Deuteronomy 14:10
Deuteronomy 14:10 in Multiple Translations
but you may not eat anything that does not have fins and scales; it is unclean for you.
And whatsoever hath not fins and scales ye may not eat; it is unclean unto you.
and whatsoever hath not fins and scales ye shall not eat; it is unclean unto you.
But any which have no skin-plates or wings for swimming, you may not take; they are unclean for you.
But you must not eat anything that does not have fins and scales. You must treat them as unclean.
And whatsoeuer hath no finnes nor scales, ye shall not eate: it shall be vncleane vnto you.
and anything which hath not fins and scales ye do not eat; unclean it [is] to you.
You shall not eat whatever doesn’t have fins and scales. It is unclean to you.
And whatever hath not fins and scales ye may not eat; it is unclean to you.
Such as are without fins and scales, you shall not eat, because they are unclean.
But anything else that lives in the water that does not have scales and fins, you must not eat, because if you eat them, you will become unacceptable to Yahweh.
Berean Amplified Bible — Deuteronomy 14:10
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Deuteronomy 14:10 Interlinear (Deep Study)
BIB
HEB
וְ/כֹ֨ל
אֲשֶׁ֧ר
אֵֽין
ל֛/וֹ
סְנַפִּ֥יר
וְ/קַשְׂקֶ֖שֶׂת
לֹ֣א
תֹאכֵ֑לוּ
טָמֵ֥א
ה֖וּא
לָ/כֶֽם
וְ/כֹ֨ל
kôl
H3605
all
Conj | N-ms
אֲשֶׁ֧ר
ʼăsher
H834
which
Rel
אֵֽין
ʼayin
H369
nothing
Part
ל֛/וֹ
Prep | Suff
סְנַפִּ֥יר
çᵉnappîyr
H5579
fin
N-ms
וְ/קַשְׂקֶ֖שֶׂת
qasqeseth
H7193
scale
Conj | N-fs
לֹ֣א
lôʼ
H3808
not
Part
תֹאכֵ֑לוּ
ʼâkal
H398
to eat
V-Qal-Imperf-2mp
טָמֵ֥א
ṭâmêʼ
H2931
unclean
Adj
ה֖וּא
hûwʼ
H1931
he/she/it
Pron
לָ/כֶֽם
Prep | Suff
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Deuteronomy 14:10
וְ/כֹ֨ל
kôl
H3605
"all"
Conj | N-ms
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
אֲשֶׁ֧ר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
אֵֽין
ʼayin
H369
"nothing"
Part
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Definition: 1) nothing, not, nought n 1a) nothing, nought neg 1b) not 1c) to have not (of possession) adv 1d) without w/prep 1e) for lack of
Usage: Occurs in 686 OT verses. KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare H370 (אַיִן). See also: Genesis 2:5; Deuteronomy 14:27; 1 Kings 15:22.
ל֛/וֹ
""
Prep | Suff
סְנַפִּ֥יר
çᵉnappîyr
H5579
"fin"
N-ms
This word refers to a fin, collectively. It is used to describe the fins of fish in the Bible. The term is simple and to the point.
Definition: fin
Usage: Occurs in 5 OT verses. KJV: fins. See also: Leviticus 11:9; Leviticus 11:12; Deuteronomy 14:10.
וְ/קַשְׂקֶ֖שֶׂת
qasqeseth
H7193
"scale"
Conj | N-fs
This Hebrew word refers to the scales of a fish or a coat of mail, like the armor worn by King Saul in 1 Samuel 17:38. It describes something that protects or covers. The KJV Bible translates it as mail or scale.
Definition: scale (of fish, water animals)
Usage: Occurs in 7 OT verses. KJV: mail, scale. See also: Leviticus 11:9; Deuteronomy 14:9; Ezekiel 29:4.
לֹ֣א
lôʼ
H3808
"not"
Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
תֹאכֵ֑לוּ
ʼâkal
H398
"to eat"
V-Qal-Imperf-2mp
This word means to eat or devour, and it's used in many stories, including when Jesus fed the 5000 with fish and bread in the book of Matthew. It's about taking in nourishment and being satisfied.
Definition: 1) to eat, devour, burn up, feed 1a) (Qal) 1a1) to eat (human subject) 1a2) to eat, devour (of beasts and birds) 1a3) to devour, consume (of fire) 1a4) to devour, slay (of sword) 1a5) to devour, consume, destroy (inanimate subjects - ie, pestilence, drought) 1a6) to devour (of oppression) 1b) (Niphal) 1b1) to be eaten (by men) 1b2) to be devoured, consumed (of fire) 1b3) to be wasted, destroyed (of flesh) 1c) (Pual) 1c1) to cause to eat, feed with 1c2) to cause to devour 1d) (Hiphil) 1d1) to feed 1d2) to cause to eat 1e) (Piel) 1e1) consume Aramaic equivalent: a.khal (אֲכַל "to devour" H0399)
Usage: Occurs in 703 OT verses. KJV: [idiom] at all, burn up, consume, devour(-er, up), dine, eat(-er, up), feed (with), food, [idiom] freely, [idiom] in...wise(-deed, plenty), (lay) meat, [idiom] quite. See also: Genesis 2:16; Leviticus 6:9; Numbers 24:8.
טָמֵ֥א
ṭâmêʼ
H2931
"unclean"
Adj
In the Bible, this Hebrew word means to be unclean in a spiritual sense, often due to sin or impurity, as seen in Leviticus. It can refer to people, places, or things. The concept is key to understanding biblical purity laws.
Definition: 1) unclean, impure 1a) ethically and religiously 1b) ritually 1c) of places
Usage: Occurs in 78 OT verses. KJV: defiled, [phrase] infamous, polluted(-tion), unclean. See also: Leviticus 5:2; Numbers 9:6; Isaiah 6:5.
ה֖וּא
hûwʼ
H1931
"he/she/it"
Pron
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Definition: pron 3p s 1) he, she, it 1a) himself (with emphasis) 1b) resuming subj with emphasis 1c) (with minimum emphasis following predicate) 1d) (anticipating subj) 1e) (emphasising predicate) 1f) that, it (neuter) demons pron 2) that (with article)
Usage: Occurs in 1693 OT verses. KJV: he, as for her, him(-self), it, the same, she (herself), such, that (...it), these, they, this, those, which (is), who. See also: Genesis 2:11; Genesis 32:19; Exodus 21:3.
לָ/כֶֽם
""
Prep | Suff
Study Notes — Deuteronomy 14:10
Show Verse Quote Highlights
Context — Clean and Unclean Animals
8as well as the pig; though it has a divided hoof, it does not chew the cud. It is unclean for you. You must not eat its meat or touch its carcass.
9Of all the creatures that live in the water, you may eat anything with fins and scales,
10but you may not eat anything that does not have fins and scales; it is unclean for you.
11You may eat any clean bird, 12but these you may not eat: the eagle, the bearded vulture, the black vulture,Deuteronomy 14:10 Summary
This verse is saying that God wants us to be careful about what we eat, and to only eat fish that have fins and scales. This is because God wants us to be set apart and to live in a way that is holy and pleasing to Him, as seen in Leviticus 11:44-45. By following God's commands, even in something as everyday as what we eat, we can show our love and obedience to Him, and live in a way that honors Him, as seen in 1 Corinthians 10:31. This principle can also be applied to other areas of our lives, as we seek to live in a way that is pleasing to God and brings glory to Him.
Frequently Asked Questions
What is the purpose of the dietary restrictions in Deuteronomy 14:10?
The dietary restrictions in Deuteronomy 14:10 serve to distinguish between clean and unclean animals, with the goal of setting the Israelites apart as a holy people, as seen in Leviticus 11:44-45 and Leviticus 20:26.
Are the dietary laws in Deuteronomy 14:10 still applicable to Christians today?
While the dietary laws in Deuteronomy 14:10 are not directly applicable to Christians today, the principle of seeking to honor God with our bodies remains, as seen in 1 Corinthians 6:19-20 and Romans 14:13-23.
What types of fish are considered clean according to Deuteronomy 14:10?
According to Deuteronomy 14:10, any fish with fins and scales are considered clean, such as salmon and tilapia, whereas fish like eels and sharks are not, as they do not have fins or scales, or do not meet the criteria outlined in Leviticus 11:9-12.
How do the dietary laws in Deuteronomy 14:10 relate to the concept of being 'set apart'?
The dietary laws in Deuteronomy 14:10 are part of a larger theme of being 'set apart' as a holy people, as seen in Deuteronomy 7:6 and 1 Peter 2:9, where believers are called to be distinct from the world and to live according to God's standards.
Reflection Questions
- What are some ways in which I can apply the principle of being 'set apart' in my own life, beyond just dietary choices?
- How do I balance the desire to follow God's commands with the freedom I have in Christ, as seen in Galatians 5:1 and Galatians 5:13-14?
- In what ways can I use my daily choices, including what I eat, to glorify God and honor Him with my body?
- What are some potential consequences of ignoring or disobeying God's commands, as seen in Deuteronomy 28:1-68 and other scriptures?
Gill's Exposition on Deuteronomy 14:10
[See comments on Deuteronomy 14:9]
Jamieson-Fausset-Brown on Deuteronomy 14:10
And every beast that parteth the hoof, and cleaveth the cleft into two claws, and cheweth the cud among the beasts, that ye shall eat. No JFB commentary on these verses.
Ellicott's Commentary on Deuteronomy 14:10
(9-10) See Leviticus 11:9-12.
Cambridge Bible on Deuteronomy 14:10
On Clean And Unclean Animals (Deuteronomy 14:3-20) First, some remarks are necessary on the form of the deuteronomic list. While most of the names have been reasonably identified with animals still found in Palestine—the credit of this is largely due to Canon Tristram—yet full success in such identification is not, and may never be, possible. Especially precarious is the equation of the names with single species. The names are generic, not specific. They are popular. They give proofs of a close observation of the structure and habits of the animals. But the statement that the hare and the rock-badger chew the cud is not correct; though Arab hunters still assert this of the rock-badger (see on Deuteronomy 14:7), and indeed ‘both in hare and hyrax the peculiar munching movements, the backward and forward movements of the lower jaw, are so strongly suggestive of cud-chewing, that one rather admires the suggestion that they do chew the cud.’ Like that in Leviticus 11:2-23 the list in Deut. is not exhaustive. It details the clean mammals, both domestic and wild, but not the clean birds. It names the unclean birds, but not the unclean mammals except the camel, hare, and rock-badger, nor the reptiles nor the insects. That some of these, the weasel, mouse, and lizards, are added in Leviticus 11:29 ff. starts the question whether at the time our list was drawn up it was felt to be enough to count upon the people’s natural repugnance to such vermin, without naming them; and whether the Levitical additions were due to a fresh temptation to use these animals, which Israel had meantime encountered by contact with foreign customs and cults.
But this opens up our main subject. What was the principle of the distinction between clean and unclean animals? Some of the data are obscure and conflicting; and different explanations are possible, none of which is wholly satisfactory. As we shall see, the complex result, which the Law presents, is probably due to many causes, both physical and spiritual. The following facts are certain. All Semitic peoples have distinguished between animals lawful and unlawful for food. But their customs, though similar, have varied very much in detail, and flesh which was enjoyed by one tribe was often forbidden to another. Nomad from fellaḥ ?, coast-dweller from desert-dweller, townsman from rustic, they have differed, and still differ in opinion and in practice as to the cleanness or uncleanness of certain animals. From the earliest times and long before there was written Law on the subject, the same distinction prevailed in Israel. The O.T. traditions vary as to the origin of flesh-eating.
J and P agree that in his first estate man did not eat flesh.