Deuteronomy 14:6
You may eat any animal that has a split hoof divided in two and that chews the cud.
You may eat
This phrase establishes a divine permission granted to the Israelites regarding dietary laws. The Hebrew root for "eat" is "אָכַל" (akal), which not only refers to the physical act of consuming food but also implies a deeper spiritual nourishment. In the context of the Israelites, this permission is a reminder of God's provision and care, setting them apart as a holy people with specific guidelines that reflect their covenant relationship with Him.

any animal
The term "animal" here is derived from the Hebrew word "בְּהֵמָה" (behemah), which generally refers to beasts or cattle. This broad category is then narrowed by specific criteria, emphasizing the importance of discernment and obedience in the Israelites' daily lives. The inclusion of "any" suggests a wide range of choices within the given parameters, highlighting God's generosity and the abundance of His creation.

that has a split hoof
The phrase "split hoof" is translated from the Hebrew "פַּרְסָה" (parsa), meaning a divided or cloven hoof. This physical characteristic serves as a clear, observable sign for the Israelites to distinguish between clean and unclean animals. The split hoof symbolizes separation and distinction, reflecting the call for the Israelites to be set apart from other nations in their practices and lifestyle.

divided in two
This further specification of the hoof being "divided in two" underscores the importance of precision in following God's commandments. The Hebrew word "שָׁסַע" (shasa) means to cleave or split, reinforcing the idea of separation. This detail ensures that the Israelites are meticulous in their obedience, which is a reflection of their reverence for God's holiness and their commitment to His laws.

and that chews the cud
The phrase "chews the cud" comes from the Hebrew "גֵּרָה" (gerah), which refers to the process of ruminating or regurgitating food to chew it again. This characteristic is associated with animals that are considered clean and suitable for consumption. The act of chewing the cud symbolizes meditation and reflection, encouraging the Israelites to continually ponder and internalize God's Word, much like the repetitive process of rumination.

Persons / Places / Events
1. Moses
The author of Deuteronomy, who is delivering God's laws to the Israelites.

2. Israelites
The chosen people of God, receiving the laws as they prepare to enter the Promised Land.

3. Promised Land
The land of Canaan, which God promised to the descendants of Abraham, Isaac, and Jacob.

4. Clean and Unclean Animals
Categories of animals defined by God for dietary laws, distinguishing between what is permissible and what is not.

5. Mount Sinai
The place where Moses received the Law from God, which includes dietary instructions.
Teaching Points
Understanding Holiness
The dietary laws were a means to set Israel apart as a holy nation. Holiness involves obedience and distinctiveness in lifestyle.

Symbolism of Cleanliness
The physical act of eating clean animals symbolizes spiritual purity. Believers are called to discernment in their spiritual diet, focusing on what nourishes their faith.

Obedience to God's Commands
The Israelites were called to obey God's laws as an act of worship and trust. Today, believers are encouraged to obey God's Word, reflecting their love and commitment to Him.

Cultural and Spiritual Distinction
Just as the Israelites were distinct from surrounding nations, Christians are called to live counter-culturally, reflecting Christ in their actions and choices.

Freedom in Christ
While the Old Testament laws served a purpose, Christians are reminded of their freedom in Christ, who fulfilled the law. This freedom should be exercised with love and consideration for others.
Bible Study Questions
1. How do the dietary laws in Deuteronomy 14:6 reflect God's desire for His people to be set apart?

2. In what ways can the principle of distinguishing between clean and unclean be applied to our spiritual lives today?

3. How does the New Testament teaching on food and purity (e.g., Acts 10, Mark 7) influence our understanding of Old Testament dietary laws?

4. What are some modern-day practices or habits that might parallel the concept of "clean" and "unclean" in our spiritual walk?

5. How can we balance the freedom we have in Christ with the responsibility to live a life that honors God and edifies others?
Connections to Other Scriptures
Leviticus 11
This chapter provides a detailed list of clean and unclean animals, offering a parallel to the dietary laws in Deuteronomy.

Acts 10
Peter's vision of clean and unclean animals, which signifies the removal of dietary restrictions for Christians and the inclusion of Gentiles.

Genesis 7
The account of Noah's Ark, where God distinguishes between clean and unclean animals for sacrificial purposes.

Mark 7
Jesus' teaching on what truly defiles a person, emphasizing the heart over dietary laws.

Romans 14
Paul's discussion on Christian liberty, including the freedom to eat all foods, provided it does not cause another to stumble.
A Holy People Will Eat Sanctified ThingsR.M. Edgar Deuteronomy 14:3-11
Clean and UncleanJ. Orr Deuteronomy 14:3-21
Discrimination in MeatsD. Davies Deuteronomy 14:3-21
Food ProvidedHenry, MatthewDeuteronomy 14:4-20
Gilded SinH. Crosby, D. D.Deuteronomy 14:4-20
God's Provision for Man's TableHenry, MatthewDeuteronomy 14:4-20
People
Dishon, Hen, Levites, Moses, Shaphan
Places
Beth-baal-peor
Topics
Animal, Animals, Beast, Beasts, Bringing, Cheweth, Chews, Claws, Cleaveth, Cleaving, Cleft, Cloven, Crushed, Cud, Divided, Divides, Dividing, Division, Double, Eat, Foot, Hoof, Hoofs, Horn, Mouth, Open, Parteth, Quite, Split, Wholly
Dictionary of Bible Themes
Deuteronomy 14:1-21

     5773   abstinence, discipline

Deuteronomy 14:3-8

     4605   animals, religious role

Deuteronomy 14:3-20

     4438   eating
     5378   law, OT
     8269   holiness, separation from worldly

Deuteronomy 14:3-21

     4478   meat
     7424   ritual law

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

Parable of the Pharisee and Publican.
^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that
J. W. McGarvey—The Four-Fold Gospel

Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in
John Bunyan—Grace Abounding to the Chief of Sinners

In Judaea
If Galilee could boast of the beauty of its scenery and the fruitfulness of its soil; of being the mart of a busy life, and the highway of intercourse with the great world outside Palestine, Judaea would neither covet nor envy such advantages. Hers was quite another and a peculiar claim. Galilee might be the outer court, but Judaea was like the inner sanctuary of Israel. True, its landscapes were comparatively barren, its hills bare and rocky, its wilderness lonely; but around those grey limestone
Alfred Edersheim—Sketches of Jewish Social Life

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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