέλη σκελος leg
ἀνώτερον ανωτερος above; upper
τῶν ο the
ποδῶν πους foot; pace
αὐτοῦ αυτος he; him
πηδᾶν πηδαω in
αὐτοῖς αυτος he; him
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
11:21
אַ֤ךְ ʔˈaḵ אַךְ only
אֶת־ ʔeṯ- אֵת [object marker]
זֶה֙ zˌeh זֶה this
תֹּֽאכְל֔וּ tˈōḵᵊlˈû אכל eat
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
שֶׁ֣רֶץ šˈereṣ שֶׁרֶץ swarming creatures
הָ הַ the
עֹ֔וף ʕˈôf עֹוף birds
הַ ha הַ the
הֹלֵ֖ךְ hōlˌēḵ הלך walk
עַל־ ʕal- עַל upon
אַרְבַּ֑ע ʔarbˈaʕ אַרְבַּע four
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֤ולא
*lˈô לְ to
כְרָעַ֨יִם֙ ḵᵊrāʕˈayim כְּרָעַיִם shank
מִ mi מִן from
מַּ֣עַל mmˈaʕal מַעַל top
לְ lᵊ לְ to
רַגְלָ֔יו raḡlˈāʸw רֶגֶל foot
לְ lᵊ לְ to
נַתֵּ֥ר nattˌēr נתר run
בָּהֵ֖ן bāhˌēn בְּ in
עַל־ ʕal- עַל upon
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:21. quicquid autem ambulat quidem super quattuor pedes sed habet longiora retro crura per quae salit super terram
But whatsoever walketh upon four feet, but hath the legs behind longer, wherewith it hoppeth upon the earth,
11:21. But whatever certainly walks upon four feet, and also has longer legs behind, with which it hops upon the earth,
11:21. Yet these may ye eat of every flying creeping thing that goeth upon [all] four, which have legs above their feet, to leap withal upon the earth;
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Adam Clarke: Commentary on the Bible - 1831
11:21: Which have legs above their feet - This appears to refer to the different kinds of locusts and grasshoppers, which have very remarkable hind legs, long, and with high joints, projecting above their backs, by which they are enabled to spring up from the ground, and leap high and far.
Albert Barnes: Notes on the Bible - 1834
11:21: Legs above their feet, to leap withal upon the earth - The families of the Saltatoria, of which the common cricket, the common grasshopper, and the migratory locust, may be taken as types.
John Gill
11:21 Yet these may ye eat,.... Which are after described and named:
of every flying creeping thing that goeth upon all four; even though it is a creeping thing that flies and goes upon four feet, provided they be such:
which have legs above their feet, to leap withal upon the earth; there is a double reading of this clause; the textual reading is, "which have not legs", and is followed by several interpreters and translators; and the marginal reading, which we follow, is, "which have legs"; and both are to be regarded as true, and written by Moses, as Ainsworth observes; for locusts are born without legs, and yet creep low, as Pliny asserts (z), and they have them afterwards; and it is a canon of the Jews, that what have not legs or wings now, or have not wings to cover the greatest part of them, but shall have after a time when grown up, these are as free (to eat) now, as when grown up (a). Dr. Shaw thinks (b) the words may bear this construction, "which have knees upon" or "above their hinder legs, to leap withal upon the earth"; and applying this to the locust afterwards, and only instanced in, he observes, that this has the two hindermost of its legs and feet much stronger, larger, and longer than any of the foremost. In them the knee, or the articulation of the leg and thigh, is distinguished by a remarkable bending or curvature, whereby it is able, whenever prepared, to jump, to spring, or raise itself up with great force and activity. And these Aristotle (c) calls the leaping parts; and though he attributes to the locust six feet, as does also Pliny (d), yet he takes the two leaping parts into the account; whereas Moses distinguishes those two from the four feet; and so Austin (e) observes, that Moses does not reckon among the feet the two hinder thighs with which locusts leap, which he calls clean, and thereby distinguishes them from such unclean flying creatures which do not leap with their thighs, such as beetles; and so the Jewish writers always describe a clean locust as having four feet, and two legs, thighs, or knees. Maimonides (f) gives three signs of them, which are these, whatsoever has four feet and four wings, which cover the greatest part of its body in length, and the greatest part of the compass of it, and has two thighs or knees to leap with, they are of the clean kind; and although its head is long, and it hath a tail, if its name is "chagob" (a locust) it is clean.
(z) Nat. Hist. l. 11. c. 29. (a) Maimon. ib. c. 1. sect. 23. (b) Travels, p. 420. (c) De Part. Animal. l. 4. c. 6. (d) Nat. Hist. l. 11. c. 48. (e) Retract. l. 2. c. 15. (f) Maacolot Asurot, c. 1. sect. 22.
Robert Jamieson, A. R. Fausset and David Brown
11:21 Yet these may ye eat of every flying creeping thing that goeth upon all four, which have legs above their feet--Nothing short of a scientific description could convey more accurately the nature "of the locust after its kind." They were allowed as lawful food to the Israelites, and they are eaten by the Arabs, who fry them in olive oil. When sprinkled with salt, dried, smoked, and fried, they are said to taste not unlike red herrings.
11:2211:22: Եւ ա՛յս իցեն զոր ուտիցէք ՚ի նոցանէ զջորեակդ, եւ որ ինչ նմա՛ն է նմա. եւ զխարագուլ, եւ որ ինչ նմա՛ն է նմա. եւ զմարախ, եւ որ ինչ նմա՛ն է նմա. եւ զօձամարտ, եւ որ ինչ նմա՛ն իցէ նմա[982]։[982] Այլք. Եւ այս իցէ զոր ուտիցէք։ Ոմանք. Եւ զխարագլուխ, եւ որ ինչ։
22 Կ’ուտէք հետեւեալները. ջորեակ[21] եւ այն, ինչ սրա նման է, խարագուլ եւ այն, ինչ սրա նման է, մորեխ եւ այն, ինչ սրա նման է, օձամարտ մորեխ եւ այն, ինչ սրա նման է:[21] 21. Մորեխի տեսակներ:
22 Անոնցմէ հետեւեալները կերէք՝ մարախը իր տեսակին պէս ու գրուիճը իր տեսակին պէս եւ խարագուլը իր տեսակին պէս ու ջորեակը իր տեսակին պէս։
Եւ այս իցէ զոր ուտիցէք ի նոցանէ. զջորեակդ, եւ որ ինչ նման է նմա. եւ զխարագուլ, եւ որ ինչ նման է նմա. եւ զմարախ, եւ որ ինչ նման է նմա. եւ զօձամարտ, եւ որ ինչ նման իցէ նմա:

11:22: Եւ ա՛յս իցեն զոր ուտիցէք ՚ի նոցանէ զջորեակդ, եւ որ ինչ նմա՛ն է նմա. եւ զխարագուլ, եւ որ ինչ նմա՛ն է նմա. եւ զմարախ, եւ որ ինչ նմա՛ն է նմա. եւ զօձամարտ, եւ որ ինչ նմա՛ն իցէ նմա[982]։
[982] Այլք. Եւ այս իցէ զոր ուտիցէք։ Ոմանք. Եւ զխարագլուխ, եւ որ ինչ։
22 Կ’ուտէք հետեւեալները. ջորեակ[21] եւ այն, ինչ սրա նման է, խարագուլ եւ այն, ինչ սրա նման է, մորեխ եւ այն, ինչ սրա նման է, օձամարտ մորեխ եւ այն, ինչ սրա նման է:
[21] 21. Մորեխի տեսակներ:
22 Անոնցմէ հետեւեալները կերէք՝ մարախը իր տեսակին պէս ու գրուիճը իր տեսակին պէս եւ խարագուլը իր տեսակին պէս ու ջորեակը իր տեսակին պէս։
zohrab-1805▾ eastern-1994▾ western am▾
11:2222: сих ешьте из них: саранчу с ее породою, солам с ее породою, харгол с ее породою и хагаб с ее породою.
11:22 καὶ και and; even ταῦτα ουτος this; he φάγεσθε εσθιω eat; consume ἀπ᾿ απο from; away αὐτῶν αυτος he; him τὸν ο the βροῦχον βρουχος and; even τὰ ο the ὅμοια ομοιος like; similar to αὐτῷ αυτος he; him καὶ και and; even τὸν ο the ἀττάκην αττακης and; even τὰ ο the ὅμοια ομοιος like; similar to αὐτῷ αυτος he; him καὶ και and; even τὴν ο the ἀκρίδα ακρις locust; grasshopper καὶ και and; even τὰ ο the ὅμοια ομοιος like; similar to αὐτῇ αυτος he; him καὶ και and; even τὸν ο the ὀφιομάχην οφιομαχης and; even τὰ ο the ὅμοια ομοιος like; similar to αὐτῷ αυτος he; him
11:22 אֶת־ ʔeṯ- אֵת [object marker] אֵ֤לֶּה ʔˈēlleh אֵלֶּה these מֵהֶם֙ mēhˌem מִן from תֹּאכֵ֔לוּ tōḵˈēlû אכל eat אֶת־ ʔeṯ- אֵת [object marker] הָֽ hˈā הַ the אַרְבֶּ֣ה ʔarbˈeh אַרְבֶּה locust לְ lᵊ לְ to מִינֹ֔ו mînˈô מִין kind וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the סָּלְעָ֖ם ssolʕˌām סָלְעָם locust לְ lᵊ לְ to מִינֵ֑הוּ mînˈēhû מִין kind וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חַרְגֹּ֣ל ḥargˈōl חַרְגֹּל locust לְ lᵊ לְ to מִינֵ֔הוּ mînˈēhû מִין kind וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הֶ he הַ the חָגָ֖ב ḥāḡˌāv חָגָב [uncertain] לְ lᵊ לְ to מִינֵֽהוּ׃ mînˈēhû מִין kind
11:22. comedere debetis ut est brucus in genere suo et attacus atque ophiomachus ac lucusta singula iuxta genus suumThat you shall eat: as the bruchus in its kind, the attacus, and ophimachus, and the locust, every, one according to their kind.
22. even these of them ye may eat; the locust after its kind, and the bald locust after its kind, and the cricket after its kind, and the grasshopper after its kind.
11:22. you shall eat, such as the beetle in its kind, and the cricket, and grasshopper, and the locust, each one according to its kind.
11:22. [Even] these of them ye may eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind.
these of them ye may eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind:

22: сих ешьте из них: саранчу с ее породою, солам с ее породою, харгол с ее породою и хагаб с ее породою.
11:22
καὶ και and; even
ταῦτα ουτος this; he
φάγεσθε εσθιω eat; consume
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
τὸν ο the
βροῦχον βρουχος and; even
τὰ ο the
ὅμοια ομοιος like; similar to
αὐτῷ αυτος he; him
καὶ και and; even
τὸν ο the
ἀττάκην αττακης and; even
τὰ ο the
ὅμοια ομοιος like; similar to
αὐτῷ αυτος he; him
καὶ και and; even
τὴν ο the
ἀκρίδα ακρις locust; grasshopper
καὶ και and; even
τὰ ο the
ὅμοια ομοιος like; similar to
αὐτῇ αυτος he; him
καὶ και and; even
τὸν ο the
ὀφιομάχην οφιομαχης and; even
τὰ ο the
ὅμοια ομοιος like; similar to
αὐτῷ αυτος he; him
11:22
אֶת־ ʔeṯ- אֵת [object marker]
אֵ֤לֶּה ʔˈēlleh אֵלֶּה these
מֵהֶם֙ mēhˌem מִן from
תֹּאכֵ֔לוּ tōḵˈēlû אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
הָֽ hˈā הַ the
אַרְבֶּ֣ה ʔarbˈeh אַרְבֶּה locust
לְ lᵊ לְ to
מִינֹ֔ו mînˈô מִין kind
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
סָּלְעָ֖ם ssolʕˌām סָלְעָם locust
לְ lᵊ לְ to
מִינֵ֑הוּ mînˈēhû מִין kind
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חַרְגֹּ֣ל ḥargˈōl חַרְגֹּל locust
לְ lᵊ לְ to
מִינֵ֔הוּ mînˈēhû מִין kind
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הֶ he הַ the
חָגָ֖ב ḥāḡˌāv חָגָב [uncertain]
לְ lᵊ לְ to
מִינֵֽהוּ׃ mînˈēhû מִין kind
11:22. comedere debetis ut est brucus in genere suo et attacus atque ophiomachus ac lucusta singula iuxta genus suum
That you shall eat: as the bruchus in its kind, the attacus, and ophimachus, and the locust, every, one according to their kind.
11:22. you shall eat, such as the beetle in its kind, and the cricket, and grasshopper, and the locust, each one according to its kind.
11:22. [Even] these of them ye may eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind.
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Adam Clarke: Commentary on the Bible - 1831
11:22: The locust - ארבה arbeh, either from ארב arab, to lie in wait or in ambush, because often immense flights of them suddenly alight upon the fields, vineyards, etc., and destroy all the produce of the earth; or from רבה rabah, he multiplied, because of their prodigious swarms. See a particular account of these insects in the notes on Exo 10:4 (note).
The bald locust - סלעם solam, compounded, says Mr. Parkhurst, from סלע sala, to cut, break, and עם am, contiguity; a kind of locust, probably so called from its rugged, craggy form. See the first of Scheuchzer's plates, vol. iii., p. 100.
The beetle - חרגל chargol. "The Hebrew name seems a derivative from חרג charag, to shake, and רגל regel, the foot; and so to denote the nimbleness of its motions. Thus in English we call an animal of the locust kind a grasshopper; the French name of which is souterelle, from the verb sauter, to leap" - Parkhurst. This word occurs only in this place. The beetle never can be intended here, as that insect never was eaten by man, perhaps, in any country of the universe.
The grasshopper - חגב chagab. Bochart supposes that this species of locust has its name from the Arabic verb hajaba to veil; because when they fly, as they often do, in great swarms, they eclipse even the light of the sun. See the notes on Exo 10:4, and the description of ten kinds of locusts in Bochart, vol. iii., col. 441. And see the figures in Scheuchzer, in whose plates 20 different species are represented, vol. iii., p. 100. And see Dr. Shaw on the animals mentioned in this chapter. Travels, p. 419, etc., 4th. edition; and when all these are consulted, the reader will see how little dependence can be placed on the most learned conjectures relative to these and the other animals mentioned in Scripture. One thing however is fully evident, viz., that the locust was eaten, not only in those ancient times, in the time of John Baptist, Mat 3:4, but also in the present day. Dr. Shaw ate of them in Barbary "fried and salted," and tells us that "they tasted very like crayfish." They have been eaten in Africa, Greece, Syria, Persia, and throughout Asia; and whole tribes seem to have lived on them, and were hence called acridophagoi, or locust-eaters by the Greeks. See Strabo lib. xvi., and Pliny, Hist. Nat., lib. xvii., c. 30.
Albert Barnes: Notes on the Bible - 1834
11:22: In the uncertainty of identifying these four creatures, it has been suggested that some of the names may belong to locusts in an imperfect state of development. Most modern versions have taken a safer course than our translators, by retaining the Hebrew names.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: Exo 10:4, Exo 10:5; Isa 35:3; Mat 3:4; Mar 1:6; Rom 14:1, Rom 15:1; Heb 5:11; Heb 12:12, Heb 12:13
Geneva 1599
11:22 [Even] these of them ye may eat; the locust after his kind, and the (f) bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind.
(f) These were certain types of grasshoppers, which are not now properly known.
John Gill
11:22 Even these of them ye may eat, &c. The four following ones, which seem to be no other than four sorts of locusts:
the locust after his kind; this is the common locust, called by the name of Arbeh, from the great multiplication and vast multitudes of them; the phrase, "after his kind", and which also is used in all the following instances, signifies the whole entire species of them, which might be eaten:
and the bald locust after his kind; which in the Hebrew text is Soleam, and has its name, as Aben Ezra suggests, from its ascending rocks: but since locusts do not climb rocks, or have any peculiar regard for them, rather this kind of locust may be so called, from their devouring and consuming all that come in their way (g), from the Chaldee word which signifies to swallow, devour, and consume; but why we should call it the bald locust is not so clear, though it seems there were such, since the Jews describe some that have no baldness, which the gloss explains, whose head is not bald (h), which shows that some are bald; and so, this is described by Kimchi (i), it has an eminence, a rising, or bunch upon it; some render it baldness, and it hath no tail, and its head is long; and so Ben Melech:
and the beetle after his kind; which is another sort of locust called Chargol, and should not be rendered a beetle, for no sort of beetles are eatable, nor have legs to leap withal, and so come not under the general description given of such flying, creeping things, fit to eat: Kimchi says it is one kind of a locust (k), and Hiscuni derives its name from and because it strives to leap with its feet, which answers to the above descriptive character: the Septuagint and Vulgate Latin versions, and some others, render it by Ophiomachus, a fighter with serpents, to which the locust is an enemy, and kills them, taking fast hold of their jaws, as Pliny says (l), and so Aristotle (m):
and the grasshopper after his kind; this is another, and the fourth kind of the locust that might be eaten; its name is Chagab, from the Arabic word Chaguba, "to vail", locusts vailing the light of the sun: and according to the Jewish doctors, it is a name which every locust fit to eat should have;"among the locusts (fit for food) are these, who have four feet, and four wings and thighs, and wings covering the greatest part of them, and whose name is Chagab (n);''and commentators say (o), it must be called by this name, as well as have those signs: the difference between these several sorts is with them this; the Chagab has a tail, but no bunch; Arbeh neither bunch nor tail; and Soleam has a bunch, but not a tail; and Chargol has both bunch and tail (p): Maimonides (q) reckons up eight sorts of them fit to eat; and these creatures were not only eaten by the Jews, but by several other nations: with the Parthians they were very agreeable and grateful food, as Pliny (r) relates; who also says (s), that some part of the Ethiopians live only upon them all the year, hardened in smoke, and with salt: Diodorus Siculus (t) makes mention of the same, and calls them Acridophagi, locust eaters, and gives a particular account of their hunting and taking them, and preserving them for food; and so does Strabo (u); and the same Solinus (w) relates of those that border on Mauritania; and they are still eaten in Barbary, where they dry them in ovens to preserve them, and then either eat them alone, or pounded and mixed with milk: their taste is said to be like shrimps (x); and Bochart (y) has shown, from various writers, that they were a delicious food with the Greeks, especially among the common people; and so they are with the Indians (z).
(g) So R. Sol. Urbin. Ohel Moed, fol. 88. 1. (h) T. Bab. Cholin, fol. 65. 2. (i) Sepher Shorash. in voc. (k) Ib. in voc. (l) Ut supra. (Nat. Hist. l. 11. c. 29.) (m) Hist. Animal. l. 9. c. 6. (n) Misn. Cholin, c. 3. sect. 7. (o) Maimon. & Bartenora in ib. (p) Vid. T. Bab. Cholin, fol. 65. 2. (q) Maacolot Asurot, c. 1. sect. 21. (r) Nat. Hist. l. 11. c. 29. (s) Ib. l. 6. c. 30. (t) Bibliothec. l. 3. p. 162, 163. (u) Geograph. l. 16. p. 531. (w) Polyhistor. c. 43. (x) Sir Hans Sloane's Natural History of Jamaica, vol. 1. p. 29. (y) Hierozoic. par. 2. l. 4. c. 7. col. 490, 491. (z) Agreement of Customs of the East Indians and Jews, art. 12. p. 60.
John Wesley
11:22 The locust - Locusts, though unusual in our food, were commonly eaten by the Ethiopians, Lybians, Parthians, and other eastern people bordering upon the Jews. And as it is certain the eastern locusts were much larger than ours, so it is probable they were of different qualities, and yielding better nourishment.
11:2311:23: Ամենայն զեռուն թռչնոց, որ իցեն չո՛րք ոտք, պի՛ղծ իցէ ձեզ, մի՛ նոքօք պղծիցիք[983]. [983] Ոմանք. Որոյ։ Իսկ ոմանք. որոց իցեն չորք ոտք։
23 Թռչնազգի ամէն մի այլ զեռուն, որ չորս ոտք ունի, պիղծ է ձեզ համար. դրանցով չպղծուէք:
23 Բայց մնացած բոլոր չորս ոտքով թռչող զեռունները ձեզի պիղծ ըլլան։
Ամենայն զեռուն թռչուն, որոյ իցեն չորք ոտք, պիղծ իցէ ձեզ:

11:23: Ամենայն զեռուն թռչնոց, որ իցեն չո՛րք ոտք, պի՛ղծ իցէ ձեզ, մի՛ նոքօք պղծիցիք[983].
[983] Ոմանք. Որոյ։ Իսկ ոմանք. որոց իցեն չորք ոտք։
23 Թռչնազգի ամէն մի այլ զեռուն, որ չորս ոտք ունի, պիղծ է ձեզ համար. դրանցով չպղծուէք:
23 Բայց մնացած բոլոր չորս ոտքով թռչող զեռունները ձեզի պիղծ ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
11:2323: Всякое [другое] пресмыкающееся, крылатое, у которого четыре ноги, скверно для вас;
11:23 πᾶν πας all; every ἑρπετὸν ερπετον reptile ἀπὸ απο from; away τῶν ο the πετεινῶν πετεινον bird οἷς ος who; what ἐστιν ειμι be τέσσαρες τεσσαρες four πόδες πους foot; pace βδέλυγμά βδελυγμα abomination ἐστιν ειμι be ὑμῖν υμιν you
11:23 וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole שֶׁ֣רֶץ šˈereṣ שֶׁרֶץ swarming creatures הָ hā הַ the עֹ֔וף ʕˈôf עֹוף birds אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֖ו lˌô לְ to אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four רַגְלָ֑יִם raḡlˈāyim רֶגֶל foot שֶׁ֥קֶץ šˌeqeṣ שֶׁקֶץ something detestable ה֖וּא hˌû הוּא he לָכֶֽם׃ lāḵˈem לְ to
11:23. quicquid autem ex volucribus quattuor tantum habet pedes execrabile erit vobisBut of flying things whatsoever hath four feet only, shall be an abomination to you.
23. But all winged creeping things, which have four feet, are an abomination unto you.
11:23. But among flying things, whatever has only four feet shall be detestable to you.
11:23. But all [other] flying creeping things, which have four feet, [shall be] an abomination unto you.
But all [other] flying creeping things, which have four feet, [shall be] an abomination unto you:

23: Всякое [другое] пресмыкающееся, крылатое, у которого четыре ноги, скверно для вас;
11:23
πᾶν πας all; every
ἑρπετὸν ερπετον reptile
ἀπὸ απο from; away
τῶν ο the
πετεινῶν πετεινον bird
οἷς ος who; what
ἐστιν ειμι be
τέσσαρες τεσσαρες four
πόδες πους foot; pace
βδέλυγμά βδελυγμα abomination
ἐστιν ειμι be
ὑμῖν υμιν you
11:23
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
שֶׁ֣רֶץ šˈereṣ שֶׁרֶץ swarming creatures
הָ הַ the
עֹ֔וף ʕˈôf עֹוף birds
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֖ו lˌô לְ to
אַרְבַּ֣ע ʔarbˈaʕ אַרְבַּע four
רַגְלָ֑יִם raḡlˈāyim רֶגֶל foot
שֶׁ֥קֶץ šˌeqeṣ שֶׁקֶץ something detestable
ה֖וּא hˌû הוּא he
לָכֶֽם׃ lāḵˈem לְ to
11:23. quicquid autem ex volucribus quattuor tantum habet pedes execrabile erit vobis
But of flying things whatsoever hath four feet only, shall be an abomination to you.
11:23. But among flying things, whatever has only four feet shall be detestable to you.
11:23. But all [other] flying creeping things, which have four feet, [shall be] an abomination unto you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ all ▾
John Gill
11:23 But all other flying creeping things,.... Excepting the four sorts before mentioned, wherefore we rightly supply the word "other":
which have four feet; or more; the Vulgate Latin version adds, "only", but wrongly; for those that have more are unclean, and forbidden to be eaten, excepting those in the preceding verse; and most creeping things that fly have six feet, as the locusts themselves, reckoning their leaping legs into the number; though it may be observed, that those creatures that have six feet have but four equal ones, on which they walk or creep; and the two foremost, which are longer, are as hands to them to wipe their eyes with, and protect them from anything that may fall into them and hurt them; they not being able to see clearly because of the hardness of their eyes, as Aristotle (a) observes, and particularly it may be remarked of the fly, as it is by Lucian (b), that though it has six feet it only goes on four, using the other two foremost as hands; and therefore you may see it walking on four feet, with something eatable in its hands, lifting them up on high, just after the manner of men: now all such creatures that have four feet or more, excepting the above:
shall be an abomination unto you; abhorred as food, and abstained from.
(a) Ut supra. (Hist. Animal. l. 9. c. 6.) (b) De Musca.
John Wesley
11:23 All other - That is, which have not those legs above and besides their feet mentioned, Lev 11:21.
11:2411:24: ամենայն որ մերձենայցէ ՚ի մեռեալ նոցա՝ պի՛ղծ լինիցի մինչեւ ցերեկոյ։
24 Դրանց դիակին դիպչող ամէն ոք մինչեւ երեկոյ թող պիղծ համարուի:
24 Անոնցմով դուք անմաքուր պիտի ըլլաք. ամէն անոնց դիակներուն դպչողը մինչեւ իրիկուն անմաքուր պիտի ըլլայ։
Մի՛ նոքօք պղծիցիք. ամենայն որ մերձենայցէ ի մեռեալ նոցա` պիղծ լիցի մինչեւ ցերեկոյ:

11:24: ամենայն որ մերձենայցէ ՚ի մեռեալ նոցա՝ պի՛ղծ լինիցի մինչեւ ցերեկոյ։
24 Դրանց դիակին դիպչող ամէն ոք մինչեւ երեկոյ թող պիղծ համարուի:
24 Անոնցմով դուք անմաքուր պիտի ըլլաք. ամէն անոնց դիակներուն դպչողը մինչեւ իրիկուն անմաքուր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2424: от них вы будете нечисты: всякий, кто прикоснется к трупу их, нечист будет до вечера;
11:24 καὶ και and; even ἐν εν in τούτοις ουτος this; he μιανθήσεσθε μιαινω taint; defile πᾶς πας all; every ὁ ο the ἁπτόμενος απτομαι grasp; touch τῶν ο the θνησιμαίων θνησιμαιος he; him ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening
11:24 וּ û וְ and לְ lᵊ לְ to אֵ֖לֶּה ʔˌēlleh אֵלֶּה these תִּטַּמָּ֑אוּ tiṭṭammˈāʔû טמא be unclean כָּל־ kol- כֹּל whole הַ ha הַ the נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch בְּ bᵊ בְּ in נִבְלָתָ֖ם nivlāṯˌām נְבֵלָה corpse יִטְמָ֥א yiṭmˌā טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
11:24. et quicumque morticina eorum tetigerit polluetur et erit inmundus usque ad vesperumAnd whosoever shall touch the carcasses of them, shall be defiled: and shall be unclean until the evening:
24. And by these ye shall become unclean: whosoever toucheth the carcase of them shall be unclean until the even:
11:24. And whoever will have touched their carcasses shall be defiled, and he shall be unclean until evening.
11:24. And for these ye shall be unclean: whosoever toucheth the carcase of them shall be unclean until the even.
And for these ye shall be unclean: whosoever toucheth the carcase of them shall be unclean until the even:

24: от них вы будете нечисты: всякий, кто прикоснется к трупу их, нечист будет до вечера;
11:24
καὶ και and; even
ἐν εν in
τούτοις ουτος this; he
μιανθήσεσθε μιαινω taint; defile
πᾶς πας all; every
ο the
ἁπτόμενος απτομαι grasp; touch
τῶν ο the
θνησιμαίων θνησιμαιος he; him
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
11:24
וּ û וְ and
לְ lᵊ לְ to
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
תִּטַּמָּ֑אוּ tiṭṭammˈāʔû טמא be unclean
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch
בְּ bᵊ בְּ in
נִבְלָתָ֖ם nivlāṯˌām נְבֵלָה corpse
יִטְמָ֥א yiṭmˌā טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
11:24. et quicumque morticina eorum tetigerit polluetur et erit inmundus usque ad vesperum
And whosoever shall touch the carcasses of them, shall be defiled: and shall be unclean until the evening:
11:24. And whoever will have touched their carcasses shall be defiled, and he shall be unclean until evening.
11:24. And for these ye shall be unclean: whosoever toucheth the carcase of them shall be unclean until the even.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: Если прикосновение к живому животному, даже и нечистому, не делало нечистым, то труп издохшего животного безусловно осквернял прикоснувшегося, и нечистота эта, длившаяся до вечера, удалялась омовением.
Albert Barnes: Notes on the Bible - 1834
11:24: Unclean - If the due purification was omitted at the time, through negligence or forgetfulness, a sin-offering was required. See Lev 5:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: Lev 11:8, Lev 11:27, Lev 11:28, Lev 11:31, Lev 11:38-40, Lev 17:15, Lev 17:16; Isa 22:14; Co1 15:33; Co2 6:17; Eph 2:1-3, Eph 5:11; Col 2:16, Col 2:17, Col 2:20; Heb 9:26; Jo1 1:7
Carl Friedrich Keil and Franz Delitzsch
11:24
In Lev 11:24-28 there follow still further and more precise instructions, concerning defilement through contact with the carcases (i.e., the carrion) of the animals already mentioned. These instructions relate first of all (Lev 11:24 and Lev 11:25) to aquatic and winged animals, which were not to be eaten because they were unclean (the expression "for these" in Lev 11:24 relates to them); and then (Lev 11:26-28) to quadrupeds, both cattle that have not the hoof thoroughly divided and do not ruminate (Lev 11:26), and animals that go upon their hands, i.e., upon paws, and have no hoofs, such as cats, dogs, bears, etc.
John Gill
11:24 And for these ye shalt be unclean,.... That is, for eating them; or should they eat them they would be unclean:
whosoever toucheth the carcass of them shall be unclean until the even; not only he was unclean that ate them, but he that even touched their dead bodies was reckoned unclean; might not go into the tabernacle, nor have conversation with men, nor eat of the holy things, which were forbid men in any uncleanness; and though there is no mention of his washing himself, it may be understood, this being a short or concise way of speaking, as Aben Ezra observes; who adds, that it was necessary that he should wash himself in water; which was typical of washing and cleansing by the grace and blood of Christ, without which a man cannot be cleansed from the least sin, and pollution by it; and may signify that during the legal dispensation there was no proper cleansing from sin, until the evening of the world, when Christ came and shed his blood for the cleansing of it.
John Wesley
11:24 Unclean - And such were excluded both from the court of God's house, and from free conversation with other men.
11:2511:25: Եւ ամենայն որ բառնայցէ զմեռեալ նոցա՝ լուասցէ՛ զձորձս իւր, եւ պի՛ղծ լիցի մինչեւ ցերեկոյ։
25 Ամէն ոք, ով ձեռք կը տայ դրանց դիակին, պէտք է լուանայ իր հագուստները եւ պիղծ համարուի մինչեւ երեկոյ:
25 Եւ բոլոր անոնց դիակները վերցնողը իր հանդերձները պիտի լուայ ու մինչեւ իրիկուն անմաքուր պիտի ըլլայ։
Եւ ամենայն որ բառնայցէ զմեռեալ նոցա, լուասցէ զձորձս իւր, եւ պիղծ լիցի մինչեւ ցերեկոյ:

11:25: Եւ ամենայն որ բառնայցէ զմեռեալ նոցա՝ լուասցէ՛ զձորձս իւր, եւ պի՛ղծ լիցի մինչեւ ցերեկոյ։
25 Ամէն ոք, ով ձեռք կը տայ դրանց դիակին, պէտք է լուանայ իր հագուստները եւ պիղծ համարուի մինչեւ երեկոյ:
25 Եւ բոլոր անոնց դիակները վերցնողը իր հանդերձները պիտի լուայ ու մինչեւ իրիկուն անմաքուր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2525: и всякий, кто возьмет труп их, должен омыть одежду свою и нечист будет до вечера.
11:25 καὶ και and; even πᾶς πας all; every ὁ ο the αἴρων αιρω lift; remove τῶν ο the θνησιμαίων θνησιμαιος he; him πλυνεῖ πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes καὶ και and; even ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening
11:25 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the נֹּשֵׂ֖א nnōśˌē נשׂא lift מִ mi מִן from נִּבְלָתָ֑ם nnivlāṯˈām נְבֵלָה corpse יְכַבֵּ֥ס yᵊḵabbˌēs כבס wash בְּגָדָ֖יו bᵊḡāḏˌāʸw בֶּגֶד garment וְ wᵊ וְ and טָמֵ֥א ṭāmˌē טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
11:25. et si necesse fuerit ut portet quippiam horum mortuum lavabit vestimenta sua et inmundus erit usque ad solis occasumAnd if it be necessary that he carry any of these things when they are dead: he shall wash his clothes, and shall be unclean until the sun set.
25. And whosoever beareth of the carcase of them shall wash his clothes, and be unclean until the even.
11:25. And if it will be necessary to carry any of these dead things, he shall wash his clothes, and he shall be unclean until the sun sets.
11:25. And whosoever beareth [ought] of the carcase of them shall wash his clothes, and be unclean until the even.
And whosoever beareth [ought] of the carcase of them shall wash his clothes, and be unclean until the even:

25: и всякий, кто возьмет труп их, должен омыть одежду свою и нечист будет до вечера.
11:25
καὶ και and; even
πᾶς πας all; every
ο the
αἴρων αιρω lift; remove
τῶν ο the
θνησιμαίων θνησιμαιος he; him
πλυνεῖ πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
καὶ και and; even
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
11:25
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
נֹּשֵׂ֖א nnōśˌē נשׂא lift
מִ mi מִן from
נִּבְלָתָ֑ם nnivlāṯˈām נְבֵלָה corpse
יְכַבֵּ֥ס yᵊḵabbˌēs כבס wash
בְּגָדָ֖יו bᵊḡāḏˌāʸw בֶּגֶד garment
וְ wᵊ וְ and
טָמֵ֥א ṭāmˌē טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
11:25. et si necesse fuerit ut portet quippiam horum mortuum lavabit vestimenta sua et inmundus erit usque ad solis occasum
And if it be necessary that he carry any of these things when they are dead: he shall wash his clothes, and shall be unclean until the sun set.
11:25. And if it will be necessary to carry any of these dead things, he shall wash his clothes, and he shall be unclean until the sun sets.
11:25. And whosoever beareth [ought] of the carcase of them shall wash his clothes, and be unclean until the even.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: and be unclean: Lev 11:28, Lev 11:40, Lev 14:8, Lev 15:5, Lev 15:7-11, Lev 15:13, Lev 16:28; Exo 19:10, Exo 19:14; Num 19:8, Num 19:10, Num 19:19, Num 19:21, Num 19:22; Num 31:24; Psa 51:2, Psa 51:7; Zac 13:1; Joh 13:8; Act 22:16; Heb 9:10, Heb 10:22; Pe1 3:21; Jo1 1:7; Rev 7:14
Geneva 1599
11:25 And whosoever (g) beareth [ought] of the carcase of them shall wash his clothes, and be unclean until the even.
(g) Out of the camp.
John Gill
11:25 And whosoever beareth ought of the carcass of them,.... That carries them from one place to another, out of the camp, city, village, or house or field where they may lie; and though this is done with a good design, as being offensive or infectious, yet such an one
shall wash his clothes, and be unclean until the even; from whence both Jarchi and Aben Ezra infer, that the pollution by hearing or carrying is greater than that by touching; since such a man, so defiled, was obliged to wash his clothes as well as his body; so saints, that have contracted pollution by any manner of sin, are to wash their garments and make them white in the blood of the Lamb, Rev_ 7:14.
John Wesley
11:25 Beareth - Or, taketh away, out of the place where it may lie, by which others may be either offended, or polluted.
11:2611:26: Յամենայն անասնոց որ կճղակահե՛րձ իցէ եւ մագի՛լս սփռիցէ, եւ որոճիցէ ոչ՝ պի՛ղծ լիցի ձեզ այն ամենայն. եւ որ մերձեսցի ՚ի մեռեալ նոցա՝ պի՛ղծ լիցի մինչեւ ցերեկոյ[984]։ [984] Ոմանք. Եւ մագիլս սփռիցի։
26 Կճղակաւոր այն բոլոր անասունները, որոնց կճղակը կիսուած չէ, եւ չեն որոճում, ձեզ համար թող պիղծ համարուեն: Ով որ դիպչի դրանց դիակին, մինչեւ երեկոյ թող պիղծ համարուի:
26 Բոլոր անասունները, որոնք կճղակաբաշխ են, բայց կճղակնին ճեղքուած չէ եւ չեն որոճար, անմաքուր են ձեզի. ով որ անոնց դիակներուն դպչի, անմաքուր պիտի ըլլայ։
Յամենայն անասնոց որ կճղակահերձ իցէ եւ մագիլս սփռիցէ եւ որոճիցէ ոչ, պիղծ լիցի ձեզ այն ամենայն. որ մերձեսցի ի մեռեալ նոցա` պիղծ լիցի [196]մինչեւ ցերեկոյ:

11:26: Յամենայն անասնոց որ կճղակահե՛րձ իցէ եւ մագի՛լս սփռիցէ, եւ որոճիցէ ոչ՝ պի՛ղծ լիցի ձեզ այն ամենայն. եւ որ մերձեսցի ՚ի մեռեալ նոցա՝ պի՛ղծ լիցի մինչեւ ցերեկոյ[984]։
[984] Ոմանք. Եւ մագիլս սփռիցի։
26 Կճղակաւոր այն բոլոր անասունները, որոնց կճղակը կիսուած չէ, եւ չեն որոճում, ձեզ համար թող պիղծ համարուեն: Ով որ դիպչի դրանց դիակին, մինչեւ երեկոյ թող պիղծ համարուի:
26 Բոլոր անասունները, որոնք կճղակաբաշխ են, բայց կճղակնին ճեղքուած չէ եւ չեն որոճար, անմաքուր են ձեզի. ով որ անոնց դիակներուն դպչի, անմաքուր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2626: Всякий скот, у которого копыта раздвоены, но нет глубокого разреза, и который не жует жвачки, нечист для вас: всякий, кто прикоснется к нему, будет нечист.
11:26 ἐν εν in πᾶσιν πας all; every τοῖς ο the κτήνεσιν κτηνος livestock; animal ὅ ος who; what ἐστιν ειμι be διχηλοῦν διχηλεω and; even ὀνυχιστῆρας ονυχιστηρ and; even μηρυκισμὸν μηρυκισμος not μαρυκᾶται μηρυκαομαι unclean ἔσονται ειμι be ὑμῖν υμιν you πᾶς πας all; every ὁ ο the ἁπτόμενος απτομαι grasp; touch τῶν ο the θνησιμαίων θνησιμαιος he; him ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening
11:26 לְֽ lᵊˈ לְ to כָל־ ḵol- כֹּל whole הַ ha הַ the בְּהֵמָ֡ה bbᵊhēmˈā בְּהֵמָה cattle אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הִוא֩ hiw הִיא she מַפְרֶ֨סֶת mafrˌeseṯ פרס break פַּרְסָ֜ה parsˈā פַּרְסָה hoof וְ wᵊ וְ and שֶׁ֣סַע׀ šˈesaʕ שֶׁסַע cleft אֵינֶ֣נָּה ʔênˈennā אַיִן [NEG] שֹׁסַ֗עַת šōsˈaʕaṯ שׁסע cleave וְ wᵊ וְ and גֵרָה֙ ḡērˌā גֵּרָה cud אֵינֶ֣נָּה ʔênˈennā אַיִן [NEG] מַעֲלָ֔ה maʕᵃlˈā עלה ascend טְמֵאִ֥ים ṭᵊmēʔˌîm טָמֵא unclean הֵ֖ם hˌēm הֵם they לָכֶ֑ם lāḵˈem לְ to כָּל־ kol- כֹּל whole הַ ha הַ the נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch בָּהֶ֖ם bāhˌem בְּ in יִטְמָֽא׃ yiṭmˈā טמא be unclean
11:26. omne animal quod habet quidem ungulam sed non dividit eam nec ruminat inmundum erit et quicquid tetigerit illud contaminabiturEvery beast that hath a hoof, but divideth it not, nor cheweth the cud shall be unclean: and he that toucheth it, shall be defiled.
26. Every beast which parteth the hoof, and is not clovenfooted, nor cheweth the cud, is unclean unto you: every one that toucheth them shall be unclean.
11:26. Every animal that certainly has a hoof, but which is not divided, nor does it chew over again, shall be unclean. And whoever will have touched it shall be contaminated.
11:26. [The carcases] of every beast which divideth the hoof, and [is] not clovenfooted, nor cheweth the cud, [are] unclean unto you: every one that toucheth them shall be unclean.
of every beast which divideth the hoof, and [is] not clovenfooted, nor cheweth the cud, [are] unclean unto you: every one that toucheth them shall be unclean:

26: Всякий скот, у которого копыта раздвоены, но нет глубокого разреза, и который не жует жвачки, нечист для вас: всякий, кто прикоснется к нему, будет нечист.
11:26
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
κτήνεσιν κτηνος livestock; animal
ος who; what
ἐστιν ειμι be
διχηλοῦν διχηλεω and; even
ὀνυχιστῆρας ονυχιστηρ and; even
μηρυκισμὸν μηρυκισμος not
μαρυκᾶται μηρυκαομαι unclean
ἔσονται ειμι be
ὑμῖν υμιν you
πᾶς πας all; every
ο the
ἁπτόμενος απτομαι grasp; touch
τῶν ο the
θνησιμαίων θνησιμαιος he; him
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
11:26
לְֽ lᵊˈ לְ to
כָל־ ḵol- כֹּל whole
הַ ha הַ the
בְּהֵמָ֡ה bbᵊhēmˈā בְּהֵמָה cattle
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הִוא֩ hiw הִיא she
מַפְרֶ֨סֶת mafrˌeseṯ פרס break
פַּרְסָ֜ה parsˈā פַּרְסָה hoof
וְ wᵊ וְ and
שֶׁ֣סַע׀ šˈesaʕ שֶׁסַע cleft
אֵינֶ֣נָּה ʔênˈennā אַיִן [NEG]
שֹׁסַ֗עַת šōsˈaʕaṯ שׁסע cleave
וְ wᵊ וְ and
גֵרָה֙ ḡērˌā גֵּרָה cud
אֵינֶ֣נָּה ʔênˈennā אַיִן [NEG]
מַעֲלָ֔ה maʕᵃlˈā עלה ascend
טְמֵאִ֥ים ṭᵊmēʔˌîm טָמֵא unclean
הֵ֖ם hˌēm הֵם they
לָכֶ֑ם lāḵˈem לְ to
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch
בָּהֶ֖ם bāhˌem בְּ in
יִטְמָֽא׃ yiṭmˈā טמא be unclean
11:26. omne animal quod habet quidem ungulam sed non dividit eam nec ruminat inmundum erit et quicquid tetigerit illud contaminabitur
Every beast that hath a hoof, but divideth it not, nor cheweth the cud shall be unclean: and he that toucheth it, shall be defiled.
11:26. Every animal that certainly has a hoof, but which is not divided, nor does it chew over again, shall be unclean. And whoever will have touched it shall be contaminated.
11:26. [The carcases] of every beast which divideth the hoof, and [is] not clovenfooted, nor cheweth the cud, [are] unclean unto you: every one that toucheth them shall be unclean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-28: Постановление о нечистых четвероногих («ходящих на руках», т. е. на лапах) восполняет данное в ст. 3–7, с прибавлением замечания о нечистоте их трупов.
John Gill
11:26 The carcasses of every beast which divideth the hoof, and is not cloven footed,.... As the camel:
nor cheweth the cud; though it may divide the hoof, as the swine; and on the other hand, such as may chew the cud, and yet not dividing the hoof, as the coney and hare; for the Scripture here, as Aben Ezra observes again, uses a short and concise way of speaking: these
are unclean unto you; to be reckoned by them such, and neither to be eaten nor touched:
everyone that toucheth them shall be unclean; until the evening; and obliged to washing, though not expressed: this is not to be understood of touching them while alive, as some Sadducees or Karaites understand it, according to Aben Ezra; for camels, horses, mules, &c. might be, and were rode upon, and so touched; but of them when dead, or their carcases, as is rightly supplied in the beginning of the verse; and the Jewish writers (c) understand this of the flesh of the carcass only, not of the bones, horns, and hoofs, which, they say, do not defile, only the flesh: this is repeated from Lev 11:8.
(c) Misn. Edaiot, c. 6. sect. 3. & Maimon. & Bartenora in ib.
Robert Jamieson, A. R. Fausset and David Brown
11:26 every beast . . . not cloven-footed--The prohibited animals under this description include not only the beasts which have a single hoof, as horses and asses, but those also which divided the foot into paws, as lions, tigers, &c.
11:2711:27: Եւ ամենայն որ գնայցէ ՚ի ձեռս իւր, յամենայն գազանաց որ գնայցէ ՚ի չորս, պի՛ղծ լիցի ձեզ այն. ամենայն որ մերձեսցի ՚ի մեռեալ նոցա՝ պի՛ղծ լիցի մինչեւ ցերեկոյ։
27 Չորքոտանի բոլոր այն կենդանիները, որոնք միայն առջեւի թաթերի վրայ են քայլում, ձեզ համար թող պիղծ համարուեն: Ով դիպչի դրանց դիակին, մինչեւ երեկոյ թող պիղծ համարուի:
27 Եւ բոլոր չորս ոտքի վրայ քալող անասուններէն՝ բոլոր թաթերնուն վրայ քալողները անմաքուր ըլլան ձեզի. ամէն անոնց դիակներուն դպչողը մինչեւ իրիկուն անմաքուր պիտի ըլլայ։
Եւ ամենայն որ գնայցէ ի ձեռս իւր, յամենայն գազանաց որ գնայցէ ի չորս, պիղծ լիցի ձեզ այն. ամենայն որ մերձեսցի ի մեռեալ նոցա` պիղծ լիցի մինչեւ ցերեկոյ:

11:27: Եւ ամենայն որ գնայցէ ՚ի ձեռս իւր, յամենայն գազանաց որ գնայցէ ՚ի չորս, պի՛ղծ լիցի ձեզ այն. ամենայն որ մերձեսցի ՚ի մեռեալ նոցա՝ պի՛ղծ լիցի մինչեւ ցերեկոյ։
27 Չորքոտանի բոլոր այն կենդանիները, որոնք միայն առջեւի թաթերի վրայ են քայլում, ձեզ համար թող պիղծ համարուեն: Ով դիպչի դրանց դիակին, մինչեւ երեկոյ թող պիղծ համարուի:
27 Եւ բոլոր չորս ոտքի վրայ քալող անասուններէն՝ բոլոր թաթերնուն վրայ քալողները անմաքուր ըլլան ձեզի. ամէն անոնց դիակներուն դպչողը մինչեւ իրիկուն անմաքուր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2727: Из всех зверей четвероногих те, которые ходят на лапах, нечисты для вас: всякий, кто прикоснется к трупу их, нечист будет до вечера;
11:27 καὶ και and; even πᾶς πας all; every ὃς ος who; what πορεύεται πορευομαι travel; go ἐπὶ επι in; on χειρῶν χειρ hand ἐν εν in πᾶσι πας all; every τοῖς ο the θηρίοις θηριον beast ἃ ος who; what πορεύεται πορευομαι travel; go ἐπὶ επι in; on τέσσαρα τεσσαρες four ἀκάθαρτα ακαθαρτος unclean ἔσται ειμι be ὑμῖν υμιν you πᾶς πας all; every ὁ ο the ἁπτόμενος απτομαι grasp; touch τῶν ο the θνησιμαίων θνησιμαιος he; him ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening
11:27 וְ wᵊ וְ and כֹ֣ל׀ ḵˈōl כֹּל whole הֹולֵ֣ךְ hôlˈēḵ הלך walk עַל־ ʕal- עַל upon כַּפָּ֗יו kappˈāʸw כַּף palm בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַֽ hˈa הַ the חַיָּה֙ ḥayyˌā חַיָּה wild animal הַ ha הַ the הֹלֶ֣כֶת hōlˈeḵeṯ הלך walk עַל־ ʕal- עַל upon אַרְבַּ֔ע ʔarbˈaʕ אַרְבַּע four טְמֵאִ֥ים ṭᵊmēʔˌîm טָמֵא unclean הֵ֖ם hˌēm הֵם they לָכֶ֑ם lāḵˈem לְ to כָּל־ kol- כֹּל whole הַ ha הַ the נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch בְּ bᵊ בְּ in נִבְלָתָ֖ם nivlāṯˌām נְבֵלָה corpse יִטְמָ֥א yiṭmˌā טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
11:27. quod ambulat super manus ex cunctis animantibus quae incedunt quadrupedia inmundum erit qui tetigerit morticina eorum polluetur usque ad vesperumThat which walketh upon hands of all animals which go on all four, shall be unclean: he that shall touch their carcasses shall be defiled until evening.
27. And whatsoever goeth upon its paws, among all beasts that go on all four, they are unclean unto you: whoso toucheth their carcase shall be unclean until the even.
11:27. Whatever walks upon its hands, out of all the animals that advance on all fours, shall be unclean. Whoever will have touched their carcasses shall be polluted until evening.
11:27. And whatsoever goeth upon his paws, among all manner of beasts that go on [all] four, those [are] unclean unto you: whoso toucheth their carcase shall be unclean until the even.
And whatsoever goeth upon his paws, among all manner of beasts that go on [all] four, those [are] unclean unto you: whoso toucheth their carcase shall be unclean until the even:

27: Из всех зверей четвероногих те, которые ходят на лапах, нечисты для вас: всякий, кто прикоснется к трупу их, нечист будет до вечера;
11:27
καὶ και and; even
πᾶς πας all; every
ὃς ος who; what
πορεύεται πορευομαι travel; go
ἐπὶ επι in; on
χειρῶν χειρ hand
ἐν εν in
πᾶσι πας all; every
τοῖς ο the
θηρίοις θηριον beast
ος who; what
πορεύεται πορευομαι travel; go
ἐπὶ επι in; on
τέσσαρα τεσσαρες four
ἀκάθαρτα ακαθαρτος unclean
ἔσται ειμι be
ὑμῖν υμιν you
πᾶς πας all; every
ο the
ἁπτόμενος απτομαι grasp; touch
τῶν ο the
θνησιμαίων θνησιμαιος he; him
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
11:27
וְ wᵊ וְ and
כֹ֣ל׀ ḵˈōl כֹּל whole
הֹולֵ֣ךְ hôlˈēḵ הלך walk
עַל־ ʕal- עַל upon
כַּפָּ֗יו kappˈāʸw כַּף palm
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַֽ hˈa הַ the
חַיָּה֙ ḥayyˌā חַיָּה wild animal
הַ ha הַ the
הֹלֶ֣כֶת hōlˈeḵeṯ הלך walk
עַל־ ʕal- עַל upon
אַרְבַּ֔ע ʔarbˈaʕ אַרְבַּע four
טְמֵאִ֥ים ṭᵊmēʔˌîm טָמֵא unclean
הֵ֖ם hˌēm הֵם they
לָכֶ֑ם lāḵˈem לְ to
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch
בְּ bᵊ בְּ in
נִבְלָתָ֖ם nivlāṯˌām נְבֵלָה corpse
יִטְמָ֥א yiṭmˌā טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
11:27. quod ambulat super manus ex cunctis animantibus quae incedunt quadrupedia inmundum erit qui tetigerit morticina eorum polluetur usque ad vesperum
That which walketh upon hands of all animals which go on all four, shall be unclean: he that shall touch their carcasses shall be defiled until evening.
11:27. Whatever walks upon its hands, out of all the animals that advance on all fours, shall be unclean. Whoever will have touched their carcasses shall be polluted until evening.
11:27. And whatsoever goeth upon his paws, among all manner of beasts that go on [all] four, those [are] unclean unto you: whoso toucheth their carcase shall be unclean until the even.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:27: Whatsoever goeth upon his paws - כפיו cappaiv, his palms or hands, probably referring to those animals whose feet resemble the hands and feet of the human being, such as apes, monkeys, and all creatures of that genus; together with bears, frogs, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: Lev 11:20, Lev 11:23
Carl Friedrich Keil and Franz Delitzsch
11:27
The same rule was applicable to all these animals: "whoever toucheth the carcase of them shall be unclean until the even," i.e., for the rest of the day; he was then of course to wash himself. Whoever carried their carrion, viz., to take it away, was also unclean till the evening, and being still more deeply affected by the defilement, he was to wash his clothes as well.
John Gill
11:27 Whatsoever goeth upon his paws,.... Or "the palms" (d) of his hands; meaning such creatures, whose feet are not divided into two parts, but into many, like the fingers of an hand, as apes, lions, bears, wolves, foxes, dogs, cats, &c.
among all manner of beasts that go on all four; this is added, to distinguish them from fowl, such as are clean; who walk but on two feet, though their feet are divided into fingers or talons, and may be called hands on which they walk:
these are unclean unto you: and as they might not be eaten, so neither touched, as follows:
whoso toucheth their carcass shall be unclean until the even; See Gill on Lev 11:24.
(d) "super volas suas", Pagninus, Montanus, "super manus suas", Munster, Tigurine version, Drusius.
John Wesley
11:27 Upon his paws - Heb. upon his hands, that is, which hath feet divided into several parts like fingers, as dogs, cats, apes, and bears.
11:2811:28: Եւ որ բառնայցէ ՚ի մեռելոյ նոցա, լուասցէ՛ զձորձս իւր, եւ պի՛ղծ լիցի մինչեւ ցերեկոյ. զի այն ամենայն պի՛ղծ իցէ ձեզ։
28 Ով ձեռք տայ դրանց դիակին, պէտք է լուանայ իր հագուստները. նա պիղծ պէտք է համարուի մինչեւ երեկոյ, որովհետեւ այդ բոլորը ձեզ համար պիղծ է:
28 Եւ անոնց դիակները վերցնողը իր լաթերը պէտք է լուայ ու մինչեւ իրիկուն անմաքուր պիտի ըլլայ. անոնք անմաքուր են ձեզի։
Եւ որ բառնայցէ ի մեռելոյ նոցա, լուասցէ զձորձս իւր, եւ պիղծ լիցի մինչեւ ցերեկոյ. զի այն ամենայն պիղծ իցէ ձեզ:

11:28: Եւ որ բառնայցէ ՚ի մեռելոյ նոցա, լուասցէ՛ զձորձս իւր, եւ պի՛ղծ լիցի մինչեւ ցերեկոյ. զի այն ամենայն պի՛ղծ իցէ ձեզ։
28 Ով ձեռք տայ դրանց դիակին, պէտք է լուանայ իր հագուստները. նա պիղծ պէտք է համարուի մինչեւ երեկոյ, որովհետեւ այդ բոլորը ձեզ համար պիղծ է:
28 Եւ անոնց դիակները վերցնողը իր լաթերը պէտք է լուայ ու մինչեւ իրիկուն անմաքուր պիտի ըլլայ. անոնք անմաքուր են ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
11:2828: кто возьмет труп их, тот должен омыть одежды свои и нечист будет до вечера: нечисты они для вас.
11:28 καὶ και and; even ὁ ο the αἴρων αιρω lift; remove τῶν ο the θνησιμαίων θνησιμαιος he; him πλυνεῖ πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes καὶ και and; even ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening ἀκάθαρτα ακαθαρτος unclean ταῦτα ουτος this; he ὑμῖν υμιν you ἐστιν ειμι be
11:28 וְ wᵊ וְ and הַ ha הַ the נֹּשֵׂא֙ nnōśˌē נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] נִבְלָתָ֔ם nivlāṯˈām נְבֵלָה corpse יְכַבֵּ֥ס yᵊḵabbˌēs כבס wash בְּגָדָ֖יו bᵊḡāḏˌāʸw בֶּגֶד garment וְ wᵊ וְ and טָמֵ֣א ṭāmˈē טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עָ֑רֶב ʕˈārev עֶרֶב evening טְמֵאִ֥ים ṭᵊmēʔˌîm טָמֵא unclean הֵ֖מָּה hˌēmmā הֵמָּה they לָכֶֽם׃ ס lāḵˈem . s לְ to
11:28. et qui portaverit huiuscemodi cadavera lavabit vestimenta sua et inmundus erit usque ad vesperum quia omnia haec inmunda sunt vobisAnd he that shall carry such carcasses, shall wash his clothes, and shall be unclean until evening: because all these things are unclean to you.
28. And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they are unclean unto you.
11:28. And whoever will have carried this kind of carcass shall wash his clothes, and he shall be unclean until evening. For all these are unclean to you.
11:28. And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they [are] unclean unto you.
And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they [are] unclean unto you:

28: кто возьмет труп их, тот должен омыть одежды свои и нечист будет до вечера: нечисты они для вас.
11:28
καὶ και and; even
ο the
αἴρων αιρω lift; remove
τῶν ο the
θνησιμαίων θνησιμαιος he; him
πλυνεῖ πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
καὶ και and; even
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
ἀκάθαρτα ακαθαρτος unclean
ταῦτα ουτος this; he
ὑμῖν υμιν you
ἐστιν ειμι be
11:28
וְ wᵊ וְ and
הַ ha הַ the
נֹּשֵׂא֙ nnōśˌē נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
נִבְלָתָ֔ם nivlāṯˈām נְבֵלָה corpse
יְכַבֵּ֥ס yᵊḵabbˌēs כבס wash
בְּגָדָ֖יו bᵊḡāḏˌāʸw בֶּגֶד garment
וְ wᵊ וְ and
טָמֵ֣א ṭāmˈē טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָ֑רֶב ʕˈārev עֶרֶב evening
טְמֵאִ֥ים ṭᵊmēʔˌîm טָמֵא unclean
הֵ֖מָּה hˌēmmā הֵמָּה they
לָכֶֽם׃ ס lāḵˈem . s לְ to
11:28. et qui portaverit huiuscemodi cadavera lavabit vestimenta sua et inmundus erit usque ad vesperum quia omnia haec inmunda sunt vobis
And he that shall carry such carcasses, shall wash his clothes, and shall be unclean until evening: because all these things are unclean to you.
11:28. And whoever will have carried this kind of carcass shall wash his clothes, and he shall be unclean until evening. For all these are unclean to you.
11:28. And he that beareth the carcase of them shall wash his clothes, and be unclean until the even: they [are] unclean unto you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: beareth: Lev 11:24, Lev 11:25
shall wash: Lev 11:14
John Gill
11:28 And he that beareth the carcass of them,.... Carries it upon any account, from place to place:
shall wash his clothes, and be unclean until the even; as he that bore the carcasses of any of the flying creeping things, Lev 11:25.
they are unclean to you; even the carcasses of the one and of the other; and to all the Israelites, men, women, and children, as Aben Ezra observes.
11:2911:29: Եւ ա՛յս իցէ ձեզ պիղծ յամենայն սողնոց՝ որ սողին ՚ի վերայ երկրի. աքիս, եւ մուկն, եւ տիտեռն, յոստին[985], [985] Այլք. Որ սողիցին ՚ի վերայ։
29 Երկրի վրայ փորսող գնացող բոլոր կենդանիներից ձեզ համար պիղծ են. աքիսը[22], մուկը, տիտեռը[23],[23] 22. Յօթանասնից բնագրում՝ կատուն:">[22], մուկը, տիտեռը
29 Եւ երկրի վրայ սողացող սողուններուն մէջ հետեւեալները անմաքուր են ձեզի՝ աքիսն ու մուկը եւ տիտեռը* իրենց տեսակին պէս
Եւ այս իցէ ձեզ պիղծ յամենայն սողնոց որ սողիցին ի վերայ երկրի. աքիս եւ մուկն եւ [197]տիտեռն յոստին:

11:29: Եւ ա՛յս իցէ ձեզ պիղծ յամենայն սողնոց՝ որ սողին ՚ի վերայ երկրի. աքիս, եւ մուկն, եւ տիտեռն, յոստին[985],
[985] Այլք. Որ սողիցին ՚ի վերայ։
29 Երկրի վրայ փորսող գնացող բոլոր կենդանիներից ձեզ համար պիղծ են. աքիսը[22], մուկը, տիտեռը[23],
[23] 22. Յօթանասնից բնագրում՝ կատուն:">[22], մուկը, տիտեռը
29 Եւ երկրի վրայ սողացող սողուններուն մէջ հետեւեալները անմաքուր են ձեզի՝ աքիսն ու մուկը եւ տիտեռը* իրենց տեսակին պէս
zohrab-1805▾ eastern-1994▾ western am▾
11:2929: Вот что нечисто для вас из животных, пресмыкающихся по земле: крот, мышь, ящерица с ее породою,
11:29 καὶ και and; even ταῦτα ουτος this; he ὑμῖν υμιν you ἀκάθαρτα ακαθαρτος unclean ἀπὸ απο from; away τῶν ο the ἑρπετῶν ερπετον reptile τῶν ο the ἑρπόντων ερπω in; on τῆς ο the γῆς γη earth; land ἡ ο the γαλῆ γαλη and; even ὁ ο the μῦς μυς and; even ὁ ο the κροκόδειλος κροκοδειλος the χερσαῖος χερσαιος of dry land
11:29 וְ wᵊ וְ and זֶ֤ה zˈeh זֶה this לָכֶם֙ lāḵˌem לְ to הַ ha הַ the טָּמֵ֔א ṭṭāmˈē טָמֵא unclean בַּ ba בְּ in † הַ the שֶּׁ֖רֶץ ššˌereṣ שֶׁרֶץ swarming creatures הַ ha הַ the שֹּׁרֵ֣ץ ššōrˈēṣ שׁרץ swarm עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth הַ ha הַ the חֹ֥לֶד ḥˌōleḏ חֹלֶד mole-rat וְ wᵊ וְ and הָ hā הַ the עַכְבָּ֖ר ʕaḵbˌār עַכְבָּר jerboa וְ wᵊ וְ and הַ ha הַ the צָּ֥ב ṣṣˌāv צָב lizard לְ lᵊ לְ to מִינֵֽהוּ׃ mînˈēhû מִין kind
11:29. hoc quoque inter polluta reputabitur de his quae moventur in terra mustela et mus et corcodillus singula iuxta genus suumThese also shall be reckoned among unclean things, of all that move upon the earth. The weasel, and the mouse, and the crocodile, every one according to their kind:
29. And these are they which are unclean unto you among the creeping things that creep upon the earth; the weasel, and the mouse, and the great lizard after its kind,
11:29. Likewise, these shall be considered among the polluted things, out of all that moves upon the earth: the weasel, and the mouse, and the crocodile, each one according to its kind,
11:29. These also [shall be] unclean unto you among the creeping things that creep upon the earth; the weasel, and the mouse, and the tortoise after his kind,
These also [shall be] unclean unto you among the creeping things that creep upon the earth; the weasel, and the mouse, and the tortoise after his kind:

29: Вот что нечисто для вас из животных, пресмыкающихся по земле: крот, мышь, ящерица с ее породою,
11:29
καὶ και and; even
ταῦτα ουτος this; he
ὑμῖν υμιν you
ἀκάθαρτα ακαθαρτος unclean
ἀπὸ απο from; away
τῶν ο the
ἑρπετῶν ερπετον reptile
τῶν ο the
ἑρπόντων ερπω in; on
τῆς ο the
γῆς γη earth; land
ο the
γαλῆ γαλη and; even
ο the
μῦς μυς and; even
ο the
κροκόδειλος κροκοδειλος the
χερσαῖος χερσαιος of dry land
11:29
וְ wᵊ וְ and
זֶ֤ה zˈeh זֶה this
לָכֶם֙ lāḵˌem לְ to
הַ ha הַ the
טָּמֵ֔א ṭṭāmˈē טָמֵא unclean
בַּ ba בְּ in
הַ the
שֶּׁ֖רֶץ ššˌereṣ שֶׁרֶץ swarming creatures
הַ ha הַ the
שֹּׁרֵ֣ץ ššōrˈēṣ שׁרץ swarm
עַל־ ʕal- עַל upon
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
הַ ha הַ the
חֹ֥לֶד ḥˌōleḏ חֹלֶד mole-rat
וְ wᵊ וְ and
הָ הַ the
עַכְבָּ֖ר ʕaḵbˌār עַכְבָּר jerboa
וְ wᵊ וְ and
הַ ha הַ the
צָּ֥ב ṣṣˌāv צָב lizard
לְ lᵊ לְ to
מִינֵֽהוּ׃ mînˈēhû מִין kind
11:29. hoc quoque inter polluta reputabitur de his quae moventur in terra mustela et mus et corcodillus singula iuxta genus suum
These also shall be reckoned among unclean things, of all that move upon the earth. The weasel, and the mouse, and the crocodile, every one according to their kind:
11:29. Likewise, these shall be considered among the polluted things, out of all that moves upon the earth: the weasel, and the mouse, and the crocodile, each one according to its kind,
11:29. These also [shall be] unclean unto you among the creeping things that creep upon the earth; the weasel, and the mouse, and the tortoise after his kind,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-32: и 41–43: восполняют указание (в ст. 20–23) запрещеных пресмыкающихся, как-то: все змеи, моллюски, черви, улитки, жабы, кроты, лягушки и т. п.
Adam Clarke: Commentary on the Bible - 1831
11:29: The weasel - חלד choled, from chalad, Syr., to creep in. Bochart conjectures, with great propriety, that the mole, not the weasel, is intended by the Hebrew word: its property of digging into the earth, and creeping or burrowing under the surface, is well known.
The mouse - עחבר achbar. Probably the large field rat, or what is called by the Germans the hamster, though every species of the mus genus may be here prohibited.
The tortoise - צב tsab. Most critics allow that the tortoise is not intended here, but rather the crocodile, the frog, or the toad. The frog is most probably the animal meant, and all other creatures of its kind.
Albert Barnes: Notes on the Bible - 1834
11:29: The identification of "the creeping things" here named is not always certain. They are most likely those which were occasionally eaten. For the "Tortoise" read "the great lizard," for the "ferret" the "gecko" (one of the lizard tribe), for the "chameleon" read the "frog" or the Nile lizard: by the word rendered "snail" is probably meant another kind of lizard, and by the "mole" the "chameleon."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: creeping things that creep: Lev 11:20, Lev 11:21, Lev 11:41, Lev 11:42; Psa 10:3, Psa 17:13, Psa 17:14; Hag 2:6; Luk 12:15, Luk 16:14; Joh 6:26; Joh 6:66; Eph 4:14; Phi 3:19; Col 3:5; Ti2 3:2-5; Heb 13:5
Carl Friedrich Keil and Franz Delitzsch
11:29
To these there are attached analogous instructions concerning defilement through contact with the smaller creeping animals (Sherez), which formed the fourth class of the animal kingdom; though the prohibition against eating these animals is not introduced till Lev 11:41, Lev 11:42, as none of these were usually eaten. Sherez, the swarm, refers to animals which swarm together in great numbers (see at Gen 1:21), and is synonymous with remes (cf. Gen 7:14 and Gen 7:21), "the creeping;" it denotes the smaller land animals which move without feet, or with feet that are hardly perceptible (see at Gen 1:24). Eight of the creeping animals are named, as defiling not only the men with whom they might come in contact, but any domestic utensils and food upon which they might fall; they were generally found in houses, therefore, or in the abodes of men. חלד is not the mole (according to Saad. Ar. Abys., etc.), although the Arabs still call this chuld, but the weasel (lxx, Onk., etc.), which is common in Syria and Palestine, and is frequently mentioned by the Talmudists in the feminine form חוּלדה, as an animal which caught birds (Mishn. Cholin iii. 4), which would run over the wave-loaves with a sherez in its mouth (Mishn. Tohor. iv. 2), and which could drink water out of a vessel (Mishn. Para ix. 3). עכבּר is the mouse (according to the ancient versions and the Talmud), and in 1Kings 6:5 the field-mouse, the scourge of the fields, not the jerboa, as Knobel supposes; for this animal lives in holes in the ground, is very shy, and does not frequent houses as is assumed to be the case with the animals mentioned here. צב is a kind of lizard, but whether the thav or dsabb, a harmless yellow lizard of 18 inches in length, which is described by Seetzen, iii. pp. 436ff., also by Hasselquist under the name of lacerta Aegyptia, or the waral, as Knobel supposes, a large land lizard reaching as much as four feet in length, which is also met with in Palestine (Robinson, ii. 160) and is called el worran by Seetzen, cannot be determined.
Lev 11:30
The early translators tell us nothing certain as to the three following names, and it is still undecided how they should be rendered. אנקה is translated μυγάλη by the lxx, i.e., shrew-mouse; but the oriental versions render it by various names for a lizard. Bochart supposes it to be a species of lizard with a sharp groaning voice, because אנק signifies to breathe deeply, or groan. Rosenmller refers it to the lacerta Gecko, which is common in Egypt, and utters a peculiar cry resembling the croaking of frogs, especially in the night. Leyrer imagines it to denote the whole family of monitores; and Knobel, the large and powerful river lizard, the water-waral of the Arabs, called lacerta Nilotica in Hasselquist, pp. 361ff., though he has failed to observe, that Moses could hardly have supposed it possible that an animal four feet long, resembling a crocodile, could drop down dead into either pots or dishes. כּוח is not the chameleon (lxx), for this is called tinshemeth, but the chardaun (Arab.), a lizard which is found in old walls in Natolia, Syria, and Palestine, lacerta stellio, or lacerta coslordilos (Hasselquist, pp. 351-2). Knobel supposes it to be the frog, because coach seems to point to the crying or croaking of frogs, to which the Arabs apply the termkuk, the Greeks κοάξ, the Romans coaxare. But this is very improbable, and the frog would be quite out of place in the midst of simple lizards. לטאה, according to the ancient versions, is also a lizard. Leyrer supposes it to be the nocturnal, salamander-like family of beckons; Knobel, on the contrary, imagines it to be the tortoise, which creeps upon the earth (terrae adhaeret), because the Arabic verb signifies terrae adhaesit. This is very improbable, however. חמט (lxx), σαῦρα, Vulg. lacerta, probably the true lizard, or, as Leyrer conjectures, the anguis (Luth. Blindschleiche, blind-worm), or zygnis, which forms the link between lizards and snakes. The rendering "snail" (Sam. Rashi, etc.) is not so probable, as this is called שׁבלוּל in Ps 58:9; although the purple snail and all the marine species are eaten in Egypt and Palestine. Lastly, תּנשׁמת, the self-inflating animal (see at Lev 11:18), is no doubt the chameleon, which frequently inflates its belly, for example, when enraged, and remains in this state for several hours, when it gradually empties itself and becomes quite thin again. Its flesh was either cooked, or dried and reduced to powder, and used as a specific for corpulence, or a cure for fevers, or as a general medicine for sick children (Plin. h. n. 28, 29). The flesh of many of the lizards is also eaten by the Arabs (Leyrer, pp. 603, 604).
Lev 11:31
The words, "these are unclean to you among all swarming creatures," are neither to be understood as meaning, that the eight species mentioned were the only swarming animals that were unclean and not allowed to be eaten, nor that they possessed and communicated a larger amount of uncleanness; but when taken in connection with the instructions which follow, they can only mean, that such animals would even defile domestic utensils, clothes, etc., if they fell down dead upon them. Not that they were more unclean than others, since all the unclean animals would defile not only persons, but even the clothes of those who carried their dead bodies (Lev 11:25, Lev 11:28); but there was more fear in their case than in that of others, of their falling dead upon objects in common use, and therefore domestic utensils, clothes, and so forth, could be much more easily defiled by them than by the larger quadrupeds, by water animals, or by birds. "When they be dead," lit., "in their dying;" i.e., not only if they were already dead, but if they died at the time when they fell upon any object.
Lev 11:32
In either case, anything upon which one of these animals fell became unclean, "whether a vessel of wood, or raiment, or skin." Every vessel (כּלי in the widest sense, as in Ex 22:6), "wherein any work is done," i.e., that was an article of common use, was to be unclean till the evening, and then placed in water, that it might become clean again.
Lev 11:33
Every earthen vessel, into which (lit., into the midst of which) one of them fell, became unclean, together with the whole of its contents, and was to be broken, i.e., destroyed, because the uncleanness as absorbed by the vessel, and could not be entirely removed by washing (see at Lev 6:21). Of course the contents of such a vessel, supposing there were any, were not to be used.
Lev 11:34
"Every edible food (מן before כּל partitive, as in Lev 4:2) upon which water comes," - that is to say, which was prepared with water, - and "every drink that is drunk...becomes unclean in every vessel," sc., if such an animal should fall dead upon the food, or into the drink. The traditional rendering of Lev 11:34, "every food upon which water out of such a vessel comes," is untenable; because מים without an article cannot mean such water, or this water.
Lev 11:35
Every vessel also became unclean, upon which the body of such an animal fell: such as תּנּוּר, the earthen baking-pot (see Lev 2:4), and כּירים, the covered pan or pot. כּיר, a boiling or roasting vessel (1Kings 2:14), can only signify, when used in the dual, a vessel consisting of two parts, i.e., a pan or pot with a lid.
Lev 11:36
Springs and wells were not defiled, because the uncleanness would be removed at once by the fresh supply of water. But whoever touched the body of the animal, to remove it, became unclean.
Lev 11:37-38
All seed-corn that was intended to be sown remained clean, namely, because the uncleanness attaching to it externally would be absorbed by the earth. But if water had been put upon the seed, i.e., if the grain had been softened by water, it was to be unclean, because in that case the uncleanness would penetrate the softened grains and defile the substance of the seed, which would therefore produce uncleanness in the fruit.
Geneva 1599
11:29 These also [shall be] unclean unto you among the creeping things that creep upon the earth; the weasel, and the mouse, and the (g) tortoise after his kind,
(g) The green frog that sits on the bushes.
John Gill
11:29 These also shall be unclean unto you among the creeping things that creep upon the earth,.... As distinguished from those creeping things that fly, these having no wings as they; and which were equally unclean, neither to be eaten nor touched, neither their blood, their skin, nor their flesh, as the Targum of Jonathan paraphrases it: and the Misnic doctors say (d) that the blood of a creeping thing and its flesh are joined together: and Maimonides (e) observes, that this is a fundamental thing with them, that the blood of a creeping thing is like its flesh; which in Siphre (an ancient book of theirs) is gathered from what is said in Lev 11:29 "these shall be unclean", &c. hence the wise men say, the blood of a creeping thing pollutes as its flesh: the creeping things intended are as follow:
the weasel, and the mouse, and the tortoise after his kind; the first of these, "the weasel", a creature well known; there are two sorts of it, as Pliny (f) says, the field weasel, and the house weasel; the former are called by the Jewish writers the weasel of the bushes (g), and the latter the weasel that dwells in the foundations of houses (h); and of the former there was a doubt among some of them whether it was a species of the eight reptiles in Lev 11:29 or whether it was a species of animals (i); and which, Maimonides says, is a species of foxes like to weasels: Bochart (k) thinks the mole is intended; but the generality of interpreters understand it of the weasel; and so Jarchi and Kimchi, and Philip Aquinas (l), interpret it by "mustela", the weasel: however, all agree the second is rightly interpreted "the mouse"; which has its name in Hebrew from its being a waster and destroyer of fields; an instance of which we have in 1Kings 6:5; see Gill on 1Kings 6:5; so that this sort may be chiefly intended, though it includes all others, who are distinguished by their colours, the black, the red, and the white, which are all mentioned by Jonathan in his paraphrase of the text: this animal, as a learned physician (m) expresses it, eats almost everything, gnaws whatever it meets with, and, among other things, is a great lover of swine's flesh, which was an abomination to the Jews; nor does it abstain from dung, and therefore it is no wonder it should be reckoned among impure creatures; and yet we find they were eaten by some people, see Is 66:17 especially the dormouse; for which the old Romans made conveniences to keep them in, and feed them, and breed them for the table (n): so rats in the West Indies are brought to market and sold for food, as a learned author (o) of undoubted credit assures us, who was an eyewitness of it: the last in this text, "the tortoise", means the land tortoise; it has its name from the shell with which it is covered, this word being sometimes used for a covered wagon, Num 7:3 there are various kinds of them, as Pliny (p) and other writers observe, and who, as Strabo (q) and Mela (r) also, speak of a people they call Chelonophagi, or tortoise eaters: a tortoise of the land kind is esteemed a very delicate dish: Dr. Shaw (s), speaking of the land and water tortoises in Barbary, says, the former, which hides itself during the winter months, is very palatable food, but the latter is very unwholesome: the Septuagint version renders it, the "land crocodile", which, is approved of by Bochart (t): and Leo Africanus says (u), that many in Egypt eat the flesh of the crocodile, and affirm it to be of good savour; and so Benzon (w) says, its flesh is white and tender, and tastes like veal; though some among them, as Strabo (x) asserts, have a great antipathy and hatred to them; and others worship them as gods, and neither can be supposed to eat them; the land crocodiles are eaten by the Syrians, as Jerom (y) affirms, for those feeding on the sweetest flowers, as is said, their entrails are highly valued for their agreeable odour: Jarchi says, it is a creature like a frog; he means a toad; so Philip Aquinas and many render the word: Dr. Shaw takes the creature designed to be the sharp-scaled tailed lizard (z).
(d) Misn. Meilah, c. 4. sect. 3. (e) Pirush. in ib. (f) Nat. Hist. l. 29. c. 4. (g) Misn. Celaim, c. 8. sect. 5. (h) T. Bab. Cholin, fol. 20. 2. (i) Maimon. in Misn. ib. (k) Hierozoic. par. 1. l. 3. c. 95. col. 1022. (l) Sepher Shorash. & Aquinas in rad. (m) Scheuchzer. Physic. Sacr. vol. 2. p. 307. (n) Varro de re Rustic. l. 3. c. 14. apud Sir Hans Sloane's History of Jamaica, vol. 1. Introduct. p. 24. (o) Sir Hans Sloane, ib. p. 25. (p) Nat. Hist. l. 9. c. 10. & l. 32. c. 4. (q) Geograph. l. 16. p. 532. (r) De Situ Orbis, l. 3. c. 8. (s) Travels, p. 178. (t) Ut supra, (Hierozoic. par. 1.) l. 4. c. 1. (u) Descriptio Africae, l. 9. p. 762. (w) Nov. Orb. Hist. c. 3. (x) Geograph. l. 17. p. 558, 560, 561, 563. (y) Adv. Jovin. l. 2. (z) Ut supra. Travels, p. 178
Robert Jamieson, A. R. Fausset and David Brown
11:29 the weasel--rather, the mole.
the mouse--From its diminutive size it is placed among the reptiles instead of the quadrupeds.
the tortoise--a lizard, resembling very nearly in shape, and in the hard pointed scales of the tail, the shaketail.
11:3011:30: եւ մկնաքիս, եւ գետնառեւծ, եւ կովադիաց, եւ մողէզ, եւ խլուրդ[986]։ [986] Այլք. Կովադիայ եւ մողէզ, եւ։
30 առնէտը, քամելէոնը, բծաւոր մողէսը, մողէսն ու խլուրդը:
30 Եւ կովադիան ու մողէսը եւ քարաթօշը ու խոմէթը եւ գետնառիւծը։
եւ մկնաքիս եւ գետնառեւծ եւ կովադիաց եւ մողէզ եւ խլուրդ:

11:30: եւ մկնաքիս, եւ գետնառեւծ, եւ կովադիաց, եւ մողէզ, եւ խլուրդ[986]։
[986] Այլք. Կովադիայ եւ մողէզ, եւ։
30 առնէտը, քամելէոնը, բծաւոր մողէսը, մողէսն ու խլուրդը:
30 Եւ կովադիան ու մողէսը եւ քարաթօշը ու խոմէթը եւ գետնառիւծը։
zohrab-1805▾ eastern-1994▾ western am▾
11:3030: анака, хамелеон, летаа, хомет и тиншемет, --
11:30 μυγαλῆ μυγαλη and; even χαμαιλέων χαμαιλεων and; even καλαβώτης καλαβωτης and; even σαύρα σαυρα and; even ἀσπάλαξ ασπαλαξ blind rat; mole
11:30 וְ wᵊ וְ and הָ hā הַ the אֲנָקָ֥ה ʔᵃnāqˌā אֲנָקָה gecko וְ wᵊ וְ and הַ ha הַ the כֹּ֖חַ kkˌōₐḥ כֹּחַ lizard וְ wᵊ וְ and הַ ha הַ the לְּטָאָ֑ה llᵊṭāʔˈā לְטָאָה gecko וְ wᵊ וְ and הַ ha הַ the חֹ֖מֶט ḥˌōmeṭ חֹמֶט reptile וְ wᵊ וְ and הַ ha הַ the תִּנְשָֽׁמֶת׃ ttinšˈāmeṯ תִּנְשֶׁמֶת chameleon
11:30. migale et cameleon et stelio ac lacerta et talpaThe shrew, and the chameleon, and the stellio, and the lizard, and the mole.
30. and the gecko, and the land-crocodile, and the lizard, and the sand-lizard, and the chameleon.
11:30. the shrew, and the chameleon, and the gecko, and the lizard, and the mole.
11:30. And the ferret, and the chameleon, and the lizard, and the snail, and the mole.
And the ferret, and the chameleon, and the lizard, and the snail, and the mole:

30: анака, хамелеон, летаа, хомет и тиншемет, --
11:30
μυγαλῆ μυγαλη and; even
χαμαιλέων χαμαιλεων and; even
καλαβώτης καλαβωτης and; even
σαύρα σαυρα and; even
ἀσπάλαξ ασπαλαξ blind rat; mole
11:30
וְ wᵊ וְ and
הָ הַ the
אֲנָקָ֥ה ʔᵃnāqˌā אֲנָקָה gecko
וְ wᵊ וְ and
הַ ha הַ the
כֹּ֖חַ kkˌōₐḥ כֹּחַ lizard
וְ wᵊ וְ and
הַ ha הַ the
לְּטָאָ֑ה llᵊṭāʔˈā לְטָאָה gecko
וְ wᵊ וְ and
הַ ha הַ the
חֹ֖מֶט ḥˌōmeṭ חֹמֶט reptile
וְ wᵊ וְ and
הַ ha הַ the
תִּנְשָֽׁמֶת׃ ttinšˈāmeṯ תִּנְשֶׁמֶת chameleon
11:30. migale et cameleon et stelio ac lacerta et talpa
The shrew, and the chameleon, and the stellio, and the lizard, and the mole.
30. and the gecko, and the land-crocodile, and the lizard, and the sand-lizard, and the chameleon.
11:30. the shrew, and the chameleon, and the gecko, and the lizard, and the mole.
11:30. And the ferret, and the chameleon, and the lizard, and the snail, and the mole.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:30: The ferret - אנקה anakah, from אנק anak, to groan, to cry out: a species of lizard, which derives its name from its piercing, doleful cry. See Bochart, vol. ii., col. 1066.
The chameleon - כח coach. Bochart contends that this is the waril or guaril, another species of lizard, which derives its name from its remarkable strength and vigor in destroying serpents, the Hebrew כח cach signifying to be strong, firm, vigorous: it is probably the same with the mongoose, a creature still well known in India, where it is often domesticated in order to keep the houses free from snakes, rats, mice, etc.
The lizard - לטאה letaah. Bochart contends that this also is a species of lizard, called by the Arabs wahara, which creeps close to the ground, and is poisonous.
The snail - חמט chomet, another species of lizard, according to Bochart, called huluka by the Arabians, which lives chiefly in the sand - Vol. ii., col. 1075.
The mole - תנשמת tinshameth, from נשם nasham, to breathe. Bochart seems to have proved that this is the chameleon, which has its Hebrew name from its wide gaping mouth, very large lungs, and its deriving its nourishment from small animals which float in the air, so that it has been conjectured by some to feed on the air itself - Vol. iii., col. 1073. A bird of the same name is mentioned Lev 11:18, which Bochart supposes to be the night-owl - Vol. iii., col. 286.
John Gill
11:30 And the ferret,.... Whatever creature is here meant, it has its name in Hebrew from the cry it makes; and so the ferret has but one note in its voice, which is a shrill, but small, whining cry: it is used to drive rabbits out of their holes: the Septuagint and Vulgate Latin versions render the word by "mygale", the weasel mouse, or "mus areneus" of the Latins, the shrew or shrew mouse: it has something of the mouse and weasel, from whence it has its name in Greek, being of the size of the one, and the colour of the other: but Bochart (b) is of opinion, that a sort of lizard called "stellio", an evet or newt, is meant; one sort of which, according to Pliny (c), makes a bitter noise and screaking:
and the chameleon; this is a little creature like a lizard, but with a larger and longer head; it has four feet, and on each foot three claws; its tail is long; with this, as well as with its feet, it fastens itself to the branches of trees; its tail is flat, its nose long, and made in an obtuse point; its back is sharp, its skin plaited and jagged like a saw, from the neck to the last joint of the tail, and upon its head it hath something like a comb; in other respects it is made like a fish; that is to say, it has no neck (d); what is said of its living on air, and changing colour according to what it is applied, are now reckoned vulgar mistakes: but whatever creature is here meant, it seems to have its name in Hebrew from its strength, wherefore Bochart (e) takes the "guaril" or "alwarlo" of the Arabs to be meant; which is the stoutest and strongest sort of lizard, and is superior in strength to serpents, and the land tortoise, with which it often contends:
and the lizard; so Jarchi interprets the word by a "lizard"; it has a larger letter than usual in it, that this creature might be taken notice of, and guarded against as very pernicious, and yet with some people it is eaten: Calmet says (f), there are several sorts of lizards, which are well known: there are some in Arabia of a cubit long, but in the Indies there are some, they say, of twenty four feet in length: in America, where they are very good, they eat them: one lizard is enough to satisfy four men: and so in the West Indies, says Sir Hans Sloane (g), I was somewhat surprised to see serpents, rats, and lizards sold for food, and that to understanding people, and of a very good and nice palate; and elsewhere (h), he says, all nations inhabiting these parts of the world (the West Indies) do the same: "Guanes" or "lizards" are very common in Jamaica, and eaten there, and were of great use when the English first took this island, being, as I was assured, says he, commonly sold by the first planters for half a crown apiece: Dr. Shaw (i) says, that he was informed that more than 40,000 persons in Cairo, and in the neighbourhood, live upon no other food than lizards and serpents, though he thinks (k), because the chameleon is called by the Arabs "taitah", which differs little in name from "letaah", here; that therefore that, which is indeed a species of the lizard, might, with more propriety, be substituted for it:
and the snail; so the word is rendered by Jarchi, on the place, and by Kimchi, and Philip Aquinas, and David de Pomis, in their lexicons; and these creatures, though forbid to the Jews, yet are not only used for medicine, but also for food by many: snails of several kinds, we are told, are eaten with much satisfaction in Italy and France: in Silesia they make places for the breeding of them at this day, where they are fed with turnip tops, &c. and carefully preserved for the market; and the Romans took care of them in the same manner (l): Bochart (m) thinks a kind of lizard is meant, which lies in sand, called by the Arabs "chulaca", or "luchaca", because the word here used signifies, in the Talmudic (n) language, sandy ground:
and the mole; and so it is interpreted by Onkelos and Jarchi here, and by David de Pomis, and Philip Aquinas, in their lexicons: the same word is used for a certain sort of fowl, which we translate the "swan"; Lev 11:18 but here of a creeping thing: whatever is intended by it, it seems to have its name from its breath; either in a contrary signification, if understood of the mole, which either holds its breath, or breathes not while under ground; or from its breathing more freely, wherefore Bochart (o) takes it to be the "chameleon"; which, as Pliny (p) says, is always gaping with its mouth for air; and it has been a vulgar notion, though a wrong one, that it lives upon it: the Targum of Jonathan interprets it by the "salamander"; now whoever ate any of the above eight creeping things, according to the Jewish canons, was to be beaten (q). (b) Ut supra, (Hierozoic. par. 1.) l. 4. c. 2. (c) Nat. Hist. l. 29. c. 4. (d) Calmet, in the word "Chameleon". (e) Ut supra, (Hierozoic. par. 1. l. 4.) c. 3. (f) Dictionary, in the word "Lizard", Vid. Hieron. adv. Jovinian. l. 2. (g) Natural History of Jamaica, vol. 1. Introduct. p. 25. (h) Ibid. vol. 2. p. 333. (i) Travels, p. 412. (k) Ibid. p. 178. (l) Sir Hans Sloane's Nat. Hist. ib. p. 23, 24. (m) Ut supra, (e)) c. 5. (n) T. Bab. Sabbat, fol. 31. 1. Gloss. in fol. 54. 1. (o) Ut supra, (Hierozoic. par. 1. l. 4.) c. 6. (p) Nat. Hist. l. 8. c. 33. (q) Maimon. Maacolot Asurot, c. 2. sect. 7.
Robert Jamieson, A. R. Fausset and David Brown
11:30 the ferret--the Hebrew word is thought by some to signify the newt or chameleon, by others the frog.
the chameleon--called by the Arabs the warral, a green lizard.
the snail--a lizard which lives in the sand, and is called by the Arabs chulca, of an azure color.
the mole--Another species of lizard is meant, probably the chameleon.
11:3111:31: Ա՛յս ամենայն պի՛ղծ իցէ ձեզ յամենայն սողնոց որ սողին ՚ի վերայ երկրի. ամենայն որ մերձեսցի ՚ի մեռեալ նոցա՝ պի՛ղծ լիցի ձեզ մինչեւ ցերեկոյ[987]։ [987] Այլք. Այն ամենայն պիղծ իցէ ձեզ.. որ սողիցին.. պիղծ լիցի մինչեւ ցե՛՛։
31 Երկրի վրայ փորսող գնացող այս բոլոր կենդանիները պիղծ են ձեզ համար: Ով որ դիպչի դրանց դիակին, թող պիղծ համարուի մինչեւ երեկոյ:
31 Բոլոր սողացողներուն մէջ ձեզի անմաքուր եղածները ասոնք են։ Անոնց մեռածին դպչողը մինչեւ իրիկուն անմաքուր պիտի ըլլայ։
Այն ամենայն պիղծ իցէ ձեզ յամենայն սողնոց որ սողին ի վերայ երկրի. ամենայն որ մերձեսցի ի մեռեալ նոցա` պիղծ լիցի մինչեւ ցերեկոյ:

11:31: Ա՛յս ամենայն պի՛ղծ իցէ ձեզ յամենայն սողնոց որ սողին ՚ի վերայ երկրի. ամենայն որ մերձեսցի ՚ի մեռեալ նոցա՝ պի՛ղծ լիցի ձեզ մինչեւ ցերեկոյ[987]։
[987] Այլք. Այն ամենայն պիղծ իցէ ձեզ.. որ սողիցին.. պիղծ լիցի մինչեւ ցե՛՛։
31 Երկրի վրայ փորսող գնացող այս բոլոր կենդանիները պիղծ են ձեզ համար: Ով որ դիպչի դրանց դիակին, թող պիղծ համարուի մինչեւ երեկոյ:
31 Բոլոր սողացողներուն մէջ ձեզի անմաքուր եղածները ասոնք են։ Անոնց մեռածին դպչողը մինչեւ իրիկուն անմաքուր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3131: сии нечисты для вас из всех пресмыкающихся: всякий, кто прикоснется к ним мертвым, нечист будет до вечера.
11:31 ταῦτα ουτος this; he ἀκάθαρτα ακαθαρτος unclean ὑμῖν υμιν you ἀπὸ απο from; away πάντων πας all; every τῶν ο the ἑρπετῶν ερπετον reptile τῶν ο the ἐπὶ επι in; on τῆς ο the γῆς γη earth; land πᾶς πας all; every ὁ ο the ἁπτόμενος απτομαι grasp; touch αὐτῶν αυτος he; him τεθνηκότων θνησκω die; departed ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening
11:31 אֵ֛לֶּה ʔˈēlleh אֵלֶּה these הַ ha הַ the טְּמֵאִ֥ים ṭṭᵊmēʔˌîm טָמֵא unclean לָכֶ֖ם lāḵˌem לְ to בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the שָּׁ֑רֶץ ššˈāreṣ שֶׁרֶץ swarming creatures כָּל־ kol- כֹּל whole הַ ha הַ the נֹּגֵ֧עַ nnōḡˈēₐʕ נגע touch בָּהֶ֛ם bāhˈem בְּ in בְּ bᵊ בְּ in מֹתָ֖ם mōṯˌām מָוֶת death יִטְמָ֥א yiṭmˌā טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
11:31. omnia haec inmunda sunt qui tetigerit morticina eorum inmundus erit usque ad vesperumAll these are unclean. He that toucheth their carcasses shall be unclean until the evening.
31. These are they which are unclean to you among all that creep: whosoever doth touch them, when they are dead, shall be unclean until the even.
11:31. All these are unclean. Whoever will have touched their carcasses shall be unclean until evening.
11:31. These [are] unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even.
These [are] unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even:

31: сии нечисты для вас из всех пресмыкающихся: всякий, кто прикоснется к ним мертвым, нечист будет до вечера.
11:31
ταῦτα ουτος this; he
ἀκάθαρτα ακαθαρτος unclean
ὑμῖν υμιν you
ἀπὸ απο from; away
πάντων πας all; every
τῶν ο the
ἑρπετῶν ερπετον reptile
τῶν ο the
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
πᾶς πας all; every
ο the
ἁπτόμενος απτομαι grasp; touch
αὐτῶν αυτος he; him
τεθνηκότων θνησκω die; departed
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
11:31
אֵ֛לֶּה ʔˈēlleh אֵלֶּה these
הַ ha הַ the
טְּמֵאִ֥ים ṭṭᵊmēʔˌîm טָמֵא unclean
לָכֶ֖ם lāḵˌem לְ to
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ ha הַ the
שָּׁ֑רֶץ ššˈāreṣ שֶׁרֶץ swarming creatures
כָּל־ kol- כֹּל whole
הַ ha הַ the
נֹּגֵ֧עַ nnōḡˈēₐʕ נגע touch
בָּהֶ֛ם bāhˈem בְּ in
בְּ bᵊ בְּ in
מֹתָ֖ם mōṯˌām מָוֶת death
יִטְמָ֥א yiṭmˌā טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
11:31. omnia haec inmunda sunt qui tetigerit morticina eorum inmundus erit usque ad vesperum
All these are unclean. He that toucheth their carcasses shall be unclean until the evening.
11:31. All these are unclean. Whoever will have touched their carcasses shall be unclean until evening.
11:31. These [are] unclean to you among all that creep: whosoever doth touch them, when they be dead, shall be unclean until the even.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31-40: Определение присутствия нечистоты или осквернения в разных случаю соприкосновения самого человека, его одежды, пищи и др. предметов пользования его с нечистыми животными или их трупами (ср. блаж. Феодор. вопр. 12: и 13: на Лев.).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:31: Lev 11:8, Lev 11:24, Lev 11:25
John Gill
11:31 These are unclean to you of all that creep,.... Unfit for food, and not to be touched, at least when dead, as in the next clause, that is, these eight sorts of creeping things before mentioned, as the Targum of Jonathan expresses it, and these only, as Maimonides says (r):
whosoever doth touch them when they are dead shall be unclean until the even; for touching them while alive did not defile, only when dead; and this the Jews interpret, while they are in the case in which they died, that is, while they are moist; for, as Ben Gersom says, if they are so dry, as that they cannot return to their moisture, they do not defile; for which reason, neither the bones, nor nails, nor nerves, nor skin of these creeping things, defile; but, they say (s), while the back bone is whole, and the bones cleave to it, then a creeping thing is reckoned moist, and while it is so it defiles. (r) Hilchot, Abot Hatumaot, c. 4. sect. 14. (s) Maimon. & Bartenora in Misn. Niddah, c. 7. sect. 1.
Robert Jamieson, A. R. Fausset and David Brown
11:31 whosoever doth touch them, when . . . dead, shall be unclean until the even--These regulations must have often caused annoyance by suddenly requiring the exclusion of people from society, as well as the ordinances of religion. Nevertheless they were extremely useful and salutary, especially as enforcing attention to cleanliness. This is a matter of essential importance in the East, where venomous reptiles often creep into houses and are found lurking in boxes, vessels, or holes in the wall; and the carcass of one of them, or a dead mouse, mole, lizard, or other unclean animal, might be inadvertently touched by the hand, or fall on clothes, skin bottles, or any article of common domestic use. By connecting, therefore, the touch of such creatures with ceremonial defilement, which required immediately to be removed, an effectual means was taken to prevent the bad effects of venom and all unclean or noxious matter.
11:3211:32: Եւ յամենայնի յորոյ վերայ անկանիցի ՚ի մեռելոյ նոցա՝ պի՛ղծ լիցի։
32 Ինչի վրայ որ ընկնի դրանց դիակը, թող պիղծ համարուի, լինի դա փայտից պատրաստուած ամէն տեսակի անօթ, զգեստ, կաշի կամ քուրձ. ամէն մի անօթ, որն ինչ-որ բանի համար կը գործածուի, թող լուացուի ջրով: Այդ անօթը թող պիղծ համարուի մինչեւ երեկոյ, որից յետոյ այն թող մաքուր համարուի:
32 Եւ անոնցմէ մեռած մը ինչ բանի վրայ որ իյնայ, փայտէ աման ըլլայ կամ հանդերձ կամ մորթ կամ քուրձ, ի՛նչ տեսակ գործածական աման որ ըլլայ, անմաքուր պիտի ըլլայ։ Ջուրը պիտի ձգուի ան ու մինչեւ իրիկուն անմաքուր ըլլայ եւ ետքը մաքուր սեպուի։
Եւ յամենայնի յորոյ վերայ անկանիցի ի մեռելոյ նոցա` պիղծ լիցի. յամենայն փայտեղէն անօթոյ կամ ի հանդերձէ կամ ի մաշկէ կամ ի քրձէ, ամենայն անօթ յորում գործ ինչ գործիցի ի նմա, ի ջուր թացցի եւ պիղծ լիցի մինչեւ ցերեկոյ, եւ ապա սուրբ լինիցի:

11:32: Եւ յամենայնի յորոյ վերայ անկանիցի ՚ի մեռելոյ նոցա՝ պի՛ղծ լիցի։
32 Ինչի վրայ որ ընկնի դրանց դիակը, թող պիղծ համարուի, լինի դա փայտից պատրաստուած ամէն տեսակի անօթ, զգեստ, կաշի կամ քուրձ. ամէն մի անօթ, որն ինչ-որ բանի համար կը գործածուի, թող լուացուի ջրով: Այդ անօթը թող պիղծ համարուի մինչեւ երեկոյ, որից յետոյ այն թող մաքուր համարուի:
32 Եւ անոնցմէ մեռած մը ինչ բանի վրայ որ իյնայ, փայտէ աման ըլլայ կամ հանդերձ կամ մորթ կամ քուրձ, ի՛նչ տեսակ գործածական աման որ ըլլայ, անմաքուր պիտի ըլլայ։ Ջուրը պիտի ձգուի ան ու մինչեւ իրիկուն անմաքուր ըլլայ եւ ետքը մաքուր սեպուի։
zohrab-1805▾ eastern-1994▾ western am▾
11:3232: И всё, на что упадет которое-нибудь из них мертвое, всякий деревянный сосуд, или одежда, или кожа, или мешок, и всякая вещь, которая употребляется на дело, будут нечисты: в воду должно положить их, и нечисты будут до вечера, потом будут чисты;
11:32 καὶ και and; even πᾶν πας all; every ἐφ᾿ επι in; on ὃ ος who; what ἂν αν perhaps; ever ἐπιπέσῃ επιπιπτω fall on / upon ἀπ᾿ απο from; away αὐτῶν αυτος he; him τεθνηκότων θνησκω die; departed αὐτῶν αυτος he; him ἀκάθαρτον ακαθαρτος unclean ἔσται ειμι be ἀπὸ απο from; away παντὸς πας all; every σκεύους σκευος vessel; jar ξυλίνου ξυλινος of wood ἢ η or; than ἱματίου ιματιον clothing; clothes ἢ η or; than δέρματος δερμα skin ἢ η or; than σάκκου σακκος sackcloth; sack πᾶν πας all; every σκεῦος σκευος vessel; jar ὃ ος who; what ἐὰν εαν and if; unless ποιηθῇ ποιεω do; make ἔργον εργον work ἐν εν in αὐτῷ αυτος he; him εἰς εις into; for ὕδωρ υδωρ water βαφήσεται βαπτω dip καὶ και and; even ἀκάθαρτον ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening καὶ και and; even καθαρὸν καθαρος clean; clear ἔσται ειμι be
11:32 וְ wᵊ וְ and כֹ֣ל ḵˈōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִפֹּל־ yippōl- נפל fall עָלָיו֩ ʕālāʸw עַל upon מֵהֶ֨ם׀ mēhˌem מִן from בְּ bᵊ בְּ in מֹתָ֜ם mōṯˈām מָוֶת death יִטְמָ֗א yiṭmˈā טמא be unclean מִ mi מִן from כָּל־ kkol- כֹּל whole כְּלִי־ kᵊlî- כְּלִי tool עֵץ֙ ʕˌēṣ עֵץ tree אֹ֣ו ʔˈô אֹו or בֶ֤גֶד vˈeḡeḏ בֶּגֶד garment אֹו־ ʔô- אֹו or עֹור֙ ʕôr עֹור skin אֹ֣ו ʔˈô אֹו or שָׂ֔ק śˈāq שַׂק sack כָּל־ kol- כֹּל whole כְּלִ֕י kᵊlˈî כְּלִי tool אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יֵעָשֶׂ֥ה yēʕāśˌeh עשׂה make מְלָאכָ֖ה mᵊlāḵˌā מְלָאכָה work בָּהֶ֑ם bāhˈem בְּ in בַּ ba בְּ in † הַ the מַּ֧יִם mmˈayim מַיִם water יוּבָ֛א yûvˈā בוא come וְ wᵊ וְ and טָמֵ֥א ṭāmˌē טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עֶ֖רֶב ʕˌerev עֶרֶב evening וְ wᵊ וְ and טָהֵֽר׃ ṭāhˈēr טהר be clean
11:32. et super quod ceciderit quicquam de morticinis eorum polluetur tam vas ligneum et vestimentum quam pelles et cilicia et in quocumque fit opus tinguentur aqua et polluta erunt usque ad vesperum et sic postea mundabunturAnd upon what thing soever any of their carcasses shall fall, it shall be defiled, whether it be a vessel of wood, or a garment, or skins or haircloths: or any thing in which work is done. They shall be dipped in water, and shall be unclean until the evening, and so afterwards shall be clean.
32. And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean; whether it be any vessel of wood, or raiment, or skin, or sack, whatsoever vessel it be, wherewith any work is done, it must be put into water, and it shall be unclean until the even; then shall it be clean.
11:32. And anything upon which something from their carcasses will have fallen shall be defiled, whether it is a vessel of wood, or a garment, or skins, or haircloths, or anything by which work is done. These shall be dipped in water and shall be defiled until evening, but then afterwards these shall be clean.
11:32. And upon whatsoever [any] of them, when they are dead, doth fall, it shall be unclean; whether [it be] any vessel of wood, or raiment, or skin, or sack, whatsoever vessel [it be], wherein [any] work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed.
And upon whatsoever [any] of them, when they are dead, doth fall, it shall be unclean; whether [it be] any vessel of wood, or raiment, or skin, or sack, whatsoever vessel [it be], wherein [any] work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed:

32: И всё, на что упадет которое-нибудь из них мертвое, всякий деревянный сосуд, или одежда, или кожа, или мешок, и всякая вещь, которая употребляется на дело, будут нечисты: в воду должно положить их, и нечисты будут до вечера, потом будут чисты;
11:32
καὶ και and; even
πᾶν πας all; every
ἐφ᾿ επι in; on
ος who; what
ἂν αν perhaps; ever
ἐπιπέσῃ επιπιπτω fall on / upon
ἀπ᾿ απο from; away
αὐτῶν αυτος he; him
τεθνηκότων θνησκω die; departed
αὐτῶν αυτος he; him
ἀκάθαρτον ακαθαρτος unclean
ἔσται ειμι be
ἀπὸ απο from; away
παντὸς πας all; every
σκεύους σκευος vessel; jar
ξυλίνου ξυλινος of wood
η or; than
ἱματίου ιματιον clothing; clothes
η or; than
δέρματος δερμα skin
η or; than
σάκκου σακκος sackcloth; sack
πᾶν πας all; every
σκεῦος σκευος vessel; jar
ος who; what
ἐὰν εαν and if; unless
ποιηθῇ ποιεω do; make
ἔργον εργον work
ἐν εν in
αὐτῷ αυτος he; him
εἰς εις into; for
ὕδωρ υδωρ water
βαφήσεται βαπτω dip
καὶ και and; even
ἀκάθαρτον ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
καὶ και and; even
καθαρὸν καθαρος clean; clear
ἔσται ειμι be
11:32
וְ wᵊ וְ and
כֹ֣ל ḵˈōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִפֹּל־ yippōl- נפל fall
עָלָיו֩ ʕālāʸw עַל upon
מֵהֶ֨ם׀ mēhˌem מִן from
בְּ bᵊ בְּ in
מֹתָ֜ם mōṯˈām מָוֶת death
יִטְמָ֗א yiṭmˈā טמא be unclean
מִ mi מִן from
כָּל־ kkol- כֹּל whole
כְּלִי־ kᵊlî- כְּלִי tool
עֵץ֙ ʕˌēṣ עֵץ tree
אֹ֣ו ʔˈô אֹו or
בֶ֤גֶד vˈeḡeḏ בֶּגֶד garment
אֹו־ ʔô- אֹו or
עֹור֙ ʕôr עֹור skin
אֹ֣ו ʔˈô אֹו or
שָׂ֔ק śˈāq שַׂק sack
כָּל־ kol- כֹּל whole
כְּלִ֕י kᵊlˈî כְּלִי tool
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יֵעָשֶׂ֥ה yēʕāśˌeh עשׂה make
מְלָאכָ֖ה mᵊlāḵˌā מְלָאכָה work
בָּהֶ֑ם bāhˈem בְּ in
בַּ ba בְּ in
הַ the
מַּ֧יִם mmˈayim מַיִם water
יוּבָ֛א yûvˈā בוא come
וְ wᵊ וְ and
טָמֵ֥א ṭāmˌē טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עֶ֖רֶב ʕˌerev עֶרֶב evening
וְ wᵊ וְ and
טָהֵֽר׃ ṭāhˈēr טהר be clean
11:32. et super quod ceciderit quicquam de morticinis eorum polluetur tam vas ligneum et vestimentum quam pelles et cilicia et in quocumque fit opus tinguentur aqua et polluta erunt usque ad vesperum et sic postea mundabuntur
And upon what thing soever any of their carcasses shall fall, it shall be defiled, whether it be a vessel of wood, or a garment, or skins or haircloths: or any thing in which work is done. They shall be dipped in water, and shall be unclean until the evening, and so afterwards shall be clean.
11:32. And anything upon which something from their carcasses will have fallen shall be defiled, whether it is a vessel of wood, or a garment, or skins, or haircloths, or anything by which work is done. These shall be dipped in water and shall be defiled until evening, but then afterwards these shall be clean.
11:32. And upon whatsoever [any] of them, when they are dead, doth fall, it shall be unclean; whether [it be] any vessel of wood, or raiment, or skin, or sack, whatsoever vessel [it be], wherein [any] work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:32: Any vessel of wood - Such as the wooden bowls still in use among the Arabs. Or raiment, or skin - any trunks or baskets covered with skins, another part of the furniture of an Arab tent; the goat-skins, in which they churn their milk, may be also intended. Or sack - any hair-cloth used for the purpose of transporting goods from place to place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:32: it must be put into water: Lev 6:28, Lev 15:12; Tit 2:14, Tit 3:5
Geneva 1599
11:32 And upon whatsoever [any] of them, when they are dead, doth fall, it shall be unclean; whether [it be] any vessel of wood, or raiment, or (i) skin, or sack, whatsoever vessel [it be], wherein [any] work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed.
(i) As a bottle or bag.
John Gill
11:32 And upon whatsoever any of them, when they are dead, doth fall, it shall be unclean,.... Any of the above eight creeping things, that is, of their flesh, for as for their bones, nails, nerves, and skin, as before observed, being separated from them and dry, they do not defile:
whether it be any vessel of wood, or raiment, or skin, or sack; every wooden vessel, as the Targum of Jonathan; and all sorts of clothes, of woollen, linen, or silk, and all sorts of skins, excepting skins of sea beasts; for these, according to the Jews (t), received no pollution; and also sacks or sackcloth, made of goats' hair, and the like:
whatsoever vessel it be, wherein any work is done; any tool or instrument made use of by any artificer in his trade, or any vessel wrought by him:
Tit must be put into water; dipped into it, even into forty seahs of water, according to the Targum of Jonathan; and which is to be understood, not of any working tool, or finished vessel only, but of any vessel of wood, raiment, skin, or sack, before mentioned:
Tit shall be unclean until the even; even though put into water and washed:
so it shall be cleansed; in the above manner, by being put or dipped into water; or "afterwards", as the Septuagint, when it has been dipped and the even is come, and not before. (t) Bartenora in Misn. Celaim, c. 17. sect. 13.
11:3311:33: Եւ ամենայն անօթ խեցեղէն, յոր անկանիցի ինչ ՚ի նոցանէն. եւ որ ինչ ՚ի ներքս կայցէ, պի՛ղծ լիցի, եւ զայն բեկանիջի՛ք։
33 Եթէ խեցէ որեւէ անօթի մէջ դրանցից ընկնի, անօթի մէջ եղածը թող պիղծ համարուի, իսկ անօթը թող ջարդեն:
33 Անոնցմէ ոեւէ մէկը, որ հողէ ամանին մէջ իյնալու ըլլայ, ամանին մէջ եղածը անմաքուր պիտի ըլլայ։ Այն ամանը պէտք է կոտրէք։
Եւ ամենայն անօթ խեցեղէն յոր անկանիցի ինչ ի նոցանէ, եւ որ ինչ ի ներքսն կայցէ, պիղծ լիցի, եւ զայն բեկանիջիք:

11:33: Եւ ամենայն անօթ խեցեղէն, յոր անկանիցի ինչ ՚ի նոցանէն. եւ որ ինչ ՚ի ներքս կայցէ, պի՛ղծ լիցի, եւ զայն բեկանիջի՛ք։
33 Եթէ խեցէ որեւէ անօթի մէջ դրանցից ընկնի, անօթի մէջ եղածը թող պիղծ համարուի, իսկ անօթը թող ջարդեն:
33 Անոնցմէ ոեւէ մէկը, որ հողէ ամանին մէջ իյնալու ըլլայ, ամանին մէջ եղածը անմաքուր պիտի ըլլայ։ Այն ամանը պէտք է կոտրէք։
zohrab-1805▾ eastern-1994▾ western am▾
11:3333: если же которое-нибудь из них упадет в какой-нибудь глиняный сосуд, то находящееся в нем будет нечисто, и самый [сосуд] разбейте.
11:33 καὶ και and; even πᾶν πας all; every σκεῦος σκευος vessel; jar ὀστράκινον οστρακινος of clay; earthenware εἰς εις into; for ὃ ος who; what ἐὰν εαν and if; unless πέσῃ πιπτω fall ἀπὸ απο from; away τούτων ουτος this; he ἔνδον ενδον as much as; as many as ἐὰν εαν and if; unless ἔνδον ενδον be ἀκάθαρτα ακαθαρτος unclean ἔσται ειμι be καὶ και and; even αὐτὸ αυτος he; him συντριβήσεται συντριβω fracture; smash
11:33 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole כְּלִי־ kᵊlî- כְּלִי tool חֶ֔רֶשׂ ḥˈereś חֶרֶשׂ clay אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִפֹּ֥ל yippˌōl נפל fall מֵהֶ֖ם mēhˌem מִן from אֶל־ ʔel- אֶל to תֹּוכֹ֑ו tôḵˈô תָּוֶךְ midst כֹּ֣ל kˈōl כֹּל whole אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] בְּ bᵊ בְּ in תֹוכֹ֛ו ṯôḵˈô תָּוֶךְ midst יִטְמָ֖א yiṭmˌā טמא be unclean וְ wᵊ וְ and אֹתֹ֥ו ʔōṯˌô אֵת [object marker] תִשְׁבֹּֽרוּ׃ ṯišbˈōrû שׁבר break
11:33. vas autem fictile in quo horum quicquam intro ceciderit polluetur et idcirco frangendum estBut an earthen vessel, into which any of these shall fall, shall be defiled: and therefore is to be broken.
33. And every earthen vessel, whereinto any of them falleth, whatsoever is in it shall be unclean, and it ye shall break.
11:33. But an earthen vessel, into which something from these will fall, shall be defiled; and therefore it is to be broken.
11:33. And every earthen vessel, whereinto [any] of them falleth, whatsoever [is] in it shall be unclean; and ye shall break it.
And every earthen vessel, whereinto [any] of them falleth, whatsoever [is] in it shall be unclean; and ye shall break it:

33: если же которое-нибудь из них упадет в какой-нибудь глиняный сосуд, то находящееся в нем будет нечисто, и самый [сосуд] разбейте.
11:33
καὶ και and; even
πᾶν πας all; every
σκεῦος σκευος vessel; jar
ὀστράκινον οστρακινος of clay; earthenware
εἰς εις into; for
ος who; what
ἐὰν εαν and if; unless
πέσῃ πιπτω fall
ἀπὸ απο from; away
τούτων ουτος this; he
ἔνδον ενδον as much as; as many as
ἐὰν εαν and if; unless
ἔνδον ενδον be
ἀκάθαρτα ακαθαρτος unclean
ἔσται ειμι be
καὶ και and; even
αὐτὸ αυτος he; him
συντριβήσεται συντριβω fracture; smash
11:33
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
כְּלִי־ kᵊlî- כְּלִי tool
חֶ֔רֶשׂ ḥˈereś חֶרֶשׂ clay
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִפֹּ֥ל yippˌōl נפל fall
מֵהֶ֖ם mēhˌem מִן from
אֶל־ ʔel- אֶל to
תֹּוכֹ֑ו tôḵˈô תָּוֶךְ midst
כֹּ֣ל kˈōl כֹּל whole
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
בְּ bᵊ בְּ in
תֹוכֹ֛ו ṯôḵˈô תָּוֶךְ midst
יִטְמָ֖א yiṭmˌā טמא be unclean
וְ wᵊ וְ and
אֹתֹ֥ו ʔōṯˌô אֵת [object marker]
תִשְׁבֹּֽרוּ׃ ṯišbˈōrû שׁבר break
11:33. vas autem fictile in quo horum quicquam intro ceciderit polluetur et idcirco frangendum est
But an earthen vessel, into which any of these shall fall, shall be defiled: and therefore is to be broken.
11:33. But an earthen vessel, into which something from these will fall, shall be defiled; and therefore it is to be broken.
11:33. And every earthen vessel, whereinto [any] of them falleth, whatsoever [is] in it shall be unclean; and ye shall break it.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:33: And every earthen vessel - Such pitchers as are commonly used for drinking out of, and for holding liquids. M. De la Roque observes that hair-sacks, trunks, and baskets, covered with skin, are used among the travelling Arabs to carry their household utensils in, which are kettles or pots, great wooden bowls, hand-mills, and pitchers. It is very likely that these are nearly the same with those used by the Israelites in their journeyings in the wilderness, for the customs of these people do not change.
Albert Barnes: Notes on the Bible - 1834
11:33: Earthen vessel - See the marginal references.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:33: ye shall break it: Lev 11:35, Lev 14:45; Jer 48:38; Co2 5:1-8; Phi 3:21
John Gill
11:33 And every earthen vessel, whereinto any of them falleth,.... Any of the above eight reptiles, should they by chance fall into the midst an earthen vessel:
whatsoever is in it shall be unclean; if it only by falling touched the outside of it, it was not unclean; but if it fell into it, then whatever was contained in it was unclean; for, as Jarchi says, an earthen vessel does not pollute or receive pollution, but from the air of it (u), from its inside:
and ye shall break it; other vessels might be put into water and rinsed, and so be cleansed, but earthen vessels, being of no great value, were to be broken in pieces: an emblem this, as Ainsworth suggests, of the dissolution of our bodies, which are as earthen vessels, and of the destruction of sin thereby, and of the entire removal of it by death. (u) Vid. Misn. Celaim, c. 2. sect. 1. & Maimon. & Bartenora in ib.
11:3411:34: Եւ ամենայն կերակուր որ ուտիցի, եւ անկանի ՚ի վերայ նորա ՚ի ջրոյ անտի՝ պի՛ղծ լիցի. եւ ամենայն ըմպելի որ ըմպիցի յամենայն ամանի՝ պի՛ղծ լիցի[989]։ [989] Ոմանք. Եւ անկանիցի ՚ի վերայ։
34 Ամէն մի կերակուր, որի վրայ կ’ընկնի այդպիսի պղծուած անօթի ջուրը, թող պիղծ համարուի: Այդպիսի անօթի մէջ գտնուող ամէն մի խմիչք թող պիղծ համարուի:
34 Ամէն ուտելու կերակուր, որուն վրայ ջուր կայ ու ասոնցմէ ոեւէ մէկը մէջը իջնայ*, անմաքուր պիտի ըլլայ. նոյնպէս ամէն ամանի մէջ եղած բոլոր խմուելիքը անմաքուր պիտի ըլլայ։
Եւ ամենայն կերակուր որ ուտիցի, եւ անկանիցի ի վերայ նորա ի ջրոյ անտի, պիղծ լիցի. եւ ամենայն ըմպելի որ ըմպիցի յամենայն ամանի` պիղծ լիցի:

11:34: Եւ ամենայն կերակուր որ ուտիցի, եւ անկանի ՚ի վերայ նորա ՚ի ջրոյ անտի՝ պի՛ղծ լիցի. եւ ամենայն ըմպելի որ ըմպիցի յամենայն ամանի՝ պի՛ղծ լիցի[989]։
[989] Ոմանք. Եւ անկանիցի ՚ի վերայ։
34 Ամէն մի կերակուր, որի վրայ կ’ընկնի այդպիսի պղծուած անօթի ջուրը, թող պիղծ համարուի: Այդպիսի անօթի մէջ գտնուող ամէն մի խմիչք թող պիղծ համարուի:
34 Ամէն ուտելու կերակուր, որուն վրայ ջուր կայ ու ասոնցմէ ոեւէ մէկը մէջը իջնայ*, անմաքուր պիտի ըլլայ. նոյնպէս ամէն ամանի մէջ եղած բոլոր խմուելիքը անմաքուր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3434: Всякая пища, которую едят, на которой была вода [из такого] [сосуда], нечиста будет, и всякое питье, которое пьют, во всяком [таком] сосуде нечисто будет.
11:34 καὶ και and; even πᾶν πας all; every βρῶμα βρωμα food ὃ ος who; what ἔσθεται εσθιω eat; consume εἰς εις into; for ὃ ος who; what ἐὰν εαν and if; unless ἐπέλθῃ επερχομαι come on / against ἐπ᾿ επι in; on αὐτὸ αυτος he; him ὕδωρ υδωρ water ἀκάθαρτον ακαθαρτος unclean ἔσται ειμι be καὶ και and; even πᾶν πας all; every ποτόν ποτος who; what πίνεται πινω drink ἐν εν in παντὶ πας all; every ἀγγείῳ αγγειον container ἀκάθαρτον ακαθαρτος unclean ἔσται ειμι be
11:34 מִ mi מִן from כָּל־ kkol- כֹּל whole הָ hā הַ the אֹ֜כֶל ʔˈōḵel אֹכֶל food אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יֵאָכֵ֗ל yēʔāḵˈēl אכל eat אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָבֹ֥וא yāvˌô בוא come עָלָ֛יו ʕālˈāʸw עַל upon מַ֖יִם mˌayim מַיִם water יִטְמָ֑א yiṭmˈā טמא be unclean וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מַשְׁקֶה֙ mašqˌeh מַשְׁקֶה butler, irrigated, drink אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִשָּׁתֶ֔ה yiššāṯˈeh שׁתה drink בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole כְּלִ֖י kᵊlˌî כְּלִי tool יִטְמָֽא׃ yiṭmˈā טמא be unclean
11:34. omnis cibus quem comeditis si fusa fuerit super eum aqua inmundus erit et omne liquens quod bibitur de universo vase inmundum eritAny meat which you eat, if water from such a vessel be poured upon it, shall be unclean; and every liquor that is drunk out of any such vessel, shall be unclean.
34. All food which may be eaten, that on which water cometh, shall be unclean: and all drink that may be drunk in every vessel shall be unclean.
11:34. Any of the foods that you eat, if water from such a vessel will have been poured upon it, it shall be unclean. And every liquid which one may drink from such a vessel shall be unclean.
11:34. Of all meat which may be eaten, [that] on which [such] water cometh shall be unclean: and all drink that may be drunk in every [such] vessel shall be unclean.
Of all meat which may be eaten, [that] on which [such] water cometh shall be unclean: and all drink that may be drunk in every [such] vessel shall be unclean:

34: Всякая пища, которую едят, на которой была вода [из такого] [сосуда], нечиста будет, и всякое питье, которое пьют, во всяком [таком] сосуде нечисто будет.
11:34
καὶ και and; even
πᾶν πας all; every
βρῶμα βρωμα food
ος who; what
ἔσθεται εσθιω eat; consume
εἰς εις into; for
ος who; what
ἐὰν εαν and if; unless
ἐπέλθῃ επερχομαι come on / against
ἐπ᾿ επι in; on
αὐτὸ αυτος he; him
ὕδωρ υδωρ water
ἀκάθαρτον ακαθαρτος unclean
ἔσται ειμι be
καὶ και and; even
πᾶν πας all; every
ποτόν ποτος who; what
πίνεται πινω drink
ἐν εν in
παντὶ πας all; every
ἀγγείῳ αγγειον container
ἀκάθαρτον ακαθαρτος unclean
ἔσται ειμι be
11:34
מִ mi מִן from
כָּל־ kkol- כֹּל whole
הָ הַ the
אֹ֜כֶל ʔˈōḵel אֹכֶל food
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יֵאָכֵ֗ל yēʔāḵˈēl אכל eat
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָבֹ֥וא yāvˌô בוא come
עָלָ֛יו ʕālˈāʸw עַל upon
מַ֖יִם mˌayim מַיִם water
יִטְמָ֑א yiṭmˈā טמא be unclean
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מַשְׁקֶה֙ mašqˌeh מַשְׁקֶה butler, irrigated, drink
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִשָּׁתֶ֔ה yiššāṯˈeh שׁתה drink
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
כְּלִ֖י kᵊlˌî כְּלִי tool
יִטְמָֽא׃ yiṭmˈā טמא be unclean
11:34. omnis cibus quem comeditis si fusa fuerit super eum aqua inmundus erit et omne liquens quod bibitur de universo vase inmundum erit
Any meat which you eat, if water from such a vessel be poured upon it, shall be unclean; and every liquor that is drunk out of any such vessel, shall be unclean.
11:34. Any of the foods that you eat, if water from such a vessel will have been poured upon it, it shall be unclean. And every liquid which one may drink from such a vessel shall be unclean.
11:34. Of all meat which may be eaten, [that] on which [such] water cometh shall be unclean: and all drink that may be drunk in every [such] vessel shall be unclean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:34: Pro 15:8, Pro 21:4, Pro 21:27, Pro 28:8; Tit 1:15
John Gill
11:34 Of all meat which may be eaten,.... Which otherwise is lawful to eat and fit for food, whether herbs, or whether the flesh of clean creatures:
that on which such water cometh shall be unclean; that is, such water as is put into an unclean vessel, become so by the fall of any unclean reptile into it; wherefore such water poured out upon any sort of food, clean and fit to eat, or that is put into such water, to be dressed, it becomes unclean and unfit to eat; for the vessel, being unclean, defiles the water, and the water defiles the food: Jarchi interprets this of water in general, which coming upon anything eatable, prepares it for uncleanness; "we learn (says he) that no food is fit and prepared to receive defilement until water comes upon it once; and after it is come upon it once, it receives defilement for ever, even though it becomes dry;'' but the former seems to be the true sense:
and all drink that may be drank in every such vessel shall be unclean; whatever otherwise might be lawfully drank, yet being put into such a vessel, into which any unclean reptile was fallen, or being in it when it fell into it, became unclean and not fit to be drank; and those liquors which receive uncleanness, and make meats unclean by coming on them, according to the Misnic doctors (w), are these seven, dew, water, wine, oil, blood, milk, and honey. (w) Misn. Machshirin, c. 6. sect. 4.
John Wesley
11:34 That on which such water cometh - That flesh or herbs or other food which is dressed in water, in a vessel so polluted, shall be unclean; not so, if it be food which is eaten dry, as bread, or fruits; the reason of which difference seems to be this, that the water did sooner receive the pollution in itself, and convey it to the food so dressed.
11:3511:35: Եւ յամենայն յոր ինչ անկանիցի ՚ի մեռելոյ նոցա՝ պի՛ղծ լիցի։ Եւ թոնիրք եւ կասկարայք՝ քակեսցին. քանզի պղծեալ են, եւ պի՛ղծք իցեն ձեզ։
35 Ինչի վրայ որ ընկնի դրանց դիակը, թող պիղծ համարուի: Թոնիրներն ու կասկարաները թող ջարդուեն, քանի որ պղծուած են լինում, եւ պիղծ թող համարուեն ձեզ համար:
35 Եւ ամէն բան, որուն վրայ ասոնց դիակը կ’իյնայ, անմաքուր պիտի ըլլայ. թէ՛ թոնիր ըլլայ եւ թէ՛ վառարան, պիտի աւրուի. ասոնք անմաքուր են ու անմաքուր պիտի սեպուին ձեզի։
Եւ ամենայն յոր ինչ անկանիցի ի մեռելոյ նոցա` պիղծ լիցի. եւ թոնիրք եւ կասկարայք քակեսցին. քանզի պղծեալ են, եւ պիղծք իցեն ձեզ:

11:35: Եւ յամենայն յոր ինչ անկանիցի ՚ի մեռելոյ նոցա՝ պի՛ղծ լիցի։ Եւ թոնիրք եւ կասկարայք՝ քակեսցին. քանզի պղծեալ են, եւ պի՛ղծք իցեն ձեզ։
35 Ինչի վրայ որ ընկնի դրանց դիակը, թող պիղծ համարուի: Թոնիրներն ու կասկարաները թող ջարդուեն, քանի որ պղծուած են լինում, եւ պիղծ թող համարուեն ձեզ համար:
35 Եւ ամէն բան, որուն վրայ ասոնց դիակը կ’իյնայ, անմաքուր պիտի ըլլայ. թէ՛ թոնիր ըլլայ եւ թէ՛ վառարան, պիտի աւրուի. ասոնք անմաքուր են ու անմաքուր պիտի սեպուին ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
11:3535: Всё, на что упадет что-нибудь от трупа их, нечисто будет: печь и очаг должно разломать, они нечисты; и они должны быть нечисты для вас;
11:35 καὶ και and; even πᾶν πας all; every ὃ ος who; what ἐὰν εαν and if; unless πέσῃ πιπτω fall ἀπὸ απο from; away τῶν ο the θνησιμαίων θνησιμαιος he; him ἐπ᾿ επι in; on αὐτό αυτος he; him ἀκάθαρτον ακαθαρτος unclean ἔσται ειμι be κλίβανοι κλιβανος oven καὶ και and; even κυθρόποδες κυθροπους take down; demolish ἀκάθαρτα ακαθαρτος unclean ταῦτά ουτος this; he ἐστιν ειμι be καὶ και and; even ἀκάθαρτα ακαθαρτος unclean ταῦτα ουτος this; he ὑμῖν υμιν you ἔσονται ειμι be
11:35 וְ֠ wᵊ וְ and כֹל ḵˌōl כֹּל whole אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִפֹּ֨ל yippˌōl נפל fall מִ mi מִן from נִּבְלָתָ֥ם׀ nnivlāṯˌām נְבֵלָה corpse עָלָיו֮ ʕālāʸw עַל upon יִטְמָא֒ yiṭmˌā טמא be unclean תַּנּ֧וּר tannˈûr תַּנּוּר furnace וְ wᵊ וְ and כִירַ֛יִם ḵîrˈayim כִּיר hearth יֻתָּ֖ץ yuttˌāṣ נתץ break טְמֵאִ֣ים ṭᵊmēʔˈîm טָמֵא unclean הֵ֑ם hˈēm הֵם they וּ û וְ and טְמֵאִ֖ים ṭᵊmēʔˌîm טָמֵא unclean יִהְי֥וּ yihyˌû היה be לָכֶֽם׃ lāḵˈem לְ to
11:35. et quicquid de morticinis istiusmodi ceciderit super illud inmundum erit sive clibani sive cytropodes destruentur et inmundi eruntAnd upon whatsoever thing any of these dead beasts shall fall, it shall be unclean. Whether it be oven, or pots with feet, they shall be destroyed, and shall be unclean.
35. And every thing whereupon of their carcase falleth shall be unclean; whether oven, or range for pots, it shall be broken in pieces: they are unclean, and shall be unclean unto you.
11:35. And if anything from among these kinds of dead things has fallen upon it, it shall be unclean, whether it be an oven, or a pot with feet, these shall be unclean and shall be destroyed.
11:35. And every [thing] whereupon [any part] of their carcase falleth shall be unclean; [whether it be] oven, or ranges for pots, they shall be broken down: [for] they [are] unclean, and shall be unclean unto you.
And every [thing] whereupon [any part] of their carcase falleth shall be unclean; [whether it be] oven, or ranges for pots, they shall be broken down: [for] they [are] unclean, and shall be unclean unto you:

35: Всё, на что упадет что-нибудь от трупа их, нечисто будет: печь и очаг должно разломать, они нечисты; и они должны быть нечисты для вас;
11:35
καὶ και and; even
πᾶν πας all; every
ος who; what
ἐὰν εαν and if; unless
πέσῃ πιπτω fall
ἀπὸ απο from; away
τῶν ο the
θνησιμαίων θνησιμαιος he; him
ἐπ᾿ επι in; on
αὐτό αυτος he; him
ἀκάθαρτον ακαθαρτος unclean
ἔσται ειμι be
κλίβανοι κλιβανος oven
καὶ και and; even
κυθρόποδες κυθροπους take down; demolish
ἀκάθαρτα ακαθαρτος unclean
ταῦτά ουτος this; he
ἐστιν ειμι be
καὶ και and; even
ἀκάθαρτα ακαθαρτος unclean
ταῦτα ουτος this; he
ὑμῖν υμιν you
ἔσονται ειμι be
11:35
וְ֠ wᵊ וְ and
כֹל ḵˌōl כֹּל whole
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִפֹּ֨ל yippˌōl נפל fall
מִ mi מִן from
נִּבְלָתָ֥ם׀ nnivlāṯˌām נְבֵלָה corpse
עָלָיו֮ ʕālāʸw עַל upon
יִטְמָא֒ yiṭmˌā טמא be unclean
תַּנּ֧וּר tannˈûr תַּנּוּר furnace
וְ wᵊ וְ and
כִירַ֛יִם ḵîrˈayim כִּיר hearth
יֻתָּ֖ץ yuttˌāṣ נתץ break
טְמֵאִ֣ים ṭᵊmēʔˈîm טָמֵא unclean
הֵ֑ם hˈēm הֵם they
וּ û וְ and
טְמֵאִ֖ים ṭᵊmēʔˌîm טָמֵא unclean
יִהְי֥וּ yihyˌû היה be
לָכֶֽם׃ lāḵˈem לְ to
11:35. et quicquid de morticinis istiusmodi ceciderit super illud inmundum erit sive clibani sive cytropodes destruentur et inmundi erunt
And upon whatsoever thing any of these dead beasts shall fall, it shall be unclean. Whether it be oven, or pots with feet, they shall be destroyed, and shall be unclean.
11:35. And if anything from among these kinds of dead things has fallen upon it, it shall be unclean, whether it be an oven, or a pot with feet, these shall be unclean and shall be destroyed.
11:35. And every [thing] whereupon [any part] of their carcase falleth shall be unclean; [whether it be] oven, or ranges for pots, they shall be broken down: [for] they [are] unclean, and shall be unclean unto you.
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jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:35: Ranges for pots - To understand this, we must observe that the Arabs dig a hole in their tent, about a foot and a half deep; three-fourths of this, says Rauwolff, they lay about with stones, and the fourth part is left open for the purpose of throwing in their fuel. This little temporary building is probably what is here designed by ranges for pots; and this was to be broken down when any unclean thing had fallen upon it. See Harmer, vol. 1., p. 464.
Albert Barnes: Notes on the Bible - 1834
11:35: See Lev 2:4. The word rendered "ranges for pots" has been conjectured to mean either an excavated fireplace, fitted to receive a pair of ovens, or a support like a pair of andirons.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:35: they shall be: Lev 11:33, Lev 6:28, Lev 15:12; Co2 5:1-7
John Gill
11:35 And everything whereupon any part of their carcass falleth shall be unclean,.... Before the Scripture seems to speak of anyone of the reptiles perfect, that falling upon anything should pollute it; but here of any part of them, though ever so small, which should, through any accident, fall and light upon anything, even that would render it unclean and unfit for use:
whether it be oven, or ranges of pots; the one to bake bread in, and the other to boil flesh in, as Aben Ezra observes:
they shall be broken down; and no more made use of for baking and boiling:
for they are unclean, and shall be unclean to you; were made hereby unfit for use, and should not be used: the Jewish writers (x) explain the phrase, "to you", to your necessity, that which they had need of, but now should not use nor receive advantage from; even "to you"; all men, women, and children, as Hiskuni interprets it: all this was ordered to create in them an abhorrence of these creatures, and to make them cautious of eating and touching them, and careful that they come not nigh, or touched, or fell upon anything, since it would give them so much trouble, as well as occasion loss. (x) Maimon. & Bartenora in Misn. Edaiot, c. 7. sect. 8.
11:3611:36: Բա՛ց յաղբերաց ջրոց, եւ ՚ի ջրհորոց, եւ ՚ի ջրակուտաց. որ սո՛ւրբ լինիցին ձեզ։ Եւ ամենայն որ մերձենայցէ ՚ի պղծութիւնս շնչոյ մեռելոյ նոցա, պիղծ լիցի[990]։ [990] Բազումք. Բայց յաղբերաց։
36 Ջրի աղբիւրները, ջրհորներն ու ջրակոյտերը թող մաքուր համարուեն ձեզ համար[24]: Ով որ դիպչի դրանց մէջ ընկած դիակին, թող պիղծ համարուի:[24] 24. Այլ բնագրերում յաւելեալ կայ. եթէ անգամ պիղծ կենդանիներ ընկած լինեն դրանց մէջ:
36 Բայց աղբիւրը կամ հորը, ուր հաւաքուած ջուր կայ*, մաքուր պիտի ըլլայ. սակայն անոնց դիակներուն դպչողը անմաքուր պիտի ըլլայ։
Բաց [198]յաղբերաց ջրոց եւ ի ջրհորոց եւ ի ջրակուտաց, որ`` սուրբ լինիցին ձեզ, եւ ամենայն որ մերձենայցէ [199]ի պղծութիւնս շնչոյ մեռելոյ`` նոցա, պիղծ լիցի:

11:36: Բա՛ց յաղբերաց ջրոց, եւ ՚ի ջրհորոց, եւ ՚ի ջրակուտաց. որ սո՛ւրբ լինիցին ձեզ։ Եւ ամենայն որ մերձենայցէ ՚ի պղծութիւնս շնչոյ մեռելոյ նոցա, պիղծ լիցի[990]։
[990] Բազումք. Բայց յաղբերաց։
36 Ջրի աղբիւրները, ջրհորներն ու ջրակոյտերը թող մաքուր համարուեն ձեզ համար[24]: Ով որ դիպչի դրանց մէջ ընկած դիակին, թող պիղծ համարուի:
[24] 24. Այլ բնագրերում յաւելեալ կայ. եթէ անգամ պիղծ կենդանիներ ընկած լինեն դրանց մէջ:
36 Բայց աղբիւրը կամ հորը, ուր հաւաքուած ջուր կայ*, մաքուր պիտի ըլլայ. սակայն անոնց դիակներուն դպչողը անմաքուր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3636: только источник и колодезь, вмещающий воду, остаются чистыми; а кто прикоснется к трупу их, тот нечист.
11:36 πλὴν πλην besides; only πηγῶν πηγη well; fountain ὑδάτων υδωρ water καὶ και and; even λάκκου λακκος and; even συναγωγῆς συναγωγη gathering ὕδατος υδωρ water ἔσται ειμι be καθαρόν καθαρος clean; clear ὁ ο the δὲ δε though; while ἁπτόμενος απτομαι grasp; touch τῶν ο the θνησιμαίων θνησιμαιος he; him ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be
11:36 אַ֣ךְ ʔˈaḵ אַךְ only מַעְיָ֥ן maʕyˌān מַעְיָן well וּ û וְ and בֹ֛ור vˈôr בֹּור cistern מִקְוֵה־ miqwē- מִקְוֶה collection מַ֖יִם mˌayim מַיִם water יִהְיֶ֣ה yihyˈeh היה be טָהֹ֑ור ṭāhˈôr טָהֹר pure וְ wᵊ וְ and נֹגֵ֥עַ nōḡˌēₐʕ נגע touch בְּ bᵊ בְּ in נִבְלָתָ֖ם nivlāṯˌām נְבֵלָה corpse יִטְמָֽא׃ yiṭmˈā טמא be unclean
11:36. fontes vero et cisternae et omnis aquarum congregatio munda erit qui morticinum eorum tetigerit pollueturBut fountains and cisterns, and all gatherings together of waters shall be clean. He that toucheth their carcasses shall be defiled.
36. Nevertheless a fountain or a pit wherein is a gathering of water shall be clean: but that which toucheth their carcase shall be unclean.
11:36. Yet truly, fountains and cisterns, and all reservoirs of water shall be clean. Whoever will have touched their carcasses shall be defiled.
11:36. Nevertheless a fountain or pit, [wherein there is] plenty of water, shall be clean: but that which toucheth their carcase shall be unclean.
Nevertheless a fountain or pit, [wherein there is] plenty of water, shall be clean: but that which toucheth their carcase shall be unclean:

36: только источник и колодезь, вмещающий воду, остаются чистыми; а кто прикоснется к трупу их, тот нечист.
11:36
πλὴν πλην besides; only
πηγῶν πηγη well; fountain
ὑδάτων υδωρ water
καὶ και and; even
λάκκου λακκος and; even
συναγωγῆς συναγωγη gathering
ὕδατος υδωρ water
ἔσται ειμι be
καθαρόν καθαρος clean; clear
ο the
δὲ δε though; while
ἁπτόμενος απτομαι grasp; touch
τῶν ο the
θνησιμαίων θνησιμαιος he; him
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
11:36
אַ֣ךְ ʔˈaḵ אַךְ only
מַעְיָ֥ן maʕyˌān מַעְיָן well
וּ û וְ and
בֹ֛ור vˈôr בֹּור cistern
מִקְוֵה־ miqwē- מִקְוֶה collection
מַ֖יִם mˌayim מַיִם water
יִהְיֶ֣ה yihyˈeh היה be
טָהֹ֑ור ṭāhˈôr טָהֹר pure
וְ wᵊ וְ and
נֹגֵ֥עַ nōḡˌēₐʕ נגע touch
בְּ bᵊ בְּ in
נִבְלָתָ֖ם nivlāṯˌām נְבֵלָה corpse
יִטְמָֽא׃ yiṭmˈā טמא be unclean
11:36. fontes vero et cisternae et omnis aquarum congregatio munda erit qui morticinum eorum tetigerit polluetur
But fountains and cisterns, and all gatherings together of waters shall be clean. He that toucheth their carcasses shall be defiled.
11:36. Yet truly, fountains and cisterns, and all reservoirs of water shall be clean. Whoever will have touched their carcasses shall be defiled.
11:36. Nevertheless a fountain or pit, [wherein there is] plenty of water, shall be clean: but that which toucheth their carcase shall be unclean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:36: A fountain or pit, etc. - This must either refer to running water, the stream of which soon carries off all impurities, or to large reservoirs where the water soon purifies itself; the water in either which touched the unclean thing, being considered as impure, the rest of the water being clean.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:36: a fountain: Zac 13:1; Joh 4:14
wherein there is plenty of water: Heb. a gathering together of waters
Geneva 1599
11:36 Nevertheless a fountain or pit, [wherein there is] plenty of water, shall be clean: but that which (k) toucheth their carcase shall be unclean.
(k) So much of the water as touched it.
John Gill
11:36 Nevertheless, a fountain or pit, wherein there is plenty of water,.... Or, "a fountain or pit, a collection of waters", the copulative being wanting, as some observe, Aben Ezra takes notice of; or it may be by way of apposition, and so may explain what fountain or pit is meant, even such an one where there is a large continence of water, into which, if any carcass of a creeping thing fell, or any part of it, yet it
shall be clean: and fit for use, either because of the abundance of water in it, which could not be affected with the fall of such a creature into it as where there is but a small quantity; or rather this exception was made, because pools of water were of considerable value in these countries, and frequently in use for bathings, &c. and therefore for the good of men, and that they might not suffer so great a loss by such an accident, they are declared notwithstanding to be clean and free for use: hence you may learn, says Jarchi, that he that dips in them is pure from his uncleanness; that a man might lawfully make use of them for a bath on account of any uncleanness, notwithstanding the carcass of a creeping thing had fallen into it; as a mouse, or rat, or any such creature:
but that which toucheth their carcass shall be unclean; not the waters which touch the carcass, as Aben Ezra interprets it, for then the whole would be defiled, and unfit for use; but either the man that touched the carcass, laid hold upon it to pluck it out of the fountain or pit, or that which he made use of to get it out, or both these, were unclean in a ceremonial sense: the Targum of Jonathan is, "but he that toucheth their carcasses in the midst of these waters shall be unclean.''
John Wesley
11:36 Of this no reason can be given, but the will of the law - giver and his merciful condescension to men's necessities, water being scarce in those countries; and for the same reason God would have the ceremonial law of sacrifices, give place to the law of mercy.
11:3711:37: Իսկ եթէ անկանիցի ինչ ՚ի մեռելոյ նոցա ՚ի վերայ ամենայն սերման սերմանելոյ, որ սերմանիցի. սո՛ւրբ լիցի։
37 Եթէ դրանց դիակն ընկնի ցանելու սերմացուի վրայ, ապա սերմացուն մաքուր թող համարուի,
37 Եւ եթէ անոնց դիակը ցանուելու սերմի վրայ իյնայ, մաքուր պիտի ըլլայ այն։
Իսկ եթէ անկանիցի ինչ ի մեռելոյ նոցա ի վերայ ամենայն սերման սերմանելոյ որ սերմանիցի, սուրբ լիցի:

11:37: Իսկ եթէ անկանիցի ինչ ՚ի մեռելոյ նոցա ՚ի վերայ ամենայն սերման սերմանելոյ, որ սերմանիցի. սո՛ւրբ լիցի։
37 Եթէ դրանց դիակն ընկնի ցանելու սերմացուի վրայ, ապա սերմացուն մաքուր թող համարուի,
37 Եւ եթէ անոնց դիակը ցանուելու սերմի վրայ իյնայ, մաքուր պիտի ըլլայ այն։
zohrab-1805▾ eastern-1994▾ western am▾
11:3737: И если что-нибудь от трупа их упадет на какое-либо семя, которое сеют, то оно чисто;
11:37 ἐὰν εαν and if; unless δὲ δε though; while ἐπιπέσῃ επιπιπτω fall on / upon τῶν ο the θνησιμαίων θνησιμαιος he; him ἐπὶ επι in; on πᾶν πας all; every σπέρμα σπερμα seed σπόριμον σποριμον who; what σπαρήσεται σπειρω sow καθαρὸν καθαρος clean; clear ἔσται ειμι be
11:37 וְ wᵊ וְ and כִ֤י ḵˈî כִּי that יִפֹּל֙ yippˌōl נפל fall מִ mi מִן from נִּבְלָתָ֔ם nnivlāṯˈām נְבֵלָה corpse עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole זֶ֥רַע zˌeraʕ זֶרַע seed זֵר֖וּעַ zērˌûₐʕ זֵרוּעַ plant אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] יִזָּרֵ֑עַ yizzārˈēₐʕ זרע sow טָהֹ֖ור ṭāhˌôr טָהֹר pure הֽוּא׃ hˈû הוּא he
11:37. si ceciderint super sementem non polluent eamIf it fall upon seed corn, it shall not defile it.
37. And if of their carcase fall upon any sowing seed which is to be sown, it is clean.
11:37. If it falls upon seed grain, it shall not defile it.
11:37. And if [any part] of their carcase fall upon any sowing seed which is to be sown, it [shall be] clean.
And if [any part] of their carcase fall upon any sowing seed which is to be sown, it [shall be] clean:

37: И если что-нибудь от трупа их упадет на какое-либо семя, которое сеют, то оно чисто;
11:37
ἐὰν εαν and if; unless
δὲ δε though; while
ἐπιπέσῃ επιπιπτω fall on / upon
τῶν ο the
θνησιμαίων θνησιμαιος he; him
ἐπὶ επι in; on
πᾶν πας all; every
σπέρμα σπερμα seed
σπόριμον σποριμον who; what
σπαρήσεται σπειρω sow
καθαρὸν καθαρος clean; clear
ἔσται ειμι be
11:37
וְ wᵊ וְ and
כִ֤י ḵˈî כִּי that
יִפֹּל֙ yippˌōl נפל fall
מִ mi מִן from
נִּבְלָתָ֔ם nnivlāṯˈām נְבֵלָה corpse
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
זֶ֥רַע zˌeraʕ זֶרַע seed
זֵר֖וּעַ zērˌûₐʕ זֵרוּעַ plant
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
יִזָּרֵ֑עַ yizzārˈēₐʕ זרע sow
טָהֹ֖ור ṭāhˌôr טָהֹר pure
הֽוּא׃ hˈû הוּא he
11:37. si ceciderint super sementem non polluent eam
If it fall upon seed corn, it shall not defile it.
11:37. If it falls upon seed grain, it shall not defile it.
11:37. And if [any part] of their carcase fall upon any sowing seed which is to be sown, it [shall be] clean.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:37: Any sowing seed - If any part of an impure carcass fall accidentally on seed about to be sown, it shall not on that account be deemed unclean; but if the water put to the seed to prepare it for being sown, shall be touched by such impure carcass, the seed shall be considered as unclean, Lev 11:38. Probably this may be the meaning of these passages.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:37: sowing seed: Co1 15:37; Pe1 1:23; Jo1 3:9, Jo1 5:18
John Gill
11:37 And if any part of their carcass fall upon any sowing seed that is to be sown,.... That which is selected from the other seed in order to be sown, and which is laid by and laid up for that purpose; should the carcass, or any part of the carcass of a creeping thing fall upon an heap of it, into a vessel in which it was put, as a dead mouse or the like:
yet it shall be clean; be fit for use and sown in the earth; because being cast into the earth, and dying and quickening there, and then springing up again in stalk and ear, it would go through various changes before it became the food of man: the Targum of Jonathan describes it, such as is sown in its dryness, or being dry; for if it was wetted it was unfit for use, as follows.
John Wesley
11:37 Seed - Partly because this was necessary provision for man; and partly because such seed would not be used for man's food till it had received many alterations in the earth whereby such pollution was taken away.
11:3811:38: Ապա թէ հեղուցու ջուր ՚ի վերայ ամենայն սերման, եւ անկանիցի ինչ անդր ՚ի մեռելոց նոցա, անսո՛ւրբ լիցի ձեզ[991]։[991] Այլք. Անդր ՚ի մեռելոյ նոցա։
38 իսկ եթէ սերմացուի վրայ ջուր թափելուց յետոյ դրա վրայ ընկնեն պիղծ կենդանիների դիակներ, ապա այդ սերմացուն թող անմաքուր համարուի ձեզ համար:
38 Բայց եթէ սերմին վրայ ջուր դրուած ըլլայ ու անոր վրայ անոնց դիակը իյնայ, այն ձեզի անմաքուր պիտի ըլլայ։
Ապա թէ հեղուցու ջուր ի վերայ ամենայն սերման, եւ անկանիցի ինչ անդր ի մեռելոյ նոցա, անսուրբ լիցի ձեզ:

11:38: Ապա թէ հեղուցու ջուր ՚ի վերայ ամենայն սերման, եւ անկանիցի ինչ անդր ՚ի մեռելոց նոցա, անսո՛ւրբ լիցի ձեզ[991]։
[991] Այլք. Անդր ՚ի մեռելոյ նոցա։
38 իսկ եթէ սերմացուի վրայ ջուր թափելուց յետոյ դրա վրայ ընկնեն պիղծ կենդանիների դիակներ, ապա այդ սերմացուն թող անմաքուր համարուի ձեզ համար:
38 Բայց եթէ սերմին վրայ ջուր դրուած ըլլայ ու անոր վրայ անոնց դիակը իյնայ, այն ձեզի անմաքուր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3838: если же тогда, как вода налита на семя, упадет на него что-- нибудь от трупа их, то оно нечисто для вас.
11:38 ἐὰν εαν and if; unless δὲ δε though; while ἐπιχυθῇ επιχεω pour on ὕδωρ υδωρ water ἐπὶ επι in; on πᾶν πας all; every σπέρμα σπερμα seed καὶ και and; even ἐπιπέσῃ επιπιπτω fall on / upon τῶν ο the θνησιμαίων θνησιμαιος he; him ἐπ᾿ επι in; on αὐτό αυτος he; him ἀκάθαρτόν ακαθαρτος unclean ἐστιν ειμι be ὑμῖν υμιν you
11:38 וְ wᵊ וְ and כִ֤י ḵˈî כִּי that יֻתַּן־ yuttan- נתן give מַ֨יִם֙ mˈayim מַיִם water עַל־ ʕal- עַל upon זֶ֔רַע zˈeraʕ זֶרַע seed וְ wᵊ וְ and נָפַ֥ל nāfˌal נפל fall מִ mi מִן from נִּבְלָתָ֖ם nnivlāṯˌām נְבֵלָה corpse עָלָ֑יו ʕālˈāʸw עַל upon טָמֵ֥א ṭāmˌē טָמֵא unclean ה֖וּא hˌû הוּא he לָכֶֽם׃ ס lāḵˈem . s לְ to
11:38. sin autem quispiam aqua sementem perfuderit et postea morticinis tacta fuerit ilico pollueturBut if any man pour water upon the seed, and afterwards it be touched by the carcasses, it shall be forthwith defiled.
38. But if water be put upon the seed, and of their carcase fall thereon, it is unclean unto you.
11:38. But if anyone has poured water upon the seed grain, and afterwards it was touched by the carcasses, it shall be immediately defiled.
11:38. But if [any] water be put upon the seed, and [any part] of their carcase fall thereon, it [shall be] unclean unto you.
But if [any] water be put upon the seed, and [any part] of their carcase fall thereon, it [shall be] unclean unto you:

38: если же тогда, как вода налита на семя, упадет на него что-- нибудь от трупа их, то оно нечисто для вас.
11:38
ἐὰν εαν and if; unless
δὲ δε though; while
ἐπιχυθῇ επιχεω pour on
ὕδωρ υδωρ water
ἐπὶ επι in; on
πᾶν πας all; every
σπέρμα σπερμα seed
καὶ και and; even
ἐπιπέσῃ επιπιπτω fall on / upon
τῶν ο the
θνησιμαίων θνησιμαιος he; him
ἐπ᾿ επι in; on
αὐτό αυτος he; him
ἀκάθαρτόν ακαθαρτος unclean
ἐστιν ειμι be
ὑμῖν υμιν you
11:38
וְ wᵊ וְ and
כִ֤י ḵˈî כִּי that
יֻתַּן־ yuttan- נתן give
מַ֨יִם֙ mˈayim מַיִם water
עַל־ ʕal- עַל upon
זֶ֔רַע zˈeraʕ זֶרַע seed
וְ wᵊ וְ and
נָפַ֥ל nāfˌal נפל fall
מִ mi מִן from
נִּבְלָתָ֖ם nnivlāṯˌām נְבֵלָה corpse
עָלָ֑יו ʕālˈāʸw עַל upon
טָמֵ֥א ṭāmˌē טָמֵא unclean
ה֖וּא hˌû הוּא he
לָכֶֽם׃ ס lāḵˈem . s לְ to
11:38. sin autem quispiam aqua sementem perfuderit et postea morticinis tacta fuerit ilico polluetur
But if any man pour water upon the seed, and afterwards it be touched by the carcasses, it shall be forthwith defiled.
11:38. But if anyone has poured water upon the seed grain, and afterwards it was touched by the carcasses, it shall be immediately defiled.
11:38. But if [any] water be put upon the seed, and [any part] of their carcase fall thereon, it [shall be] unclean unto you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ all ▾
Geneva 1599
11:38 But if [any] (l) water be put upon the seed, and [any part] of their carcase fall thereon, it [shall be] unclean unto you.
(l) He speaks of seed that is laid to sleep before it is sown.
John Gill
11:38 But if any water be put upon the seed,.... Either accidentally or on purpose; whether on sowing seed, and with water with which they water the field, as Aben Ezra interprets it; or on seed used for food, by steeping it in water, as sometimes wheat is, and boiled; and whether it is water or the rest of the liquors, and whether they are put on the seed, or the seed falls into them, it matters not, as Jarchi says:
and any part of their carcass fall thereon; that is, on the seed, though Aben Ezra observes, some say upon the water: the Targum of Jonathan adds, in its moisture, or while it is wet; and so may be thought to be more susceptible of impurity from the touch of a dead reptile, or any part of it, and which would render it unfit for sowing or eating, until it was dried and cleansed; yea, Jarchi says, if it falls thereon, even after it is dried:
Tit shall be unclean unto you; unfit for use.
John Wesley
11:38 If any water - The reason of the difference is, because wet seed doth sooner receive, and longer retain any pollution and partly because such seed was not fit to be sown presently, and therefore that necessity which justified the use of the dry seed, could not be pretended in this case.
11:3911:39: Եւ եթէ մեռանիցի ի՛նչ յանասնոց որ ձեզ ուտելի են, որ մերձենայցէ ՚ի մեռեալ նոցա՝ պի՛ղծ լիցի մինչեւ ցերեկոյ[992]։ [992] Բազումք. Որ ձեր ուտելի են։
39 Եթէ ձեզ համար ուտելու ենթակայ անասուններից որեւէ մէկը սատկի, ապա դրա դիակին դիպչողը թող մինչեւ երեկոյ պիղծ համարուի:
39 Եւ եթէ ձեր ուտելու կենդանիներէն մէկը մեռնի, անոր դիակին դպչողը մինչեւ իրիկուն անմաքուր պիտի ըլլայ։
Եւ եթէ մեռանիցի ինչ յանասնոց որ ձեզ ուտելի են, որ մերձենայցէ ի մեռեալ նոցա` պիղծ լիցի մինչեւ ցերեկոյ:

11:39: Եւ եթէ մեռանիցի ի՛նչ յանասնոց որ ձեզ ուտելի են, որ մերձենայցէ ՚ի մեռեալ նոցա՝ պի՛ղծ լիցի մինչեւ ցերեկոյ[992]։
[992] Բազումք. Որ ձեր ուտելի են։
39 Եթէ ձեզ համար ուտելու ենթակայ անասուններից որեւէ մէկը սատկի, ապա դրա դիակին դիպչողը թող մինչեւ երեկոյ պիղծ համարուի:
39 Եւ եթէ ձեր ուտելու կենդանիներէն մէկը մեռնի, անոր դիակին դպչողը մինչեւ իրիկուն անմաքուր պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:3939: И когда умрет какой-либо скот, который употребляется вами в пищу, то прикоснувшийся к трупу его нечист будет до вечера;
11:39 ἐὰν εαν and if; unless δὲ δε though; while ἀποθάνῃ αποθνησκω die τῶν ο the κτηνῶν κτηνος livestock; animal ὅ ος who; what ἐστιν ειμι be ὑμῖν υμιν you τοῦτο ουτος this; he φαγεῖν φαγω swallow; eat ὁ ο the ἁπτόμενος απτομαι grasp; touch τῶν ο the θνησιμαίων θνησιμαιος he; him ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening
11:39 וְ wᵊ וְ and כִ֤י ḵˈî כִּי that יָמוּת֙ yāmûṯ מות die מִן־ min- מִן from הַ ha הַ the בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] הִ֥יא hˌî הִיא she לָכֶ֖ם lāḵˌem לְ to לְ lᵊ לְ to אָכְלָ֑ה ʔoḵlˈā אָכְלָה food הַ ha הַ the נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch בְּ bᵊ בְּ in נִבְלָתָ֖הּ nivlāṯˌāh נְבֵלָה corpse יִטְמָ֥א yiṭmˌā טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
11:39. si mortuum fuerit animal quod licet vobis comedere qui cadaver eius tetigerit inmundus erit usque ad vesperumIf any beast die, of which it is lawful for you to eat, he that toucheth the carcass thereof, shall be unclean until the evening.
39. And if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even.
11:39. If any animals will have died, from which it is lawful for you to eat, whoever will have touched its carcass shall be unclean until evening.
11:39. And if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even.
And if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even:

39: И когда умрет какой-либо скот, который употребляется вами в пищу, то прикоснувшийся к трупу его нечист будет до вечера;
11:39
ἐὰν εαν and if; unless
δὲ δε though; while
ἀποθάνῃ αποθνησκω die
τῶν ο the
κτηνῶν κτηνος livestock; animal
ος who; what
ἐστιν ειμι be
ὑμῖν υμιν you
τοῦτο ουτος this; he
φαγεῖν φαγω swallow; eat
ο the
ἁπτόμενος απτομαι grasp; touch
τῶν ο the
θνησιμαίων θνησιμαιος he; him
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
11:39
וְ wᵊ וְ and
כִ֤י ḵˈî כִּי that
יָמוּת֙ yāmûṯ מות die
מִן־ min- מִן from
הַ ha הַ the
בְּהֵמָ֔ה bbᵊhēmˈā בְּהֵמָה cattle
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
הִ֥יא hˌî הִיא she
לָכֶ֖ם lāḵˌem לְ to
לְ lᵊ לְ to
אָכְלָ֑ה ʔoḵlˈā אָכְלָה food
הַ ha הַ the
נֹּגֵ֥עַ nnōḡˌēₐʕ נגע touch
בְּ bᵊ בְּ in
נִבְלָתָ֖הּ nivlāṯˌāh נְבֵלָה corpse
יִטְמָ֥א yiṭmˌā טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
11:39. si mortuum fuerit animal quod licet vobis comedere qui cadaver eius tetigerit inmundus erit usque ad vesperum
If any beast die, of which it is lawful for you to eat, he that toucheth the carcass thereof, shall be unclean until the evening.
11:39. If any animals will have died, from which it is lawful for you to eat, whoever will have touched its carcass shall be unclean until evening.
11:39. And if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:39: Lev 11:24, Lev 11:28, Lev 11:31, Lev 11:40, Lev 15:5, Lev 15:7; Num 19:11, Num 19:16
Carl Friedrich Keil and Franz Delitzsch
11:39
Lastly, contact with edible animals, if they had not been slaughtered, but had died a natural death, and had become carrion in consequence, is also said to defile (cf. Lev 11:39, Lev 11:40 with Lev 11:24-28). This was the case, too, with the eating of the swarming land animals, whether they went upon the belly,
(Note: The large ו in גּחון (Lev 11:42) shows that this vav is the middle letter of the Pentateuch.)
as snakes and worms, or upon four feet, as rats, mice, weasels, etc., or upon many feet, like the insects (Lev 11:41-43). Lastly (Lev 11:44, Lev 11:45), the whole law is enforced by an appeal to the calling of the Israelites, as a holy nation, to be holy as Jehovah their God, who had brought them out of Egypt to be a God to them, was holy (Ex 6:7; Ex 29:45-46).
John Gill
11:39 And if any beast of which ye may eat die,.... Any clean beast, as the ox, sheep, goat, deer, &c. what, if rightly killed, is very lawful to eat of; but if it died of itself through any distemper, or was torn by the wild beasts, so the Targum of Jonathan:
he that toucheth the carcass thereof shall be unclean until the even; not the bones, nerves, horns, hoofs, or skin, as Jarchi observes; these might be handled, because some of them, at least, were wrought up into one instrument or another, by artificers, for use and service, but the flesh of them might not be touched; whoever did touch it was ceremonially unclean, and might not go into the sanctuary, or have conversation with men, until the evening of the day in which this was done.
John Wesley
11:39 If any beast die - Either of itself, or being killed by some wild beast, in which cases the blood was not poured forth, as it was when they were killed by men either for food or sacrifice.
11:4011:40: Եւ որ բառնայցէ ՚ի մեռելոյ նոցա՝ լուասցէ՛ զձորձս իւր, եւ պիղծ լիցի մինչեւ ցերեկոյ[993]։ [993] Ոսկան յաւելու. Եւ որ ուտիցէ ՚ի նմանէ, եւ որ բառ՛՛։ Այլք. Եւ պղծեալ լիցի մինչեւ։
40[25] Ով ձեռք տայ դրա դիակին, նա պէտք է լուանայ իր զգեստները. նա պիղծ պէտք է համարուի մինչեւ երեկոյ:[25] 25. Եբրայերէնում համարի սկզբում կայ՝ որ ուտի դրա դիակից, թող լուայ իր հանդերձները եւ մինչեւ երեկոյ անմաքուր համարուի:
40 Եւ անոր դիակէն ուտողը իր հանդերձները պիտի լուայ ու մինչեւ իրիկուն անմաքուր պիտի ըլլայ եւ անոր դիակը վերցնողը իր հանդերձները պիտի լուայ ու մինչեւ իրիկուն անմաքուր ըլլայ։
Եւ [200]որ բառնայցէ ի մեռելոյ նոցա` լուասցէ զձորձս իւր, եւ պղծեալ լիցի մինչեւ ցերեկոյ:

11:40: Եւ որ բառնայցէ ՚ի մեռելոյ նոցա՝ լուասցէ՛ զձորձս իւր, եւ պիղծ լիցի մինչեւ ցերեկոյ[993]։
[993] Ոսկան յաւելու. Եւ որ ուտիցէ ՚ի նմանէ, եւ որ բառ՛՛։ Այլք. Եւ պղծեալ լիցի մինչեւ։
40[25] Ով ձեռք տայ դրա դիակին, նա պէտք է լուանայ իր զգեստները. նա պիղծ պէտք է համարուի մինչեւ երեկոյ:
[25] 25. Եբրայերէնում համարի սկզբում կայ՝ որ ուտի դրա դիակից, թող լուայ իր հանդերձները եւ մինչեւ երեկոյ անմաքուր համարուի:
40 Եւ անոր դիակէն ուտողը իր հանդերձները պիտի լուայ ու մինչեւ իրիկուն անմաքուր պիտի ըլլայ եւ անոր դիակը վերցնողը իր հանդերձները պիտի լուայ ու մինչեւ իրիկուն անմաքուր ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:4040: и тот, кто будет есть мертвечину его, должен омыть одежды свои и нечист будет до вечера; и тот, кто понесет труп его, должен омыть одежды свои и нечист будет до вечера.
11:40 καὶ και and; even ὁ ο the ἐσθίων εσθιω eat; consume ἀπὸ απο from; away τῶν ο the θνησιμαίων θνησιμαιος this; he πλυνεῖ πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes καὶ και and; even ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening καὶ και and; even ὁ ο the αἴρων αιρω lift; remove ἀπὸ απο from; away θνησιμαίων θνησιμαιος he; him πλυνεῖ πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes καὶ και and; even λούσεται λουω bathe ὕδατι υδωρ water καὶ και and; even ἀκάθαρτος ακαθαρτος unclean ἔσται ειμι be ἕως εως till; until ἑσπέρας εσπερα evening
11:40 וְ wᵊ וְ and הָֽ hˈā הַ the אֹכֵל֙ ʔōḵˌēl אכל eat מִ mi מִן from נִּבְלָתָ֔הּ nnivlāṯˈāh נְבֵלָה corpse יְכַבֵּ֥ס yᵊḵabbˌēs כבס wash בְּגָדָ֖יו bᵊḡāḏˌāʸw בֶּגֶד garment וְ wᵊ וְ and טָמֵ֣א ṭāmˈē טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עָ֑רֶב ʕˈārev עֶרֶב evening וְ wᵊ וְ and הַ ha הַ the נֹּשֵׂא֙ nnōśˌē נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] נִבְלָתָ֔הּ nivlāṯˈāh נְבֵלָה corpse יְכַבֵּ֥ס yᵊḵabbˌēs כבס wash בְּגָדָ֖יו bᵊḡāḏˌāʸw בֶּגֶד garment וְ wᵊ וְ and טָמֵ֥א ṭāmˌē טמא be unclean עַד־ ʕaḏ- עַד unto הָ hā הַ the עָֽרֶב׃ ʕˈārev עֶרֶב evening
11:40. et qui comederit ex eo quippiam sive portaverit lavabit vestimenta sua et inmundus erit usque ad vesperumAnd he that eateth or carrieth any thing thereof, shall wash his clothes, and shall be unclean until the evening.
40. And he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it shall wash his clothes, and be unclean until the even.
11:40. And whoever will have eaten or carried anything of these shall wash his clothes, and he shall be unclean until evening.
11:40. And he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it shall wash his clothes, and be unclean until the even.
And he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it shall wash his clothes, and be unclean until the even:

40: и тот, кто будет есть мертвечину его, должен омыть одежды свои и нечист будет до вечера; и тот, кто понесет труп его, должен омыть одежды свои и нечист будет до вечера.
11:40
καὶ και and; even
ο the
ἐσθίων εσθιω eat; consume
ἀπὸ απο from; away
τῶν ο the
θνησιμαίων θνησιμαιος this; he
πλυνεῖ πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
καὶ και and; even
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
καὶ και and; even
ο the
αἴρων αιρω lift; remove
ἀπὸ απο from; away
θνησιμαίων θνησιμαιος he; him
πλυνεῖ πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
καὶ και and; even
λούσεται λουω bathe
ὕδατι υδωρ water
καὶ και and; even
ἀκάθαρτος ακαθαρτος unclean
ἔσται ειμι be
ἕως εως till; until
ἑσπέρας εσπερα evening
11:40
וְ wᵊ וְ and
הָֽ hˈā הַ the
אֹכֵל֙ ʔōḵˌēl אכל eat
מִ mi מִן from
נִּבְלָתָ֔הּ nnivlāṯˈāh נְבֵלָה corpse
יְכַבֵּ֥ס yᵊḵabbˌēs כבס wash
בְּגָדָ֖יו bᵊḡāḏˌāʸw בֶּגֶד garment
וְ wᵊ וְ and
טָמֵ֣א ṭāmˈē טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָ֑רֶב ʕˈārev עֶרֶב evening
וְ wᵊ וְ and
הַ ha הַ the
נֹּשֵׂא֙ nnōśˌē נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
נִבְלָתָ֔הּ nivlāṯˈāh נְבֵלָה corpse
יְכַבֵּ֥ס yᵊḵabbˌēs כבס wash
בְּגָדָ֖יו bᵊḡāḏˌāʸw בֶּגֶד garment
וְ wᵊ וְ and
טָמֵ֥א ṭāmˌē טמא be unclean
עַד־ ʕaḏ- עַד unto
הָ הַ the
עָֽרֶב׃ ʕˈārev עֶרֶב evening
11:40. et qui comederit ex eo quippiam sive portaverit lavabit vestimenta sua et inmundus erit usque ad vesperum
And he that eateth or carrieth any thing thereof, shall wash his clothes, and shall be unclean until the evening.
11:40. And whoever will have eaten or carried anything of these shall wash his clothes, and he shall be unclean until evening.
11:40. And he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it shall wash his clothes, and be unclean until the even.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:40: eateth: Lev 11:25, Lev 17:15, Lev 17:16, Lev 22:8; Exo 22:31; Deu 14:21; Isa 1:16; Eze 4:14, Eze 36:25; Eze 44:31; Zac 13:1; Co1 6:11, Co1 10:21; Jo1 1:7
shall wash: Lev 11:28, Lev 14:8, Lev 14:9, Lev 15:5-10, Lev 15:27, Lev 16:26, Lev 16:28; Num 19:7, Num 19:8, Num 19:19
John Gill
11:40 And he that eateth of the carcass of it,.... For though it might be eaten, if rightly killed, yet not if it died of itself, or was strangled, or torn to pieces by wild beasts:
shall wash his clothes; besides his body, which even he that touched it was obliged to:
and be unclean until the even; though he and his clothes were washed, and he might not go into the court of the tabernacle, or have any concern with holy things, or conversation with men:
he also that beareth the carcass of it; removes it from one place to another, carries it to the dunghill, or a ditch, and there lays it, or buries it in the earth:
shall wash his clothes, and be unclean until the even; from whence, as before observed by the Jewish writers, uncleanness by bearing is greater than uncleanness by touching, since the former obliged to washing of clothes, not so the latter; so Jarchi here; and yet still was unclean until the evening, though he had washed himself in water, as Aben Ezra notes; and so says Jarchi, though he dips himself, he has need of the evening of the sun.
John Wesley
11:40 He that eateth - Unwittingly, for if he did it knowingly, it was a presumptuous sin against an express law, Deut 14:21, and therefore punished with cutting off.
11:4111:41: Եւ ամենայն սողուն որ սողի ՚ի վերայ երկրի, պի՛ղծ լիցի ձեզ, եւ մի՛ կերիցի։ Ամենայն որ սողի ՚ի վերայ որովայնի իւրոյ.
41 Երկրի վրայ փորսող գնացող ամէն մի կենդանի թող պիղծ համարուի ձեզ համար, ուրեմն եւ թող չուտուի:
41 Երկրի վրայ սողացող ամէն սողուն պիղծ է. պէտք չէ ուտուի այն։
Եւ ամենայն սողուն որ սողի ի վերայ երկրի, պիղծ լիցի ձեզ, եւ մի՛ կերիցի:

11:41: Եւ ամենայն սողուն որ սողի ՚ի վերայ երկրի, պի՛ղծ լիցի ձեզ, եւ մի՛ կերիցի։ Ամենայն որ սողի ՚ի վերայ որովայնի իւրոյ.
41 Երկրի վրայ փորսող գնացող ամէն մի կենդանի թող պիղծ համարուի ձեզ համար, ուրեմն եւ թող չուտուի:
41 Երկրի վրայ սողացող ամէն սողուն պիղծ է. պէտք չէ ուտուի այն։
zohrab-1805▾ eastern-1994▾ western am▾
11:4141: Всякое животное, пресмыкающееся по земле, скверно для вас, не должно есть [его];
11:41 καὶ και and; even πᾶν πας all; every ἑρπετόν ερπετον reptile ὃ ος who; what ἕρπει ερπω in; on τῆς ο the γῆς γη earth; land βδέλυγμα βδελυγμα abomination τοῦτο ουτος this; he ἔσται ειμι be ὑμῖν υμιν you οὐ ου not βρωθήσεται βιβρωσκω eat
11:41 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the שֶּׁ֖רֶץ ššˌereṣ שֶׁרֶץ swarming creatures הַ ha הַ the שֹּׁרֵ֣ץ ššōrˈēṣ שׁרץ swarm עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth שֶׁ֥קֶץ šˌeqeṣ שֶׁקֶץ something detestable ה֖וּא hˌû הוּא he לֹ֥א lˌō לֹא not יֵאָכֵֽל׃ yēʔāḵˈēl אכל eat
11:41. omne quod reptat super terram abominabile erit nec adsumetur in cibumAll that creepeth upon the earth shall be abominable: neither shall it be taken for meat.
41. And every creeping thing that creepeth upon the earth is an abomination; it shall not be eaten.
11:41. All that creeps across the earth shall be abominable, neither shall it taken up as food.
11:41. And every creeping thing that creepeth upon the earth [shall be] an abomination; it shall not be eaten.
And every creeping thing that creepeth upon the earth [shall be] an abomination; it shall not be eaten:

41: Всякое животное, пресмыкающееся по земле, скверно для вас, не должно есть [его];
11:41
καὶ και and; even
πᾶν πας all; every
ἑρπετόν ερπετον reptile
ος who; what
ἕρπει ερπω in; on
τῆς ο the
γῆς γη earth; land
βδέλυγμα βδελυγμα abomination
τοῦτο ουτος this; he
ἔσται ειμι be
ὑμῖν υμιν you
οὐ ου not
βρωθήσεται βιβρωσκω eat
11:41
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
שֶּׁ֖רֶץ ššˌereṣ שֶׁרֶץ swarming creatures
הַ ha הַ the
שֹּׁרֵ֣ץ ššōrˈēṣ שׁרץ swarm
עַל־ ʕal- עַל upon
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
שֶׁ֥קֶץ šˌeqeṣ שֶׁקֶץ something detestable
ה֖וּא hˌû הוּא he
לֹ֥א lˌō לֹא not
יֵאָכֵֽל׃ yēʔāḵˈēl אכל eat
11:41. omne quod reptat super terram abominabile erit nec adsumetur in cibum
All that creepeth upon the earth shall be abominable: neither shall it be taken for meat.
11:41. All that creeps across the earth shall be abominable, neither shall it taken up as food.
11:41. And every creeping thing that creepeth upon the earth [shall be] an abomination; it shall not be eaten.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:41: Lev 11:20, Lev 11:23, Lev 11:29
John Gill
11:41 And every creeping thing that creepeth upon the earth,.... Nothing is called a creeping thing, as Jarchi says, but what is low, has short feet, and is not seen unless it creeps and moves: and "every creeping thing" comprehends, as Aben Ezra and Ben Gersom observe, the eight creeping things before mentioned, Lev 11:29 and mention is made of them here, that they might not be eaten, which is not expressed before; and being described as creeping things "on the earth", is, according to Jarchi, an exception of worms in pease, beans, and lentiles; and, as others observe, in figs and dates, and other fruit; for they do not creep upon the earth, but are within the food; but if they go out into the air, and creep, they are forbidden:
shall be an abomination; detested and abhorred as food:
Tit shall not be eaten; it shall not be lawful to eat such a creature. This, as Jarchi, is binding upon him that causes another to eat, as well as he that eats, the one is guilty as the other. And indeed such are not fit to eat, and cannot be wholesome and nourishing; for, as a learned physician observes (y), insects consist of particles exceeding small, volatile, unfit for nourishment, most of them live on unclean food, and delight in dung, and in the putrid flesh of other animals, and by laying their little eggs or excrements, corrupt honey, syrups, &c. see Eccles 10:1 and yet some sorts of them are eaten by some people. Sir Hans Sloane, after having spoken of serpents, rats, and lizards, sold for food to his great surprise at Jamaica, adds (z), but what of all things most unusual, and to my great admiration, was the great esteem set on a sort of "cossi" or timber worms, called cotton tree worms by the negroes and the Indians, the one the original inhabitants of Africa, and the other of America; these, he says (a), are sought after by them, and boiled in their soups, pottages, olios, pepper pots, and are accounted of admirable taste, like to, but much beyond marrow; yea, he observes (b), that not they only, but the most polite people in the world, the Romans, accounted them so great a dainty, as to feed them with meal, and endeavour breeding them up. He speaks (c) also of ants, so large as to be sold in the markets in New Granada, where they are carefully looked after, and bought up for food; and says, the negroes feed on the abdomen of these creatures: he observes (d), that field crickets were found in baskets among other provisions of the Indians. (y) Scheuchzer. Physic. Sacr. vol. 2. p. 302. (z) Nat. Hist. of Jamaica, vol. 1. Introduct. p. 25. (a) Ib. vol. 2. p. 193. (b) Introduct. ut supra. (a)) Vid. Plin. l. 17. c. 24. & Aelian. de Animal. l. 14. c. 13. (c) Ib. vol. 2. p. 221, 223. (d) Ib. p. 204. Vid. Aristotel. Hist. Animal. l. 5. c. 30.
John Wesley
11:41 Every creeping thing - Except those expressly excepted, Lev 11:29-30.
11:4211:42: եւ ամենայն որ գնայցէ ՚ի չորս, մինչեւ ցամենայն բազմոտանիս, յամենայն զեռնոց՝ որ զեռայցեն ՚ի վերայ երկրի, մի՛ ուտիցէք. զի պի՛ղծ է այն ձեզ։
42 Մի՛ կերէք բոլոր այն կենդանիները, որոնք սողում են իրենց որովայնի վրայ, բոլոր այն կենդանիները, որոնք սողում են չորս ոտքով, նաեւ բազմոտանիները, երկրի վրայ սողացող բոլոր զեռունները, քանի որ դրանք ձեզ համար պիղծ են:
42 Երկրի վրայ բոլոր սողացող սողունները՝ իր փորին վրայ քալողը կամ չորս ոտքի վրայ պտըտողը եւ կամ բազմոտանի եղածները մի՛ ուտէք, վասն զի պիղծ են։
Ամենայն որ սողի ի վերայ որովայնի իւրոյ, եւ ամենայն որ գնայցէ ի չորս, մինչեւ ցամենայն բազմոտանիս, յամենայն զեռնոց որ զեռայցեն ի վերայ երկրի, մի՛ ուտիցէք. զի պիղծ է այն ձեզ:

11:42: եւ ամենայն որ գնայցէ ՚ի չորս, մինչեւ ցամենայն բազմոտանիս, յամենայն զեռնոց՝ որ զեռայցեն ՚ի վերայ երկրի, մի՛ ուտիցէք. զի պի՛ղծ է այն ձեզ։
42 Մի՛ կերէք բոլոր այն կենդանիները, որոնք սողում են իրենց որովայնի վրայ, բոլոր այն կենդանիները, որոնք սողում են չորս ոտքով, նաեւ բազմոտանիները, երկրի վրայ սողացող բոլոր զեռունները, քանի որ դրանք ձեզ համար պիղծ են:
42 Երկրի վրայ բոլոր սողացող սողունները՝ իր փորին վրայ քալողը կամ չորս ոտքի վրայ պտըտողը եւ կամ բազմոտանի եղածները մի՛ ուտէք, վասն զի պիղծ են։
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11:4242: всего ползающего на чреве и всего ходящего на четырех ногах, и многоножных из животных пресмыкающихся по земле, не ешьте, ибо они скверны;
11:42 καὶ και and; even πᾶς πας all; every ὁ ο the πορευόμενος πορευομαι travel; go ἐπὶ επι in; on κοιλίας κοιλια insides; womb καὶ και and; even πᾶς πας all; every ὁ ο the πορευόμενος πορευομαι travel; go ἐπὶ επι in; on τέσσαρα τεσσαρες four διὰ δια through; because of παντός πας all; every ὃ ος who; what πολυπληθεῖ πολυπληθεω foot; pace ἐν εν in πᾶσιν πας all; every τοῖς ο the ἑρπετοῖς ερπετον reptile τοῖς ο the ἕρπουσιν ερπω in; on τῆς ο the γῆς γη earth; land οὐ ου not φάγεσθε εσθιω eat; consume αὐτό αυτος he; him ὅτι οτι since; that βδέλυγμα βδελυγμα abomination ὑμῖν υμιν you ἐστιν ειμι be
11:42 כֹּל֩ kˌōl כֹּל whole הֹולֵ֨ךְ hôlˌēḵ הלך walk עַל־ ʕal- עַל upon גָּחֹ֜ון gāḥˈôn גָּחֹון belly וְ wᵊ וְ and כֹ֣ל׀ ḵˈōl כֹּל whole הֹולֵ֣ךְ hôlˈēḵ הלך walk עַל־ ʕal- עַל upon אַרְבַּ֗ע ʔarbˈaʕ אַרְבַּע four עַ֚ד ˈʕaḏ עַד unto כָּל־ kol- כֹּל whole מַרְבֵּ֣ה marbˈē רבה be many רַגְלַ֔יִם raḡlˈayim רֶגֶל foot לְ lᵊ לְ to כָל־ ḵol- כֹּל whole הַ ha הַ the שֶּׁ֖רֶץ ššˌereṣ שֶׁרֶץ swarming creatures הַ ha הַ the שֹּׁרֵ֣ץ ššōrˈēṣ שׁרץ swarm עַל־ ʕal- עַל upon הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth לֹ֥א lˌō לֹא not תֹאכְל֖וּם ṯōḵᵊlˌûm אכל eat כִּי־ kî- כִּי that שֶׁ֥קֶץ šˌeqeṣ שֶׁקֶץ something detestable הֵֽם׃ hˈēm הֵם they
11:42. quicquid super pectus quadrupes graditur et multos habet pedes sive per humum trahitur non comedetis quia abominabile estWhatsoever goeth upon the breast on four feet, or hath many feet, or traileth on the earth, you shall not eat, because it is abominable.
42. Whatsoever goeth upon the belly, and whatsoever goeth upon all four, or whatsoever hath many feet, even all creeping things that creep upon the earth, them ye shall not eat; for they are an abomination.
11:42. Whatever advances by four feet upon the chest, or that has many feet, or that drags across the soil, you shall not eat, because it is abominable.
11:42. Whatsoever goeth upon the belly, and whatsoever goeth upon [all] four, or whatsoever hath more feet among all creeping things that creep upon the earth, them ye shall not eat; for they [are] an abomination.
Whatsoever goeth upon the belly, and whatsoever goeth upon [all] four, or whatsoever hath more feet among all creeping things that creep upon the earth, them ye shall not eat; for they [are] an abomination:

42: всего ползающего на чреве и всего ходящего на четырех ногах, и многоножных из животных пресмыкающихся по земле, не ешьте, ибо они скверны;
11:42
καὶ και and; even
πᾶς πας all; every
ο the
πορευόμενος πορευομαι travel; go
ἐπὶ επι in; on
κοιλίας κοιλια insides; womb
καὶ και and; even
πᾶς πας all; every
ο the
πορευόμενος πορευομαι travel; go
ἐπὶ επι in; on
τέσσαρα τεσσαρες four
διὰ δια through; because of
παντός πας all; every
ος who; what
πολυπληθεῖ πολυπληθεω foot; pace
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
ἑρπετοῖς ερπετον reptile
τοῖς ο the
ἕρπουσιν ερπω in; on
τῆς ο the
γῆς γη earth; land
οὐ ου not
φάγεσθε εσθιω eat; consume
αὐτό αυτος he; him
ὅτι οτι since; that
βδέλυγμα βδελυγμα abomination
ὑμῖν υμιν you
ἐστιν ειμι be
11:42
כֹּל֩ kˌōl כֹּל whole
הֹולֵ֨ךְ hôlˌēḵ הלך walk
עַל־ ʕal- עַל upon
גָּחֹ֜ון gāḥˈôn גָּחֹון belly
וְ wᵊ וְ and
כֹ֣ל׀ ḵˈōl כֹּל whole
הֹולֵ֣ךְ hôlˈēḵ הלך walk
עַל־ ʕal- עַל upon
אַרְבַּ֗ע ʔarbˈaʕ אַרְבַּע four
עַ֚ד ˈʕaḏ עַד unto
כָּל־ kol- כֹּל whole
מַרְבֵּ֣ה marbˈē רבה be many
רַגְלַ֔יִם raḡlˈayim רֶגֶל foot
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
הַ ha הַ the
שֶּׁ֖רֶץ ššˌereṣ שֶׁרֶץ swarming creatures
הַ ha הַ the
שֹּׁרֵ֣ץ ššōrˈēṣ שׁרץ swarm
עַל־ ʕal- עַל upon
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
לֹ֥א lˌō לֹא not
תֹאכְל֖וּם ṯōḵᵊlˌûm אכל eat
כִּי־ kî- כִּי that
שֶׁ֥קֶץ šˌeqeṣ שֶׁקֶץ something detestable
הֵֽם׃ hˈēm הֵם they
11:42. quicquid super pectus quadrupes graditur et multos habet pedes sive per humum trahitur non comedetis quia abominabile est
Whatsoever goeth upon the breast on four feet, or hath many feet, or traileth on the earth, you shall not eat, because it is abominable.
11:42. Whatever advances by four feet upon the chest, or that has many feet, or that drags across the soil, you shall not eat, because it is abominable.
11:42. Whatsoever goeth upon the belly, and whatsoever goeth upon [all] four, or whatsoever hath more feet among all creeping things that creep upon the earth, them ye shall not eat; for they [are] an abomination.
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Adam Clarke: Commentary on the Bible - 1831
11:42: Whatsoever goeth upon the belly - In the word גהון gahon, the vau holem, in most Hebrew Bibles, is much larger than the other letters; and a Masoretic note is added in the margin, which states that this is the middle letter of the law; and consequently this verse is the middle verse of the Pentateuch.
Whatsoever hath more feet - Than four; that is, all many-footed reptiles, as well as those which go upon the belly having no feet, such as serpents; besides the four-footed smaller animals mentioned above.
Albert Barnes: Notes on the Bible - 1834
11:42: Whatsoever goeth upon the belly - i. e. all footless reptiles, and mollusks, snakes of all kinds, snails, slugs, and worms. "Whatsoever goeth upon all four;" i. e. "creeping things," or vermin; such as the weasel, the mouse or the lizard. Whatsoever hath more feet; i. e. all insects, except the locust family (Lev 11:22 note), myriapods, spiders, and caterpillars.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:42: goeth upon the belly: Gen 3:14, Gen 3:15; Isa 65:25; Mic 7:17; Mat 3:7, Mat 23:23; Joh 8:44; Co2 11:3, Co2 11:13; Tit 1:12
hath more feet: Heb. doth multiply feet
John Gill
11:42 Whatsoever goeth upon the belly,.... Jarchi's paraphrase is, "whatsoever goeth", as worms and beetles, and the like to them, "upon the belly", this is the serpent; and to go upon the belly is the curse denounced upon it, Gen 3:14 this and every such creature are forbidden to be eaten; as there are others who either have no feet, or what they have so short, that they seem to go upon their belly; and yet, as horrible and detestable as the serpent is, it has been the food of some, and accounted very delicious, as by a people mentioned by the Arabic geographer (e). Mela (f) speaks of a people, who, from their eating serpents, were called Ophiophagi, serpent eaters; and Pliny (g) says of the Troglodytes, that the flesh of serpents was their food. The Spaniards, when they first found out the West Indies, going ashore on the isle of Cuba, found certain spits of wood lying at the fire, having fish on them, about one hundred pound weight, and two serpents of eight feet long, differing nothing from the crocodiles in Egypt, but not so big; there is nothing, says my author (h), among the delicate dishes (of the natives of that place), they esteem so much as these serpents, insomuch that it is no more lawful for the common people to eat of them, than of peacocks and pheasants among us; the Spaniards at first durst not venture to taste of them, because of their horrible deformity and loathsomeness; but the brother of Columbus being allured by a sister of one of the kings of the country to taste of them, found them very delicious, on which he and his men fell to, and ate freely of them, affirming them to be of more pleasant taste than either our pheasants or partridges; and that there is no meat to be compared with the eggs of these serpents (i). Diodorus Siculus (k) speaks of serpents in the island of Taprobane of great size, harmless to men, and whose flesh is eaten, and of a sweet savour:
and whatsoever goeth upon all four; that is, whatsoever creeping thing; for otherwise there are beasts that go upon all four that are clean and fit to eat; but this is observed to distinguish this sort of creeping things from those that go upon their belly, and from those that have more feet, as in the next clause; Jarchi particularly instances in the scorpion:
or whatsoever hath mere feet among all creeping things that creep upon the earth; such as caterpillars, and particularly the Scolopendra, which the eastern people call Nedal; so Jarchi says, this is Nedal, a reptile which hath feet from its head to its tail, called Centipeda; and the Targum of Jonathan is, "from the serpent, to the Nedal or Scolopendra, which has many feet.'' Some of then, have seventy two, thirty six on a side, and others eighty four; some fewer, but all have many:
them ye shall not eat, for they are an abomination; abominable for food, and to be had in the utmost aversion. (e) Clim. 1. par. 6. (f) De Situ Orbis, l. 3. c. 8. (g) Nat. Hist. l. 5. c. 8. (h) Peter Martyr de Angleria, Decad. 1. l. 3. (i) Ib. l. 5. (k) Bibliothec. l. 3. p. 141.
John Wesley
11:42 Upon the belly - As worms and snakes, Upon all four - As toads and divers serpents.
11:4311:43: Եւ մի՛ գարշեցուցանիցէք զանձինս ձեր ամենայն սողնովք, որ սողիցի՛ն ՚ի վերայ երկրի. եւ մի՛ պղծիցիք նոքօք, եւ մի՛ լինիցիք անսուրբ նոքօք։
43 Մի՛ ապականէք ձեզ երկրի վրայ սողացող սողուններով, դրանցով մի՛ պղծուէք եւ դրանց պատճառով անմաքուր մի՛ դարձէք:
43 Ոեւէ սողունով անձերնիդ մի՛ պղծէք. անոնցմով պղծուելով անձերնիդ անմաքուր մի՛ ընէք։
եւ մի՛ գարշեցուցանիցէք զանձինս ձեր ամենայն սողնովք որ սողիցին ի վերայ երկրի. եւ մի՛ պղծիցիք նոքօք, եւ մի՛ լինիցիք անսուրբ նոքօք:

11:43: Եւ մի՛ գարշեցուցանիցէք զանձինս ձեր ամենայն սողնովք, որ սողիցի՛ն ՚ի վերայ երկրի. եւ մի՛ պղծիցիք նոքօք, եւ մի՛ լինիցիք անսուրբ նոքօք։
43 Մի՛ ապականէք ձեզ երկրի վրայ սողացող սողուններով, դրանցով մի՛ պղծուէք եւ դրանց պատճառով անմաքուր մի՛ դարձէք:
43 Ոեւէ սողունով անձերնիդ մի՛ պղծէք. անոնցմով պղծուելով անձերնիդ անմաքուր մի՛ ընէք։
zohrab-1805▾ eastern-1994▾ western am▾
11:4343: не оскверняйте душ ваших каким-либо животным пресмыкающимся и не делайте себя чрез них нечистыми, чтоб быть чрез них нечистыми,
11:43 καὶ και and; even οὐ ου not μὴ μη not βδελύξητε βδελυσσω abominate; loathsome τὰς ο the ψυχὰς ψυχη soul ὑμῶν υμων your ἐν εν in πᾶσι πας all; every τοῖς ο the ἑρπετοῖς ερπετον reptile τοῖς ο the ἕρπουσιν ερπω in; on τῆς ο the γῆς γη earth; land καὶ και and; even οὐ ου not μιανθήσεσθε μιαινω taint; defile ἐν εν in τούτοις ουτος this; he καὶ και and; even οὐκ ου not ἀκάθαρτοι ακαθαρτος unclean ἔσεσθε ειμι be ἐν εν in αὐτοῖς αυτος he; him
11:43 אַל־ ʔal- אַל not תְּשַׁקְּצוּ֙ tᵊšaqqᵊṣˌû שׁקץ detest אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁ֣תֵיכֶ֔ם nafšˈōṯêḵˈem נֶפֶשׁ soul בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the שֶּׁ֖רֶץ ššˌereṣ שֶׁרֶץ swarming creatures הַ ha הַ the שֹּׁרֵ֑ץ ššōrˈēṣ שׁרץ swarm וְ wᵊ וְ and לֹ֤א lˈō לֹא not תִֽטַּמְּאוּ֙ ṯˈiṭṭammᵊʔû טמא be unclean בָּהֶ֔ם bāhˈem בְּ in וְ wᵊ וְ and נִטְמֵתֶ֖ם niṭmēṯˌem טמא be unclean בָּֽם׃ bˈām בְּ in
11:43. nolite contaminare animas vestras nec tangatis quicquam eorum ne inmundi sitisDo not defile your souls, nor touch aught thereof, lest you be unclean,
43. Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby.
11:43. Do not be willing to contaminate your souls, nor shall you touch any of these, lest you become unclean.
11:43. Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby.
Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby:

43: не оскверняйте душ ваших каким-либо животным пресмыкающимся и не делайте себя чрез них нечистыми, чтоб быть чрез них нечистыми,
11:43
καὶ και and; even
οὐ ου not
μὴ μη not
βδελύξητε βδελυσσω abominate; loathsome
τὰς ο the
ψυχὰς ψυχη soul
ὑμῶν υμων your
ἐν εν in
πᾶσι πας all; every
τοῖς ο the
ἑρπετοῖς ερπετον reptile
τοῖς ο the
ἕρπουσιν ερπω in; on
τῆς ο the
γῆς γη earth; land
καὶ και and; even
οὐ ου not
μιανθήσεσθε μιαινω taint; defile
ἐν εν in
τούτοις ουτος this; he
καὶ και and; even
οὐκ ου not
ἀκάθαρτοι ακαθαρτος unclean
ἔσεσθε ειμι be
ἐν εν in
αὐτοῖς αυτος he; him
11:43
אַל־ ʔal- אַל not
תְּשַׁקְּצוּ֙ tᵊšaqqᵊṣˌû שׁקץ detest
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֹׁ֣תֵיכֶ֔ם nafšˈōṯêḵˈem נֶפֶשׁ soul
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ ha הַ the
שֶּׁ֖רֶץ ššˌereṣ שֶׁרֶץ swarming creatures
הַ ha הַ the
שֹּׁרֵ֑ץ ššōrˈēṣ שׁרץ swarm
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
תִֽטַּמְּאוּ֙ ṯˈiṭṭammᵊʔû טמא be unclean
בָּהֶ֔ם bāhˈem בְּ in
וְ wᵊ וְ and
נִטְמֵתֶ֖ם niṭmēṯˌem טמא be unclean
בָּֽם׃ bˈām בְּ in
11:43. nolite contaminare animas vestras nec tangatis quicquam eorum ne inmundi sitis
Do not defile your souls, nor touch aught thereof, lest you be unclean,
11:43. Do not be willing to contaminate your souls, nor shall you touch any of these, lest you become unclean.
11:43. Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
43 Ye shall not make yourselves abominable with any creeping thing that creepeth, neither shall ye make yourselves unclean with them, that ye should be defiled thereby. 44 For I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth. 45 For I am the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy. 46 This is the law of the beasts, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth: 47 To make a difference between the unclean and the clean, and between the beast that may be eaten and the beast that may not be eaten.
Here is, I. The exposition of this law, or a key to let us into the meaning of it. It was not intended merely for a bill of fare, or as the directions of a physician about their diet, but God would hereby teach them to sanctify themselves and to be holy, v. 44. That is, 1. They must hereby learn to put a difference between good and evil, and to reckon that it could not be all alike what they did, when it was not all alike what they ate. 2. To maintain a constant observance of the divine law, and to govern themselves by that in all their actions, even those that are common, which ought to be performed after a godly sort, 3 John 6. Even eating and drinking must be by rule, and to the glory of God, 1 Cor. x. 31. 3. To distinguish themselves from all their neighbours, as a people set apart for God, and obliged not to walk as the Gentiles: and all this is holiness. Thus these rudiments of the world were their tutors and governors (Gal. iv. 2, 3), to bring them to that which is the revival of our first state in Adam and the earnest of our best state with Christ, that is, holiness, without which no man shall see the Lord. This is indeed the great design of all the ordinances, that by them we may sanctify ourselves and learn to be holy. Even This law concerning their food, which seemed to stoop so very low, aimed thus high, for it was the statute-law of heaven, under the Old Testament as well as the New, that without holiness no man shall see the Lord. The caution therefore (v. 43) is, You shall not make yourselves abominable. Note, By having fellowship with sin, which is abominable, we make ourselves abominable. That man is truly miserable who is in the sight of God abominable; and none are so but those that make themselves so. The Jewish writers themselves suggest that the intention of this law was to forbid them all communion by marriage, or otherwise, with the heathen, Deut. vii. 2, 3. And thus the moral of it is obligatory on us, forbidding us to have fellowship with the unfruitful works of darkness; and, without this real holiness of the heart and life, he that offereth an oblation is as if he offered swine's blood (Isa. lxvi. 3); and, if it was such a provocation for a man to eat swine's flesh himself, much more it must be so to offer swine's blood at God's altar; see Prov. xv. 8.
II. The reasons of this law; and they are all taken from the Law-maker himself, to whom we must have respect in all acts of obedience. 1. I am the Lord your God, v. 44. "Therefore you are bound to do thus, in pure obedience." God's sovereignty over us, and propriety in us, oblige us to do whatever he commands us, how much soever it crosses our inclinations. 2. I am holy, v. 44, and again, v. 45. If God be holy, we must be so, else we cannot expect to be accepted of him. His holiness is his glory (Exod. xv. 11), and therefore it becomes his house for ever, Ps. xciii. 5. This great precept, thus enforced, though it comes in here in the midst of abrogated laws, is quoted and stamped for a gospel precept, 1 Pet. i. 16, where it is intimated that all these ceremonial restraints were designed to teach us that we must not fashion ourselves according to our former lusts in our ignorance, v. 14. 3. I am the Lord that bringeth you out of the land of Egypt, v. 45. This was a reason why they should cheerfully submit to distinguishing laws, having of late been so wonderfully dignified with distinguishing favours. He that had done more for them than for any other people might justly expect more from them.
III. The conclusion of this statute: This is the law of the beasts, and of the fowl, &c., v. 46, 47. This law was to them a statute for ever, that is, as long as that economy lasted; but under the gospel we find it expressly repealed by a voice from heaven to Peter (Acts x. 15), as it had before been virtually set aside by the death of Christ, with the other ordinances that perished in the using: Touch not, taste not, handle not, Col. ii. 21, 22. And now we are sure that meat commends us not to God (1 Cor. viii. 8), and that nothing is unclean of itself (Rom. xiv. 14), nor does that defile a man which goes into his mouth, but that which comes out from the heart, Matt. xv. 11. Let us therefore, 1. Give thanks to God that we are not under this yoke, but that to us every creature of God is allowed as good, and nothing to be refused. 2. Stand fast in the liberty wherewith Christ has made us free, and take heed of those doctrines which command to abstain from meats, and so would revive Moses again, 1 Tim. iv. 3, 4. 3. Be strictly and conscientiously temperate in the use of the good creatures God has allowed us. If God's law has given us liberty, let us lay restraints upon ourselves, and never feed ourselves without fear, lest our table be a snare. Set a knife to thy throat, if thou be a man given to appetite; and be not desirous of dainties or varieties, Prov. xxiii. 2, 3. Nature is content with little, grace with less, but lust with nothing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:43: Ye shall: Lev 11:41, Lev 11:42, Lev 20:25
yourselves: Heb. your souls
John Gill
11:43 Ye shall not make yourselves abominable with any creeping thing that creepeth,.... With any creeping thing that flies in the air, excepting the four sorts of locusts, Lev 11:22 and with any creeping thing in the waters, Lev 11:10 or with anything that creeps on the land, by eating any of them; which being abominable for food, would make the eater of them so to God, he thereby breaking a command of his:
neither shall you make yourselves unclean with them; by touching and bearing them, as with dead beasts, so with dead flies and the like:
that ye should be defiled thereby; in a ceremonial sense.
11:4411:44: Ե՛ս եմ Տէր Աստուած ձեր. եւ սրբիջի՛ք՝ եւ սո՛ւրբք լինիջիք. զի Սուրբ եմ ես Տէր Աստուած ձեր. եւ մի՛ պղծիցէք զանձինս ձեր ամենայն զեռնովք՝ որ շարժիցին ՚ի վերայ երկրի։
44 Ե՛ս եմ ձեր Տէր Աստուածը: Սրբուեցէ՛ք եւ սո՛ւրբ եղէք, որովհետեւ ես՝ ձեր Տէր Աստուածը, սուրբ եմ: Դուք ձեզ մի՛ պղծէք երկրի վրայ սողացող զեռուններով:
44 Որովհետեւ ես եմ Տէր Աստուածը, ուստի սրբեցէք անձերնիդ ու սուրբ եղէ՛ք, վասն զի ես սուրբ եմ։ Բնաւ երկրի վրայ սողացող ոեւէ զեռունով անձերնիդ մի՛ պղծէք։
Ես եմ Տէր Աստուած ձեր. եւ սրբիցիք եւ սուրբք լինիցիք, զի սուրբ եմ ես [201]Տէր Աստուած ձեր``. եւ մի՛ պղծիցէք զանձինս ձեր ամենայն զեռնովք որ շարժիցին ի վերայ երկրի:

11:44: Ե՛ս եմ Տէր Աստուած ձեր. եւ սրբիջի՛ք՝ եւ սո՛ւրբք լինիջիք. զի Սուրբ եմ ես Տէր Աստուած ձեր. եւ մի՛ պղծիցէք զանձինս ձեր ամենայն զեռնովք՝ որ շարժիցին ՚ի վերայ երկրի։
44 Ե՛ս եմ ձեր Տէր Աստուածը: Սրբուեցէ՛ք եւ սո՛ւրբ եղէք, որովհետեւ ես՝ ձեր Տէր Աստուածը, սուրբ եմ: Դուք ձեզ մի՛ պղծէք երկրի վրայ սողացող զեռուններով:
44 Որովհետեւ ես եմ Տէր Աստուածը, ուստի սրբեցէք անձերնիդ ու սուրբ եղէ՛ք, վասն զի ես սուրբ եմ։ Բնաւ երկրի վրայ սողացող ոեւէ զեռունով անձերնիդ մի՛ պղծէք։
zohrab-1805▾ eastern-1994▾ western am▾
11:4444: ибо Я--Господь Бог ваш: освящайтесь и будьте святы, ибо Я свят; и не оскверняйте душ ваших каким-либо животным, ползающим по земле,
11:44 ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your καὶ και and; even ἁγιασθήσεσθε αγιαζω hallow καὶ και and; even ἅγιοι αγιος holy ἔσεσθε ειμι be ὅτι οτι since; that ἅγιός αγιος holy εἰμι ειμι be ἐγὼ εγω I κύριος κυριος lord; master ὁ ο the θεὸς θεος God ὑμῶν υμων your καὶ και and; even οὐ ου not μιανεῖτε μιαινω taint; defile τὰς ο the ψυχὰς ψυχη soul ὑμῶν υμων your ἐν εν in πᾶσιν πας all; every τοῖς ο the ἑρπετοῖς ερπετον reptile τοῖς ο the κινουμένοις κινεω stir; shake ἐπὶ επι in; on τῆς ο the γῆς γη earth; land
11:44 כִּ֣י kˈî כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָה֮ [yᵊhwāh] יְהוָה YHWH אֱלֹֽהֵיכֶם֒ ʔᵉlˈōhêḵem אֱלֹהִים god(s) וְ wᵊ וְ and הִתְקַדִּשְׁתֶּם֙ hiṯqaddištˌem קדשׁ be holy וִ wi וְ and הְיִיתֶ֣ם hᵊyîṯˈem היה be קְדֹשִׁ֔ים qᵊḏōšˈîm קָדֹושׁ holy כִּ֥י kˌî כִּי that קָדֹ֖ושׁ qāḏˌôš קָדֹושׁ holy אָ֑נִי ʔˈānî אֲנִי i וְ wᵊ וְ and לֹ֤א lˈō לֹא not תְטַמְּאוּ֙ ṯᵊṭammᵊʔˌû טמא be unclean אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁ֣תֵיכֶ֔ם nafšˈōṯêḵˈem נֶפֶשׁ soul בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole הַ ha הַ the שֶּׁ֖רֶץ ššˌereṣ שֶׁרֶץ swarming creatures הָ hā הַ the רֹמֵ֥שׂ rōmˌēś רמשׂ creep עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:44. ego enim sum Dominus Deus vester sancti estote quoniam et ego sanctus sum ne polluatis animas vestras in omni reptili quod movetur super terramFor I am the Lord your God. Be holy because I am holy. Defile not your souls by any creeping thing, that moveth upon the earth.
44. For I am the LORD your God: sanctify yourselves therefore, and be ye holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that moveth upon the earth.
11:44. For I am the Lord your God. Be holy, for I am Holy. Do not pollute your souls with any creeping thing, which moves across the land.
11:44. For I [am] the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I [am] holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.
For I [am] the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I [am] holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth:

44: ибо Я--Господь Бог ваш: освящайтесь и будьте святы, ибо Я свят; и не оскверняйте душ ваших каким-либо животным, ползающим по земле,
11:44
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
καὶ και and; even
ἁγιασθήσεσθε αγιαζω hallow
καὶ και and; even
ἅγιοι αγιος holy
ἔσεσθε ειμι be
ὅτι οτι since; that
ἅγιός αγιος holy
εἰμι ειμι be
ἐγὼ εγω I
κύριος κυριος lord; master
ο the
θεὸς θεος God
ὑμῶν υμων your
καὶ και and; even
οὐ ου not
μιανεῖτε μιαινω taint; defile
τὰς ο the
ψυχὰς ψυχη soul
ὑμῶν υμων your
ἐν εν in
πᾶσιν πας all; every
τοῖς ο the
ἑρπετοῖς ερπετον reptile
τοῖς ο the
κινουμένοις κινεω stir; shake
ἐπὶ επι in; on
τῆς ο the
γῆς γη earth; land
11:44
כִּ֣י kˈî כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
אֱלֹֽהֵיכֶם֒ ʔᵉlˈōhêḵem אֱלֹהִים god(s)
וְ wᵊ וְ and
הִתְקַדִּשְׁתֶּם֙ hiṯqaddištˌem קדשׁ be holy
וִ wi וְ and
הְיִיתֶ֣ם hᵊyîṯˈem היה be
קְדֹשִׁ֔ים qᵊḏōšˈîm קָדֹושׁ holy
כִּ֥י kˌî כִּי that
קָדֹ֖ושׁ qāḏˌôš קָדֹושׁ holy
אָ֑נִי ʔˈānî אֲנִי i
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
תְטַמְּאוּ֙ ṯᵊṭammᵊʔˌû טמא be unclean
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֹׁ֣תֵיכֶ֔ם nafšˈōṯêḵˈem נֶפֶשׁ soul
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
הַ ha הַ the
שֶּׁ֖רֶץ ššˌereṣ שֶׁרֶץ swarming creatures
הָ הַ the
רֹמֵ֥שׂ rōmˌēś רמשׂ creep
עַל־ ʕal- עַל upon
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:44. ego enim sum Dominus Deus vester sancti estote quoniam et ego sanctus sum ne polluatis animas vestras in omni reptili quod movetur super terram
For I am the Lord your God. Be holy because I am holy. Defile not your souls by any creeping thing, that moveth upon the earth.
11:44. For I am the Lord your God. Be holy, for I am Holy. Do not pollute your souls with any creeping thing, which moves across the land.
11:44. For I [am] the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I [am] holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44-47: В заключительных замечаниях о законах касательно чистых и нечистых животных указывается на выделение Израиля Иеговою из среды др. народов и на требуемую этим особую святость и чистоту его. По блаж. Феодориту (вопр. 11: на Лев.), «делением животных на чистых и нечистых, Моисей, кроме того, убеждает ни одного из них не признавать Богом. Ибо кто из здравомыслящих назовет Богом или нечистое, чего с ненавистью отвращается, или приносимое в жертву и самим приносящим снедаемое».
Adam Clarke: Commentary on the Bible - 1831
11:44: Ye shall - sanctify yourselves - Ye shall keep yourselves separate from all the people of the earth, that ye may be holy; for I am holy. And this was the grand design of God in all these prohibitions and commands; for these external sanctifications were only the emblems of the internal purity which the holiness of God requires here, and without which none can dwell with him in glory hereafter. See at the conclusion of this chapter. The contents of this chapter must furnish many profitable reflections to a pious mind.
1. From the great difficulty of ascertaining what animals are meant in this part of the law, we may at once see that the law itself must be considered as abrogated; for there is not a Jew in the universe who knows what the animals are, a very few excepted, which are intended by these Hebrew words; and therefore he may be repeatedly breaking this law by touching and being touched either by the animals themselves or their produce, such as hair, wool, fur, skin, intestines, differently manufactured, etc., etc. It therefore appears that this people have as little law as they have gospel.
2. While God keeps the eternal interests of man steadily in view, he does not forget his earthly comfort; he is at once solicitous both for the health of his body and his soul. He has not forbidden certain aliments because he is a Sovereign, but because he knew they would be injurious to the health and morals of his people. The close connection that subsists between the body and the soul we cannot fully comprehend; and as little can we comprehend the influence they have on each other. Many moral alterations take place in the mind in consequence of the influence of the bodily organs; and these latter are greatly influenced by the kind of ailment which the body receives. God knows what is in man, and he knows what is in all creatures; he has therefore graciously forbidden what would injure both body and mind, and commanded what is best calculated to be useful to both. Solid-footed animals, such as the horse, and many-toed animals, such as the cat, etc., are here prohibited. Beasts which have bifid or cloven hoofs, such as the ox and sheep, are considered as proper for food, and therefore commanded. The former are unclean, i. e., unwholesome, affording a gross nutriment, often the parent of scorbutic and scrofulous disorders; the latter clean, i. e., affording a copious and wholesome nutriment, and not laying the foundation of any disease. Ruminating animals, i. e., those which chew the cud, concoct their food better than the others which swallow it with little mastication, and therefore their flesh contains more of the nutritious juices, and is more easy of digestion, and consequently of assimilation to the solids and fluids of the human body; on this account they are termed clean, i. e., peculiarly wholesome, and fit for food. The animals which do not ruminate do not concoct their food so well, and hence they abound with gross animal juices, which yield a comparatively unwholesome nutriment to the human system. Even the animals which have bifid hoofs but do not chew the cud, such as the swine, and those which chew the cud but are not bifid, such as the hare and rabbit, are by Him who knows all things forbidden, because he knew them to be comparatively innutritive. In all this God shows himself as the tender Father of a numerous family, pointing out to his inexperienced, froward, and ignorant children, those kinds of aliments which he knows will be injurious to their health and domestic happiness, and prohibiting them on pain of his highest displeasure. On the same ground he forbade all fish that have not both fins and scales, such as the conger, eel, etc., which abound in gross juices and fat which very few stomachs are able to digest. Who, for instance, that lives solely on swine's flesh, has pure blood and healthy juices? And is it not evident, in many cases, that the man partakes considerably of the nature of the brute on which he exclusively feeds? I could pursue this inquiry much farther, and bring many proofs founded on indisputable facts, but I forbear; for he who might stand most in need of caution, would be the first to take offense.
3. As the body exists only for the sake of the soul, and God feeds and nourishes it through the day of probation, that the soul may here be prepared for the kingdom of heaven; therefore he shows in the conclusion of these ordinances, that the grand scope and design of all was that they might be a holy people, and that they might resemble him who is a holy God - God Is Holy; and this is the eternal reason why all his people should be holy - should be purified from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. No faith in any particular creed, no religious observance, no acts of benevolence and charity, no mortification, attrition, or contrition, can be a substitute for this. We must be made partakers of the Divine nature. We must be saved from our sins - from the corruption that is in the world, and be made holy within and righteous without, or never see God. For this very purpose Jesus Christ lived, died, and revived, that he might purify us unto himself; that through faith in his blood our sins might be blotted out, and our souls restored to the image of God - Reader, art thou hungering and thirsting after righteousness? Then blessed art thou, for thou shalt be filled.
Albert Barnes: Notes on the Bible - 1834
11:44: These verses set forth the spiritual ground on which the distinction between clean and unclean is based. Compare the marginal references and Lev 10:10; Lev 20:25-26; Pe1 1:15-16.
The basis of the obligation to maintain the distinction was the call of the Hebrews to be the special people of Yahweh. It was to he something in their daily life to remind them of the covenant which distinguished them from the nations of the world. By Jesus Christ it was Rev_ealed Mat 15:11 to the elect people that they were no longer to he tied by the letter of the Law in regard to their food, but were to be left to the exercise of a regenerated judgment. They were to learn that the kingdom of God is not eating, or abstaining from, meats and drinks; but righteousness, and truth, and peace, and joy in the Holy Spirit (Rom 14:17. Compare Act 10:15; Ti1 4:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:44: I am the: Exo 20:2
ye shall: Lev 10:3, Lev 19:2, Lev 20:7, Lev 20:26; Exo 19:6; Deu 14:2; Sa1 6:20; Psa 99:5, Psa 99:9; Isa 6:3-5; Amo 3:3; Mat 5:48; Th1 4:7; Pe1 1:15, Pe1 1:16, Pe1 2:9; Rev 22:11
Geneva 1599
11:44 For I [am] the LORD your God: ye shall therefore sanctify yourselves, and ye shall be (m) holy; for I [am] holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.
(m) He shows why God chose them to be his people, (1Pet 1:15).
John Gill
11:44 For I am the Lord your God,.... Their Lord, and therefore had a right to enjoin them what laws he pleased concerning their food; and their God, their covenant God, and therefore would consult their good, and direct them to what was most proper, convenient, and wholesome for them:
ye shall therefore sanctify yourselves, and ye shall be holy, for I am holy; that is, separate themselves from all other people, and be distinct from them, by using a different diet from theirs, as their Lord and God was different from all others, so called; and thus by observing his commands, and living according to his will, and to his glory, they would be holy in a moral sense, as they ought to be, who were under the peculiar care and notice of a holy God, and so highly favoured by him; and particularly by attending to the above laws concerning food, they would be kept from mixing with, and having conversation with the Gentiles, and so be preserved from falling into idolatry, and continue a holy people, serving and worshipping the Lord their God, and him only; and which seems to be a principal view as to religion, in delivering out the above commands:
neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth; which is repeated to keep them at the utmost distance from these things, and to fill them with an aversion to them, that they might be careful to avoid them. There is no penalty annexed to these laws, but the breach of them making them unclean, thereby they were debarred the use of the sanctuary, and of holy things, and of the conversation of men, for that day; but, according to the Jewish writers, such transgressions were punishable with stripes. Jarchi observes out of the Talmud (l), that he that eateth "putitha" (a small water reptile) was to be beaten four times, and if an ant or pismire five times, and if a wasp or hornet six times. (l) T. Bab. Erubin, fol. 28. 1. Pesachim, fol. 24. 1. Maccot, fol. 16. 2.
John Wesley
11:44 Ye shall be holy - By this he gives them to understand, that all these cautions about eating or touching these creatures was not for any real uncleanness in them, but only that by diligent observation of these rules they might learn with greater care to avoid all moral pollutions, and to keep themselves from all filthiness of flesh and spirit, and from all familiar and intimate converse with notorious sinners.
11:4511:45: Զի ե՛ս եմ Տէր Աստուած, որ հանի զձեզ յերկրէն Եգիպտացւոց լինել ձեզ Աստուած, եւ եղիջիք սո՛ւրբք՝ զի ես սուրբ եմ[994]։ [994] Բազումք. Լինել ձեր Աստուած։
45 Ե՛ս եմ, Տէր Աստուածը, որ ձեզ դուրս բերեց Եգիպտացիների երկրից, որպէսզի ձեզ համար Աստուած լինեմ: Դուք սուրբ եղէք, որովհետեւ ես սուրբ եմ:
45 Քանզի ես եմ Եհովան, որ ձեզ Եգիպտոսի երկրէն հանեցի, որպէս զի ձեզի Աստուած ըլլամ. ուստի սուրբ եղէ՛ք, վասն զի ես սուրբ եմ»։
Զի ես եմ Տէր [202]Աստուած որ հանի զձեզ յերկրէն Եգիպտացւոց լինել ձեզ Աստուած, եւ եղիջիք սուրբք, զի ես սուրբ եմ:

11:45: Զի ե՛ս եմ Տէր Աստուած, որ հանի զձեզ յերկրէն Եգիպտացւոց լինել ձեզ Աստուած, եւ եղիջիք սո՛ւրբք՝ զի ես սուրբ եմ[994]։
[994] Բազումք. Լինել ձեր Աստուած։
45 Ե՛ս եմ, Տէր Աստուածը, որ ձեզ դուրս բերեց Եգիպտացիների երկրից, որպէսզի ձեզ համար Աստուած լինեմ: Դուք սուրբ եղէք, որովհետեւ ես սուրբ եմ:
45 Քանզի ես եմ Եհովան, որ ձեզ Եգիպտոսի երկրէն հանեցի, որպէս զի ձեզի Աստուած ըլլամ. ուստի սուրբ եղէ՛ք, վասն զի ես սուրբ եմ»։
zohrab-1805▾ eastern-1994▾ western am▾
11:4545: ибо Я--Господь, выведший вас из земли Египетской, чтобы быть вашим Богом. Итак будьте святы, потому что Я свят.
11:45 ὅτι οτι since; that ἐγώ εγω I εἰμι ειμι be κύριος κυριος lord; master ὁ ο the ἀναγαγὼν αναγω lead up; head up ὑμᾶς υμας you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos εἶναι ειμι be ὑμῶν υμων your θεός θεος God καὶ και and; even ἔσεσθε ειμι be ἅγιοι αγιος holy ὅτι οτι since; that ἅγιός αγιος holy εἰμι ειμι be ἐγὼ εγω I κύριος κυριος lord; master
11:45 כִּ֣י׀ kˈî כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH הַֽ hˈa הַ the מַּעֲלֶ֤ה mmaʕᵃlˈeh עלה ascend אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker] מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt לִ li לְ to הְיֹ֥ת hᵊyˌōṯ היה be לָכֶ֖ם lāḵˌem לְ to לֵ lē לְ to אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s) וִ wi וְ and הְיִיתֶ֣ם hᵊyîṯˈem היה be קְדֹשִׁ֔ים qᵊḏōšˈîm קָדֹושׁ holy כִּ֥י kˌî כִּי that קָדֹ֖ושׁ qāḏˌôš קָדֹושׁ holy אָֽנִי׃ ʔˈānî אֲנִי i
11:45. ego sum Dominus qui eduxi vos de terra Aegypti ut essem vobis in Deum sancti eritis quia et ego sanctus sumFor I am the Lord, who brought you out of the land of Egypt, that I might be your God. You shall be holy, because I am holy.
45. For 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.
11:45. For I am the Lord, who led you away from the land of Egypt, so that I would be your God; you shall be holy, for I am Holy.
11:45. For I [am] the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I [am] holy.
For I [am] the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I [am] holy:

45: ибо Я--Господь, выведший вас из земли Египетской, чтобы быть вашим Богом. Итак будьте святы, потому что Я свят.
11:45
ὅτι οτι since; that
ἐγώ εγω I
εἰμι ειμι be
κύριος κυριος lord; master
ο the
ἀναγαγὼν αναγω lead up; head up
ὑμᾶς υμας you
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
εἶναι ειμι be
ὑμῶν υμων your
θεός θεος God
καὶ και and; even
ἔσεσθε ειμι be
ἅγιοι αγιος holy
ὅτι οτι since; that
ἅγιός αγιος holy
εἰμι ειμι be
ἐγὼ εγω I
κύριος κυριος lord; master
11:45
כִּ֣י׀ kˈî כִּי that
אֲנִ֣י ʔᵃnˈî אֲנִי i
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
הַֽ hˈa הַ the
מַּעֲלֶ֤ה mmaʕᵃlˈeh עלה ascend
אֶתְכֶם֙ ʔeṯᵊḵˌem אֵת [object marker]
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
לִ li לְ to
הְיֹ֥ת hᵊyˌōṯ היה be
לָכֶ֖ם lāḵˌem לְ to
לֵ לְ to
אלֹהִ֑ים ʔlōhˈîm אֱלֹהִים god(s)
וִ wi וְ and
הְיִיתֶ֣ם hᵊyîṯˈem היה be
קְדֹשִׁ֔ים qᵊḏōšˈîm קָדֹושׁ holy
כִּ֥י kˌî כִּי that
קָדֹ֖ושׁ qāḏˌôš קָדֹושׁ holy
אָֽנִי׃ ʔˈānî אֲנִי i
11:45. ego sum Dominus qui eduxi vos de terra Aegypti ut essem vobis in Deum sancti eritis quia et ego sanctus sum
For I am the Lord, who brought you out of the land of Egypt, that I might be your God. You shall be holy, because I am holy.
11:45. For I am the Lord, who led you away from the land of Egypt, so that I would be your God; you shall be holy, for I am Holy.
11:45. For I [am] the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I [am] holy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:45: that bringeth: Exo 6:7; Psa 105:43-45
be holy: Lev 11:44; Exo 6:7, Exo 20:2; Psa 105:43-45; Hos 11:1; Th1 4:7
John Gill
11:45 For I am the Lord that bringeth you up out of the land of Egypt,.... He had brought them out of it, and was now bringing them on in the wilderness towards Canaan's land, in order to settle them there; and this is observed, to show what obligations they lay under to him to observe his commands; for since he had done such great things for them, it became them to be obedient to him in all things: and the more, since his end herein was, as he observes to them,
to be your God; to make it appear that he was their God, and they were his special people, whom he had chosen for himself above all people upon the earth; that he was their King and their God, to protect and defend them, to provide for them, and take care of them, and bestow all good things on them proper for them:
ye shall therefore be holy, for I am holy; separate from all others as he was, living holy lives and conversations, agreeably to his will made known to them, in imitation or him who had chosen and called them to be his people; for, since holiness is his nature, it becomes them who are his house and family, his subjects and people.
John Wesley
11:45 That bringeth you up out of Egypt - This was a reason why they should chearfully submit to distinguishing laws, who had been so honoured with distinguishing favours.
11:4611:46: Ա՛յս օրէն լինիցի վասն անասնոց՝ եւ թռչնոց եւ ամենայն շնչոյ որ շրջիցի ՚ի ջուրս, եւ ամենայն շնչոյ որ շրջիցի ՚ի վերայ երկրի։
46 Ահա այս է անասունների եւ թռչունների, ջրերում եւ ցամաքում շարժուող բոլոր շնչաւորների վերաբերեալ օրէնքը,
46 Չորքոտանիներուն եւ թռչուններուն ու ջուրերուն մէջ շարժող բոլոր շնչաւոր կենդանիներուն եւ երկրի վրայ սողացող բոլոր կենդանիներուն օրէնքը այս է.
Այս օրէն լինիցի վասն անասնոց եւ թռչնոց եւ ամենայն շնչոյ որ շրջիցի ի ջուրս, եւ ամենայն շնչոյ որ շրջիցի ի վերայ երկրի:

11:46: Ա՛յս օրէն լինիցի վասն անասնոց՝ եւ թռչնոց եւ ամենայն շնչոյ որ շրջիցի ՚ի ջուրս, եւ ամենայն շնչոյ որ շրջիցի ՚ի վերայ երկրի։
46 Ահա այս է անասունների եւ թռչունների, ջրերում եւ ցամաքում շարժուող բոլոր շնչաւորների վերաբերեալ օրէնքը,
46 Չորքոտանիներուն եւ թռչուններուն ու ջուրերուն մէջ շարժող բոլոր շնչաւոր կենդանիներուն եւ երկրի վրայ սողացող բոլոր կենդանիներուն օրէնքը այս է.
zohrab-1805▾ eastern-1994▾ western am▾
11:4646: Вот закон о скоте, о птицах, о всех животных, живущих в водах, и о всех животных, пресмыкающихся по земле,
11:46 οὗτος ουτος this; he ὁ ο the νόμος νομος.1 law περὶ περι about; around τῶν ο the κτηνῶν κτηνος livestock; animal καὶ και and; even τῶν ο the πετεινῶν πετεινον bird καὶ και and; even πάσης πας all; every ψυχῆς ψυχη soul τῆς ο the κινουμένης κινεω stir; shake ἐν εν in τῷ ο the ὕδατι υδωρ water καὶ και and; even πάσης πας all; every ψυχῆς ψυχη soul ἑρπούσης ερπω in; on τῆς ο the γῆς γη earth; land
11:46 זֹ֣את zˈōṯ זֹאת this תֹּורַ֤ת tôrˈaṯ תֹּורָה instruction הַ ha הַ the בְּהֵמָה֙ bbᵊhēmˌā בְּהֵמָה cattle וְ wᵊ וְ and הָ hā הַ the עֹ֔וף ʕˈôf עֹוף birds וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul הַֽ hˈa הַ the חַיָּ֔ה ḥayyˈā חַי alive הָ hā הַ the רֹמֶ֖שֶׂת rōmˌeśeṯ רמשׂ creep בַּ ba בְּ in † הַ the מָּ֑יִם mmˈāyim מַיִם water וּ û וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul הַ ha הַ the שֹּׁרֶ֥צֶת ššōrˌeṣeṯ שׁרץ swarm עַל־ ʕal- עַל upon הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:46. ista est lex animantium et volucrum et omnis animae viventis quae movetur in aqua et reptat in terraThis is the law of beasts and fowls, and of every living creature that moveth in the waters, and creepeth on the earth:
46. This is the law of the beast, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth:
11:46. This is the law of animals and flying things, and of every living soul that moves in the waters or creeps upon the land,
11:46. This [is] the law of the beasts, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth:
This [is] the law of the beasts, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth:

46: Вот закон о скоте, о птицах, о всех животных, живущих в водах, и о всех животных, пресмыкающихся по земле,
11:46
οὗτος ουτος this; he
ο the
νόμος νομος.1 law
περὶ περι about; around
τῶν ο the
κτηνῶν κτηνος livestock; animal
καὶ και and; even
τῶν ο the
πετεινῶν πετεινον bird
καὶ και and; even
πάσης πας all; every
ψυχῆς ψυχη soul
τῆς ο the
κινουμένης κινεω stir; shake
ἐν εν in
τῷ ο the
ὕδατι υδωρ water
καὶ και and; even
πάσης πας all; every
ψυχῆς ψυχη soul
ἑρπούσης ερπω in; on
τῆς ο the
γῆς γη earth; land
11:46
זֹ֣את zˈōṯ זֹאת this
תֹּורַ֤ת tôrˈaṯ תֹּורָה instruction
הַ ha הַ the
בְּהֵמָה֙ bbᵊhēmˌā בְּהֵמָה cattle
וְ wᵊ וְ and
הָ הַ the
עֹ֔וף ʕˈôf עֹוף birds
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
נֶ֣פֶשׁ nˈefeš נֶפֶשׁ soul
הַֽ hˈa הַ the
חַיָּ֔ה ḥayyˈā חַי alive
הָ הַ the
רֹמֶ֖שֶׂת rōmˌeśeṯ רמשׂ creep
בַּ ba בְּ in
הַ the
מָּ֑יִם mmˈāyim מַיִם water
וּ û וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
נֶ֖פֶשׁ nˌefeš נֶפֶשׁ soul
הַ ha הַ the
שֹּׁרֶ֥צֶת ššōrˌeṣeṯ שׁרץ swarm
עַל־ ʕal- עַל upon
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
11:46. ista est lex animantium et volucrum et omnis animae viventis quae movetur in aqua et reptat in terra
This is the law of beasts and fowls, and of every living creature that moveth in the waters, and creepeth on the earth:
11:46. This is the law of animals and flying things, and of every living soul that moves in the waters or creeps upon the land,
11:46. This [is] the law of the beasts, and of the fowl, and of every living creature that moveth in the waters, and of every creature that creepeth upon the earth:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:46: This: The distinction of clean and unclean animals (see note on Lev 11:2) existed even before the flood, though it probably then only related to sacrifices; but at this time we find there were very particular laws enacted respecting the diet of the people, and the ceremonial uncleanness contracted by touching the carcases of unclean animals. The reasons for the enactment of these laws seem to be:
1. As a test of obedience, and to teach the Israelites habits of self-denial, and the government of their appetites.
2. To keep them distinct from other nations, and consequently from their idolatrous usages, by throwing hindrances in the way of their social intercourse; for these distinctions were applicable both to persons and things. The Canaanites not only ate the animals prohibited by Moses, which we usually eat, but others also, among which dogs were one. Besides, many of those declared unclean were sacred among the heathen, and sacrificed to their gods.
3. Because those prohibited were innutritive and unwholesome; as the swine, the flesh of which being strong and difficult to digest, affords a very gross aliment, and produces, especially in hot climates, cutaneous, scrophulous, and scorbutic disorders, as the itch, leprosy, etc.
Lev 7:37, Lev 14:54, Lev 15:32; Eze 43:12
Carl Friedrich Keil and Franz Delitzsch
11:46
Lev 11:46, Lev 11:47 contain the concluding formula to the whole of this law. If we take a survey, in closing, of the animals that are enumerated as unclean and not suitable for food, we shall find that among the larger land animals they were chiefly beasts of prey, that seize upon other living creatures and devour them in their blood; among the water animals, all snake-like fishes and slimy shell-fish; among birds, the birds of prey, which watch for the life of other animals and kill them, the marsh-birds, which live on worms, carrion, and all kinds of impurities, and such mongrel creatures as the ostrich, which lives in the desert, and the bat, which flies about in the dark; and lastly, all the smaller animals, with the exception of a few graminivorous locusts, but more especially the snake-like lizards, - partly because they called to mind the old serpent, partly because they crawled in the dust, seeking their food in mire and filth, and suggested the thought of corruption by the slimy nature of their bodies. They comprised, in fact, all such animals as exhibited more or less the darker type of sin, death, and corruption; and it was on this ethical ground alone, and not for all kinds of sanitary reasons, or even from political motives, that the nation of Israel, which was called to sanctification, was forbidden to eat them. It is true there are several animals mentioned as unclean, e.g., the ass, the camel, and others, in which we can no longer recognise this type. But we must bear in mind, that the distinction between clean animals and unclean goes back to the very earliest times (Gen 7:2-3), and that in relation to the large land animals, as well as to the fishes, the Mosaic law followed the marks laid down by tradition, which took its rise in the primeval age, whose childlike mind, acute perception, and deep intuitive insight into nature generally, discerned more truly and essentially the real nature of the animal creation than we shall ever be able to do, with thoughts and perceptions disturbed as ours are by the influences of unnatural and ungodly culture.
(Note: "In its direct and deep insight into the entire nexus of the physical, psychical, and spiritual world, into the secret correspondences of the cosmos and nomos, this sense for nature anticipated discoveries which we shall never make with our ways of thinking, but which a purified humanity, when looking back from the new earth, will fully understand, and will no longer only 'see through a glass darkly.'" - Leyrer, Herzog's Cycl.)
John Gill
11:46 This is the law of the beasts,.... Clean and unclean, what were to be eaten, and what not,
and of the fowl; Lev 11:2 the unclean ones, which are particularly mentioned that they might be avoided, all others excepting them being allowed:, Lev 11:13.
and of every living creature that moveth in the waters; all sorts of fish in the sea, rivers, ponds, and pools, such as have fins and scales, these were to be eaten, but, if they had neither, were forbidden:, Lev 11:9.
and of every creature that creepeth upon the earth; eight of which are mentioned particularly, which, when dead, defiled by touching; and all others are forbidden to be eaten, Lev 11:29 together with such creeping things that fly, excepting those that had legs above their feet to leap with, Lev 11:20. This is a recapitulation of the several laws respecting them, though not in the exact order in which they are delivered in this chapter.
John Wesley
11:46 This is the law - It was so, as long the Mosaic dispensation lasted. But under the gospel we find it expressly repealed by a voice from heaven, Acts 10:15. Let us therefore bless God, that to us every creature of God is good, and nothing to be refused.
11:4711:47: Որոշել ՚ի մէջ սրբոյն եւ ՚ի մէջ անսրբոյն. եւ խելամո՛ւտ առնել զորդիսդ Իսրայէլի ՚ի մէջ ուտելեացն կենդանածնաց. եւ ՚ի մէջ չուտելեացն անասնոց[995]։[995] Յօրինակին վրիպանօք գրեալ էր. ՚Ի մէջ ուստերացն կենդանածնաց։
47 որպէսզի դուք կարողանաք զանազանութիւն դնել մաքուրի եւ անմաքուրի միջեւ, եւ որպէսզի Իսրայէլի որդիներին սովորեցնէք, թէ որոնք են ուտելի կենդանիները, եւ որոնք են ոչ ուտելի անասունները”»:
47 Որպէս զի անմաքուրին ու մաքուրին մէջտեղ եւ ուտուելու անասունին ու չուտուելու անասունին մէջտեղ տարբերութիւն դնէք»։
որոշել ի մէջ սրբոյն եւ ի մէջ անսրբոյն, եւ խելամուտ առնել զորդիսդ Իսրայելի ի մէջ ուտելեացն կենդանածնաց եւ ի մէջ չուտելեաց անասնոց:

11:47: Որոշել ՚ի մէջ սրբոյն եւ ՚ի մէջ անսրբոյն. եւ խելամո՛ւտ առնել զորդիսդ Իսրայէլի ՚ի մէջ ուտելեացն կենդանածնաց. եւ ՚ի մէջ չուտելեացն անասնոց[995]։
[995] Յօրինակին վրիպանօք գրեալ էր. ՚Ի մէջ ուստերացն կենդանածնաց։
47 որպէսզի դուք կարողանաք զանազանութիւն դնել մաքուրի եւ անմաքուրի միջեւ, եւ որպէսզի Իսրայէլի որդիներին սովորեցնէք, թէ որոնք են ուտելի կենդանիները, եւ որոնք են ոչ ուտելի անասունները”»:
47 Որպէս զի անմաքուրին ու մաքուրին մէջտեղ եւ ուտուելու անասունին ու չուտուելու անասունին մէջտեղ տարբերութիւն դնէք»։
zohrab-1805▾ eastern-1994▾ western am▾
11:4747: чтобы отличать нечистое от чистого, и животных, которых можно есть, от животных, которых есть не должно.
11:47 διαστεῖλαι διαστελλω enjoin; distinctly command ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ἀκαθάρτων ακαθαρτος unclean καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the καθαρῶν καθαρος clean; clear καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ζωογονούντων ζωογονεω produce life; make live τὰ ο the ἐσθιόμενα εσθιω eat; consume καὶ και and; even ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the ζωογονούντων ζωογονεω produce life; make live τὰ ο the μὴ μη not ἐσθιόμενα εσθιω eat; consume
11:47 לְ lᵊ לְ to הַבְדִּ֕יל havdˈîl בדל separate בֵּ֥ין bˌên בַּיִן interval הַ ha הַ the טָּמֵ֖א ṭṭāmˌē טָמֵא unclean וּ û וְ and בֵ֣ין vˈên בַּיִן interval הַ ha הַ the טָּהֹ֑ר ṭṭāhˈōr טָהֹר pure וּ û וְ and בֵ֤ין vˈên בַּיִן interval הַֽ hˈa הַ the חַיָּה֙ ḥayyˌā חַיָּה wild animal הַֽ hˈa הַ the נֶּאֱכֶ֔לֶת nneʔᵉḵˈeleṯ אכל eat וּ û וְ and בֵין֙ vên בַּיִן interval הַֽ hˈa הַ the חַיָּ֔ה ḥayyˈā חַיָּה wild animal אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לֹ֥א lˌō לֹא not תֵאָכֵֽל׃ פ ṯēʔāḵˈēl . f אכל eat
11:47. ut differentias noveritis mundi et inmundi et sciatis quid comedere et quid respuere debeatisThat you may know the differences of the clean, and unclean, and know what you ought to eat, and what to refuse.
47. to make a difference between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten.
11:47. so that you may know the difference between clean and unclean, and so that you may know what you ought to eat, and what you ought to refuse.
11:47. To make a difference between the unclean and the clean, and between the beast that may be eaten and the beast that may not be eaten.
To make a difference between the unclean and the clean, and between the beast that may be eaten and the beast that may not be eaten:

47: чтобы отличать нечистое от чистого, и животных, которых можно есть, от животных, которых есть не должно.
11:47
διαστεῖλαι διαστελλω enjoin; distinctly command
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ἀκαθάρτων ακαθαρτος unclean
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
καθαρῶν καθαρος clean; clear
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ζωογονούντων ζωογονεω produce life; make live
τὰ ο the
ἐσθιόμενα εσθιω eat; consume
καὶ και and; even
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
ζωογονούντων ζωογονεω produce life; make live
τὰ ο the
μὴ μη not
ἐσθιόμενα εσθιω eat; consume
11:47
לְ lᵊ לְ to
הַבְדִּ֕יל havdˈîl בדל separate
בֵּ֥ין bˌên בַּיִן interval
הַ ha הַ the
טָּמֵ֖א ṭṭāmˌē טָמֵא unclean
וּ û וְ and
בֵ֣ין vˈên בַּיִן interval
הַ ha הַ the
טָּהֹ֑ר ṭṭāhˈōr טָהֹר pure
וּ û וְ and
בֵ֤ין vˈên בַּיִן interval
הַֽ hˈa הַ the
חַיָּה֙ ḥayyˌā חַיָּה wild animal
הַֽ hˈa הַ the
נֶּאֱכֶ֔לֶת nneʔᵉḵˈeleṯ אכל eat
וּ û וְ and
בֵין֙ vên בַּיִן interval
הַֽ hˈa הַ the
חַיָּ֔ה ḥayyˈā חַיָּה wild animal
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
לֹ֥א lˌō לֹא not
תֵאָכֵֽל׃ פ ṯēʔāḵˈēl . f אכל eat
11:47. ut differentias noveritis mundi et inmundi et sciatis quid comedere et quid respuere debeatis
That you may know the differences of the clean, and unclean, and know what you ought to eat, and what to refuse.
11:47. so that you may know the difference between clean and unclean, and so that you may know what you ought to eat, and what you ought to refuse.
11:47. To make a difference between the unclean and the clean, and between the beast that may be eaten and the beast that may not be eaten.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:47: Lev 10:10; Eze 44:23; Mal 3:18; Rom 14:2, Rom 14:3, Rom 14:13-23
John Gill
11:47 To make a difference between the unclean and the clean,.... Whether of beasts, fish, fowl, and flying creeping things:
and between the beast that may be eaten, and the beast that may not be eaten; the former clause takes in all in general, this instances in a particular sort of creatures; and the first mentioned of which, that might be eaten, are, that part the hoof, are cloven footed, and chew the cud; and that might not, that chew the cud, but divide not the hoof, or divide the hoof, but chew not the cud; and now, by such like descriptions and distinctions of the creatures treated of, the Israelites would be able to make a difference between the one and the other, and know what was to be eaten, and what not.
Robert Jamieson, A. R. Fausset and David Brown
11:47 make a difference between the unclean and the clean--that is, between animals used and not used for food. It is probable that the laws contained in this chapter were not entirely new, but only gave the sanction of divine enactment to ancient usages. Some of the prohibited animals have, on physiological grounds, been everywhere rejected by the general sense or experience of mankind; while others may have been declared unclean from their unwholesomeness in warm countries or from some reasons, which are now imperfectly known, connected with contemporary idolatry.