TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 11:1–8.
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 9:13), 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 43:32. And even before the flood there was a distinction of beasts into clean and not clean (Gen 7:2), 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, etc., 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 (Deu 14:4, Deu 14:5), 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 65:4), 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.
Historical interpretation
Four Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The all-wise Educator, by the lips of Moses, compared association with corrupt men to living with swine when he forbade the ancient people to partake of swine. He made it plain in those words that they who invoke God should not seek the company of the unclean who, like swine, revel in bodily pleasures and filthy habits of life and impure delights, itching for evil-minded pleasures of sex.
He adds too that they are not to eat “kite or mastophage or eagle,” meaning “You shall not go near those who make their livelihood by plundering others.” He says other similar things under some sort of allegory.
It is then proper that the barbarian philosophy, on which it is our business to speak, should prophesy also obscurely and by symbols, as was evinced. Such are the injunctions of Moses: “These common things, the sow, the hawk, the eagle and the raven, are not to be eaten.” For the sow is the emblem of voluptuous and unclean lust of food and lecherous and filthy licentiousness in venery, always prurient, and material, and lying in the mire and fattening for slaughter and destruction.
Fish with rough scales are considered clean, just as persons with austere, rough, unpolished, steadfast and grave traits are commended. Fish without scales are considered unclean, just as loose, fickle, insincere and effeminate traits are censured. What does the law mean when it states, “You shall not eat the camel”? From the example of an animal, it censures an unruly life and one distorted by unpleasantness. What does the law mean when it forbids one to partake of the flesh of swine? It condemns, you can be sure, a foul and filthy life—one that delights in sordid vices by placing its supreme good not in nobility of spirit but in the flesh alone. What does the law want to indicate when it forbids the hare? It denounces nervous, effeminate men. Who would use as food the flesh of the weasel? In it the law condemns theft.Who would dare partake of the skink? The law abhors a capricious and fickle life. Who would eat the newt? The law detests aberrations of the mind. Who would dare partake of the hawk, the kite or the eagle? The law hates marauders and those who live by violence. Who does not loathe the vulture? The law execrates those who look for booty in someone else’s death. Who would eat the crow? The law detests immoral and shady intentions. When the law prohibits ostrich, it disapproves of intemperance. When it condemns the nightjar, it hates those who shun the light of truth. When it bans the swan, it loathes stiff-necked pride. When it excludes the heron, it dislikes a garrulous and undisciplined tongue. When it detests the bat, it condemns those who seek out the darkness of error that is like night. The law execrates these and similar characteristics in animals. Since the animals, however, are born with such characteristics, they are without reproach. Conversely such qualities are reprehensible in humanity, which was not created with them but learns from them by comparison with contrary nature, through the exercise of their own error.
Believing people are forbidden to use fish without its fins for food. Fish with fins and scales even leap up above the water. What do the fish with fins represent if not chosen souls? They alone pass over into the body of the heavenly church.
Continue studying Leviticus 11:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Leviticus 11:6 is a specific declaration within God's comprehensive dietary laws for ancient Israel, identifying the hare as an unclean animal. This prohibition is predicated on the observation that while the hare exhibits a behavior resembling cud-chewing, it crucially lacks a divided hoof. Such distinctions were not arbitrary but were divinely instituted to establish Israel's unique identity, foster ritual purity, and cultivate disciplined obedience to God's covenant commands, thereby setting them apart as a holy nation consecrated to Yahweh.
Context
Literary Context
Leviticus 11:6 is strategically placed within the broader legislative framework of Leviticus 11, a chapter dedicated entirely to the detailed dietary regulations for the Israelite community. The chapter commences with a foundational declaration from God to Moses and Aaron, introducing the concept of clean and unclean animals (Leviticus 11:1-2). The general criteria for permissible land animals are established in Leviticus 11:3: they must both chew the cud and have a cloven hoof. Verses 4-7 then meticulously list specific animals that fail to meet both criteria, thus rendering them unclean. The camel, coney (hyrax), and hare are presented as animals that appear to chew the cud but lack divided hooves, while the pig is noted for having a divided hoof but not chewing the cud. Therefore, Leviticus 11:6 functions as a concrete application of these general principles, reinforcing the stringent boundaries of permissible food consumption and contributing to the chapter's overarching theme of distinguishing between the holy and the common. The chapter culminates with a powerful summary statement, emphasizing the theological purpose of these laws: to enable Israel to differentiate between the clean and the unclean, and to underscore God's own holiness (Leviticus 11:44-47).
Historical & Cultural Context
The dietary laws, including the specific prohibition of the hare, were fundamental to the covenant relationship between Yahweh and Israel in the ancient Near East. In contrast to surrounding nations who often consumed a wide array of animals and engaged in practices associated with idolatry and pagan worship, these divine regulations provided a tangible and constant means for Israel to express their unique identity and separation. These laws were not primarily for health or hygiene, though they may have had incidental benefits, but served a profound theological purpose: to instruct Israel in holiness, purity, and the vital importance of obedience to divine revelation. The distinction between clean and unclean animals permeated daily life, serving as a perpetual reminder to the Israelites of their consecrated status as a people set apart for God. The act of eating, a fundamental human activity, was transformed into a regular opportunity to affirm their covenant identity and their commitment to a holy God, standing in stark contrast to the dietary customs of their neighbors who often partook of animals deemed abominable by Israelite law.
Key Themes
This verse significantly contributes to several key theological and narrative themes prevalent throughout the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness, which is central to Leviticus. God, being inherently holy, calls His people to reflect His character in all aspects of their lives, including their diet (Leviticus 19:2). The dietary laws serve as a practical outworking of this call to holiness, creating a tangible boundary between Israel and the surrounding pagan nations. This leads to the theme of Separation and Distinction, where Israel is commanded to be distinct from other peoples, both ritually and morally. The laws reinforce their identity as a peculiar people, set apart for Yahweh's purposes (Exodus 19:5-6). Furthermore, the laws underscore the theme of Obedience and Covenant Faithfulness. Adherence to these detailed regulations was a demonstration of Israel's loyalty to the covenant established at Sinai, teaching them the importance of submitting to God's revealed will, even in seemingly mundane matters. Finally, there is an underlying theme of Order and Creation. The distinctions between clean and unclean animals can be seen as reflecting a divine order, reinforcing the boundaries and classifications established in the creation account, and reminding humanity of God's sovereign design over all things (Genesis 1:24-25).
Exposition and Analysis
Key Word Analysis
This Hebrew term specifically refers to the hare or rabbit, an animal commonly found in the ancient Near East. The inclusion of the hare in this list highlights a specific observation made by the ancient Israelites regarding its feeding habits, which, to the human eye, resembled the rumination process of cud-chewing animals.
This feminine noun denotes a claw or, more specifically, a split hoof. It represents one of the two crucial anatomical criteria for determining the ritual cleanness of land animals. The absence of this characteristic, as in the case of the hare, rendered an animal unclean and therefore forbidden for consumption.
Derived from a root meaning "foul," this term signifies ritual impurity in a religious sense. When applied to animals, it means they are defiled or polluted, making them unfit for consumption by the Israelites. This designation does not imply moral badness but rather a status outside the divinely ordained boundaries of purity for God's covenant people.
Verse Breakdown
"And the hare, because he cheweth the cud,"
This initial clause introduces the specific animal under consideration, the hare, and acknowledges an observable behavior—its apparent "chewing of the cud." To the ancient observer, the hare's practice of re-ingesting soft fecal pellets (coprophagy) would have visually mimicked the rumination process of cud-chewing animals. This characteristic, if it were the sole criterion, might suggest cleanness.
"but divideth not the hoof;"
This critical second clause presents the disqualifying factor. Despite the first observation, the hare definitively lacks the cloven or split hoof, which was the second non-negotiable anatomical requirement for a clean land animal under the Mosaic Law. This absence places it squarely in the category of forbidden animals.
"he [is] unclean unto you."
This concluding declaration pronounces the divine verdict. Based on its failure to meet both established criteria (specifically the lack of a divided hoof), the hare is explicitly designated as ritually impure and therefore forbidden for consumption by the Israelites. This command unequivocally underscores God's absolute authority in defining purity and impurity for His covenant people.
Literary Devices
Leviticus 11:6 masterfully employs several literary devices to convey its precise legal and theological message. The most prominent device is Categorization, as the verse systematically places the hare into the "unclean" category by applying a set of divinely established criteria. This categorization is integral to the larger Legal Formula that structures the entire chapter, consistently applying the dual requirements of "chewing the cud" and "having a cloven hoof." The verse also utilizes Contrast, highlighting the hare's possession of one characteristic (appearing to chew the cud) in direct opposition to its lack of the other essential characteristic (not dividing the hoof). This stark contrast serves to justify its unclean status and reinforce the necessity of meeting both conditions. Furthermore, there is an element of Precision in the detailed description of the animal's characteristics, demonstrating the meticulous nature of God's law and the absolute importance of adherence to specific divine requirements for maintaining ritual purity.
Theological and Thematic Connections
The dietary laws, vividly exemplified by the prohibition of the hare in Leviticus 11:6, were far from arbitrary regulations; they were profoundly theological. They served as a tangible expression of Israel's unique covenant relationship with God, emphasizing the foundational themes of holiness, separation, and unreserved obedience. By adhering to these distinctive regulations, Israel visibly demonstrated their identity as a people consecrated to Yahweh, set apart from the pagan nations that surrounded them. This distinction reinforced the profound concept that God's people were called to reflect His holy character in every facet of their lives, including their daily consumption. The laws cultivated a deep sense of discipline, discernment, and a constant, pervasive awareness of God's presence and His commands, thereby teaching them that true holiness extends even to seemingly mundane activities. Their very act of eating became a regular, tangible affirmation of their covenant identity and their unwavering commitment to a holy God.
Reflection and Application
While the specific dietary laws of the Old Covenant are understood by Christians to have been fulfilled or superseded in Christ, the profound underlying principles of holiness, discernment, and obedience remain profoundly relevant for believers today. For followers of Jesus, the emphasis shifts from ritual dietary purity to a deeper, more comprehensive spiritual purity and moral separation from the ungodly practices and values of the world. We are called to be holy because God is holy, applying discernment not merely to what we physically consume, but to what we consume spiritually, mentally, and emotionally—our entertainment choices, our relationships, the thoughts we entertain, and the actions we undertake. The meticulous nature of the Old Testament laws serves as a powerful reminder that God cares about every detail of our lives and calls us to live with intentionality and discipline, honoring Him in all things. Our lives, therefore, should visibly reflect our identity as God's redeemed people, set apart for His divine purposes in a world that often operates in direct opposition to His holy will.
Questions for Reflection
FAQ
Why was the hare considered unclean if it "chewed the cud"?
The Mosaic Law established two precise and non-negotiable criteria for land animals to be considered clean for consumption: they must both "chew the cud" (indicating they are ruminants) and "divide the hoof" (meaning they have cloven hooves). While the hare exhibits a behavior (coprophagy) that visually appears similar to chewing the cud, it critically fails the second requirement of having a cloven hoof. Because it did not meet both divinely mandated characteristics, it was definitively classified as unclean. This highlights the meticulous and absolute nature of God's commands in defining ritual purity for Israel, as outlined in Leviticus 11:3.
Are these Old Testament dietary laws still binding for Christians today?
No, the specific dietary laws of the Old Testament, including the prohibition of the hare in Leviticus 11:6, are generally understood by Christians to have been fulfilled and superseded by the New Covenant in Christ. Jesus Himself declared all foods clean, stating that nothing outside a person can defile them (Mark 7:19). Furthermore, the Apostle Peter's transformative vision in Acts 10:9-16 explicitly taught that God has made nothing unclean that He has cleansed, signifying the inclusion of Gentiles into the covenant without the burden of ceremonial laws. The New Testament emphasizes that the kingdom of God is not a matter of eating and drinking, but of righteousness, peace, and joy in the Holy Spirit (Romans 14:17). While the ceremonial laws are no longer binding, the underlying principles of holiness, discernment, and obedience to God's moral will remain eternally relevant for believers.
Christ-Centered Fulfillment
The dietary laws of the Old Covenant, including the specific prohibition of the hare in Leviticus 11:6, find their ultimate fulfillment and profound transformation in the person and work of Jesus Christ. These meticulously detailed laws served as a "shadow" pointing forward to a greater spiritual reality, functioning as a pedagogical tool to instruct Israel in the principles of holiness, separation, and the pervasive nature of sin, much like a guardian guiding a child until maturity (Galatians 3:24). With the advent of Christ, the need for ritual distinctions based on food was definitively abolished, as He Himself declared all foods clean, emphasizing that true defilement originates from within the heart, not from external consumption (Mark 7:19-23). This truth was further revealed to the Apostle Peter, who learned through a divine vision that God no longer considers anything impure that He has cleansed, signifying the breaking down of barriers between Jew and Gentile and the universal call to salvation (Acts 10:15). Jesus, as the perfect Lamb of God, fulfills the entire system of Old Testament purity laws by offering His own sinless life as the ultimate sacrifice, providing a cleansing that extends beyond mere outward ritual to an internal transformation of the conscience, making us truly holy and acceptable before God (Hebrews 9:13-14). Through His atoning work, believers are no longer defined by external regulations or dietary restrictions, but by their union with the Holy One, empowered by the Spirit to live lives of genuine spiritual purity and moral righteousness, reflecting God's holiness in all their conduct (1 Peter 1:15-16).