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■ 레위기 11장
1. 여호와께서 모세와 아론에게 고하여 그들에게 이르시되
And the Lord spake unto Moses and to Aaron , saying unto them,
2. 이스라엘 자손에게 고하여 이르라 육지 모든 짐승 중 너희의 먹을만한 생물은 이러하니
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. 짐승 중 무릇 굽이 갈라져 쪽발이 되고 새김질하는 것은 너희가 먹되
Whatsoever parteth the hoof , and is clovenfooted , and cheweth the cud , among the beasts , that shall ye eat .
4. 새김질하는 것이나 굽이 갈라진 짐승 중에도 너희가 먹지 못할 것은 이러하니 약대는 새김질은 하되 굽이 갈라지지 아니하였으므로 너희에게 부정하고
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. 사반도 새김질은 하되 굽이 갈라지지 아니하였으므로 너희에게 부정하고
And the coney , because he cheweth the cud , but divideth not the hoof ; he is unclean unto you.
6. 토끼도 새김질은 하되 굽이 갈라지지 아니하였으므로 너희에게 부정하고
And the hare , because he cheweth the cud , but divideth not the hoof ; he is unclean unto you.
7. 돼지는 굽이 갈라져 쪽발이로되 새김질을 못하므로 너희에게 부정하니
And the swine , though he divide the hoof , and be clovenfooted , yet he cheweth not the cud ; he is unclean to you.
8. 너희는 이 고기를 먹지 말고 그 주검도 만지지 말라 이것들은 너희에게 부정하니라
Of their flesh shall ye not eat , and their carcase shall ye not touch ; they are unclean to you.
9. 물에 있는 모든 것 중 너희의 먹을 만한 것은 이것이니 무릇 강과 바다와 다른 물에 있는 것 중에 지느러미와 비늘 있는 것은 너희가 먹되
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. 무릇 물에서 동하는 것과 무릇 물에서 사는 것 곧 무릇 강과 바다에 있는 것으로서 지느러미와 비늘 없는 것은 너희에게 가증한 것이라
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. 이들은 너희에게 가증한 것이니 너희는 그 고기를 먹지 말고 그 주검을 가증히 여기라
They shall be even an abomination unto you; ye shall not eat of their flesh , but ye shall have their carcases in abomination .
12. 수중 생물에 지느러미와 비늘 없는 것은 너희에게 가증하니라
Whatsoever hath no fins nor scales in the waters , that shall be an abomination unto you.
13. 새 중에 너희가 가증히 여길 것은 이것이라 이것들이 가증한즉 먹지 말지니 곧 독수리와 솔개와 어응과
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. 매와 매 종류와
And the vulture , and the kite after his kind ;
15. 까마귀 종류와
Every raven after his kind ;
16. 타조와 다호마스와 갈매기와 새매 종류와
And the owl , and the night hawk , and the cuckow , and the hawk after his kind ,
17. 올빼미와 노자와 부엉이와
And the little owl , and the cormorant , and the great owl ,
18. 따오기와 당아와 올응과
And the swan , and the pelican , and the gier eagle ,
19. 학과 황새 종류와 대승과 박쥐니라
And the stork , the heron after her kind , and the lapwing , and the bat .
20. 날개가 있고 네 발로 기어 다니는 곤충은 너희에게 가증하되
All fowls that creep , going upon all four , shall be an abomination unto you.
21. 오직 날개가 있고 네 발로 기어다니는 모든 곤충 중에 그 발에 뛰는 다리가 있어서 땅에서 뛰는 것은 너희가 먹을지니
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. 곧 그 중에 메뚜기 종류와 베짱이 종류와 귀뚜라미 종류와 팟종이 종류는 너희가 먹으려니와
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. 오직 날개가 있고 기어다니는 곤충은 다 너희에게 가증하니라
But all other flying creeping things , which have four feet , shall be an abomination unto you.
24. 이런 유는 너희를 부정케 하나니 누구든지 이것들의 주검을 만지면 저녁까지 부정할 것이며
And for these ye shall be unclean : whosoever toucheth the carcase of them shall be unclean until the even .
25. 무릇 그 주검을 옮기는 자는 그 옷을 빨지니 저녁까지 부정하리라
And whosoever beareth ought of the carcase of them shall wash his clothes , and be unclean until the even .
26. 무릇 굽이 갈라진 짐승 중에 쪽발이 아닌 것이나 새김질 아니하는 것의 주검은 다 네게 부정하니 만지는 자는 부정할 것이요
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. 네 발로 다니는 모든 짐승 중 발바닥으로 다니는 것은 다 네게 부정하니 그 주검을 만지는 자는 저녁까지 부정할 것이며
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. 그 주검을 옮기는 자는 그 옷을 빨지니 저녁까지 부정하리라 그것들이 네게 부정하니라
And he that beareth the carcase of them shall wash his clothes , and be unclean until the even : they are unclean unto you.
29. 땅에 기는 바 기는 것 중에 네게 부정한 것은 이러하니 곧 쪽제비와 쥐와 도마뱀 종류와
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. 합개와 육지 악어와 수궁과 사막 도마뱀과 칠면석척이라
And the ferret , and the chameleon , and the lizard , and the snail , and the mole .
31. 모든 기는 것 중 이것들은 네게 부정하니 무릇 그 주검을 만지는 자는 저녁까지 부정할 것이며
These are unclean to you among all that creep : whosoever doth touch them, when they be dead , shall be unclean until the even .
32. 이런 것 중 어떤 것의 주검이 목기에든지 의복에든지 가죽에든지 부대에든지 무론 무엇에 쓰는 그릇에든지 떨어지면 부정하여지리니 물에 담그라 저녁까지 부정하다가 정할 것이며
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. 그것 중 어떤 것이 어느 질그릇에 떨어지면 그 속에 있는 것이 다 부정하여지나니 너는 그 그릇을 깨뜨리라
And every earthen vessel , whereinto any of them falleth , whatsoever is in it shall be unclean ; and ye shall break it.
34. 먹을 만한 축축한 식물이 거기 담겼으면 부정하여질 것이요 그 같은 그릇의 마실 만한 마실 것도 부정할 것이며
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. 이런 것의 주검이 물건 위에 떨어지면 그것이 모두 부정하여지리니 화덕이든지 질탕관이든지 깨뜨려버리라 이것이 부정하여져서 너희에게 부정한 것이 되리라
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. 샘물이나 방축물 웅덩이는 부정하여지지 아니하되 그 주검에 다닥치는 것만 부정하여질 것이요
Nevertheless a fountain or pit , wherein there is plenty of water , shall be clean : but that which toucheth their carcase shall be unclean .
37. 이것들의 주검이 심을 종자에 떨어질지라도 그것이 정하거니와
And if any part of their carcase fall upon any sowing seed which is to be sown , it shall be clean .
38. 종자에 물을 더할 때에 그것이 그 위에 떨어지면 너희에게 부정하리라
But if any water be put upon the seed , and any part of their carcase fall thereon, it shall be unclean unto you.
39. 너희의 먹을 만한 짐승이 죽은 때에 그 사체를 만지는 자는 저녁까지 부정할 것이며
And if any beast , of which ye may eat , die ; he that toucheth the carcase thereof shall be unclean until the even .
40. 그것을 먹는 자는 그 옷을 빨 것이요 저녁까지 부정할 것이며 그 주검을 옮기는 자도 그 옷을 빨 것이요 저녁까지 부정하리라
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. 땅에 기어 다니는 모든 기는 것은 가증한즉 먹지 못할지니
And every creeping thing that creepeth upon the earth shall be an abomination ; it shall not be eaten .
42. 곧 땅에 기어다니는 모든 기는 것 중에 배로 밀어 다니는 것이나 네 발로 걷는 것이나 여러 발을 가진 것이라 너희가 먹지 말지니 이는 가증함이니라
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 .
43. 너희는 기는바 기어다니는 것을 인하여 자기로 가증하게 되게 말며 또한 그것을 인하여 스스로 더럽혀 부정하게 되게 말라
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. 나는 여호와 너희 하나님이라 내가 거룩하니 너희도 몸을 구별하여 거룩하게 하고 땅에 기는바 기어다니는 것으로 인하여 스스로 더럽히지 말라
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. 나는 너희의 하나님이 되려고 너희를 애굽 땅에서 인도하여 낸 여호와라 내가 거룩하니 너희도 거룩할지어다
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. 이는 짐승과 새와 물에서 움직이는 모든 생물과 땅에 기는 모든 기어다니는 것에 대한 규례니
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. 부정하고 정한 것과 먹을 생물과 먹지 못할 생물을 분별한 것이니라
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 .
■ 주석 보기
【레11:1 JFB】레11:1-47. Beasts That May and May Not Be Eaten.
1, 2. 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.
【레11:1 CWC】[WHAT TO EAT AND WHAT NOT TO EAT]
We begin at this chapter the consideration of that section of the book previously designated as "The Law of the Clean and Unclean."
Let us gather the facts by a series of questions, and then seek to learn what they mean. Read the verses and answer the questions, for that is the only way to approach a mastery of the lesson.
How is "beasts" translated in the R. V.? What creatures might Israel eat (3)? What exceptions were made (4-7)? How far did the prohibition extend (8)?
Of sea creatures what might be eaten (9)? How should others of them be regarded (12)? What were abominations among the fowls (13-20)? What might they eat of the fowls (21-22)?
And of the creeping creatures what were unclean (29-31)? How far did the uncleanness extend (32-35)? What exception in the case (36-37)? What reason is given for these prohibitions (44-45)?
Explanation and Application.
The laws are to be explained:
(1) On hygienic grounds, and as making for the physical well-being of the people. As a matter of fact, the Hebrews have always been marked by an immunity from sickness and especially infectious diseases as compared with other races.
This does not mean, however, that all nations are still subject to these laws. They were given to a people few in number, living in a small country, and under certain climatic conditions. But what is unwholesome as food in one part of the world may be the opposite in another, and hence when the Jewish religion is merged in the Christian, and become world-wide these laws are abrogated (행10:9-15; 갈4:1-3; 골2:20-22). The individual Christian is now left at liberty to exercise an enlightened judgment, under the law of love to Christ.
(2) On spiritual grounds, and as engraving on the mind an idea of holiness. From this point of view they are to be looked upon as the earlier laws touching the offerings and the priests. Each particular is so ordered as to reflect purity on all the rest, converging ray upon ray to bring out the great conception of what holiness is. Without these laws the world does not know the nature of holiness. It is an abstract quality which has no place in the thought of man except as derived from the outward separations, washings and consecrations of the Mosaic ritual. Holiness is not "wholeness" nor "entireness" merely, but an idea which signifies separation, higher qualities than common, devotion to sacred purposes, and then ultimately, wholeness in the sense of the moral purity -- Joseph A. Seiss, in Holy Types.
This holiness has to do with the body, and through it with the soul. There is, therefore, no religion in neglecting the body and ignoring the requirements for its health. To do this is to sin and to come short of the law of holiness (고전6:20, R. V.; 10:31).
(3) On dispensational grounds, and as preparing the nation for its share in the redemptive work of the earth. To execute its mission Israel must be kept distinct from other nations, "fenced in and barricaded against inroads of idolatry," which was accomplished by this system of religious dietetics. The difference between them was thus ever-present to their minds, touching at almost every point of every day life. Other peoples, like the Mohammedans have had such distinctions more or less, and it is stated that wherever they have been rigidly enforced as a part of a religious system the people in question have never changed their religion. We all know how it has been a wall of exclusion to the orthodox Jews which has withstood all the changes of these more than three millenniums.
(4) On symbolic grounds the flesh of certain animals being forbidden because typifying by their character certain sins and vices, while others, permitted as food, typified certain moral virtues. Hence the law was a "perpetual acted allegory" reminding Israel to abstain from these sins in the one case, and to practise those virtues in the other.
"The beastliness of sin" is a common expression, and God has suggested it in these laws. The sinner -- and we are all sinners by nature -- is unclean, filthy, disagreeable, noxious, brutish. Thank God, that although our uncleanness is intense, mercy holds out to us, and indicates typically in this chapter, a means of complete and eternal deliverance!
【레11:1 MHCC】What animals were clean and unclean.
—These laws seem to have been intended, 1. As a test of the people's obedience, as Adam was forbidden to eat of the tree of knowledge; and to teach them self-denial, and the government of their appetites. 2. To keep the Israelites distinct from other nations. Many also of these forbidden animals were objects of superstition and idolatry to the heathen. 3. The people were taught to make distinctions between the holy and unholy in their companions and intimate connexions. 4. The law forbad, not only the eating of the unclean beasts, but the touching of them. Those who would be kept from any sin, must be careful to avoid all temptations to it, or coming near it. The exceptions are very minute, and all were designed to call forth constant care and exactness in their obedience; and to teach us to obey. Whilst we enjoy our Christian liberty, and are free from such burdensome observances, we must be careful not to abuse our liberty. For the Lord hath redeemed and called his people, that they may be holy, even as he is holy. We must come out, and be separate from the world; we must leave the company of the ungodly, and all needless connexions with those who are dead in sin; we must be zealous of good works devoted followers of God, and companions of his people.
【레11:3 JFB】3-7. 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.
【레11:4 JFB】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.
【레11:5 JFB】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.
【레11:6 JFB】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].
【레11:7 JFB】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.
【레11:9 JFB】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].
【레11:12 JFB】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."
【레11:13 JFB】13-19. 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.
【레11:14 JFB】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.
【레11:15 JFB】15. the raven—including the crow, the pie.
【레11:16 JFB】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.
【레11:17 JFB】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 신14:17.]
the great owl—according to some, the Ibis of the Egyptians. It was well known to the Israelites, and so rendered by the Septuagint (신14:16; 사34:11): according to Parkhurst, the bittern, but not determined.
【레11:18 JFB】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 신14:17.]
【레11:19 JFB】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.
【레11:20 JFB】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.
【레11:21 JFB】21, 22. 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.
【레11:26 JFB】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.
【레11:29 JFB】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.
【레11:30 JFB】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.
【레11:31 JFB】31-35. 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.
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