Leviticus 11:6 — Word Study
WLCוְאֶת־ הָאַרְנֶ֗בֶת כִּֽי־ מַעֲלַ֤ת גֵּרָה֙ הִ֔וא וּפַרְסָ֖ה לֹ֣א הִפְרִ֑יסָה טְמֵאָ֥ה הִ֖וא לָכֶֽם׃
BSAThe rabbitʼarnebeth [hare, or rabbit-like animal] thoughkîy ithûwʼ chewsʻâlâh the cudgêrâh [regurgitated food] does notlôʼ have a dividedpâraç■ [split] ◂hoofparçâh ithûwʼ is uncleanṭâmêʼ [spiritually, impure, defiled]
| Greek | English | Parsing |
|---|---|---|
| וְאֶת־ | and the object marker | Conjunction, particle |
| הָאַרְנֶ֗בֶת | the hare | Particle, noun common feminine singular absolute |
| כִּֽי־ | that | Particle |
| מַעֲלַ֤ת | [is] bringing up | Verb, Hiphil, participle (active) feminine singular common |
| גֵּרָה֙ | cud | Noun common, feminine singular absolute |
| הִ֔וא | it | Pronoun |
| וּפַרְסָ֖ה | and a hoof | Conjunction, noun common feminine singular absolute |
| לֹ֣א | not | Particle |
| הִפְרִ֑יסָה | it divides in two | Verb, Hiphil, perfect third person feminine singular |
| טְמֵאָ֥ה | [is] unclean | Adj |
| הִ֖וא | it | Pronoun |
| לָכֶֽם׃ | to you | Preposition, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The rabbit, though it chews the cud, does not have a divided hoof; it is unclean for you. |
| KJV | And the hare, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. |
| ASV | And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you. |
| YLT | and the hare, though it is bringing up the cud, yet the hoof hath not divided — unclean it [is] to you; |
| WEB | The hare, because it chews the cud but doesn’t have a parted hoof, is unclean to you. |
| BBE | And the hare, because the horn of its foot is not parted in two, is unclean to you. |
Where they part company is טְמֵאָ֥ה — see How Translations Differ.
The sentence structure clearly defines the rabbit's characteristics and its resulting status as unclean.






7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
subjectהִיא
verbעָלָה
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Leviticus 11:6
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Dietary Laws in Leviticusgenerated
Leviticus 11:6 outlines the characteristics that define clean and unclean animals in the context of Israelite dietary laws. The verse specifically mentions the rabbit, which, despite chewing the cud, is deemed unclean due to its hoof structure. This classification is part of a broader set of laws that guide the Israelites in their daily lives, emphasizing spiritual purity and obedience to God's commandments.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 14:7 | But of those that chew the cud or have a completely divided hoof, you are not to eat the following: the camel, the rabbit, or the rock badger. Although they chew the cud, they do not have a divided hoof. They are unclean for you, |
The Treasury of Scripture Knowledge — 1 reference, hung on the phrase they belong to
The Key Word — טְמֵאָ֥ה, te.me.'Ahgenerated
The word טָמֵא (tame') means 'unclean' and is derived from a root that conveys a sense of defilement or pollution, particularly in a religious context. It signifies a state of being that is spiritually impure, often due to sin or contact with something deemed unclean.
In this verse, it indicates that the rabbit is not suitable for consumption according to the dietary laws. This classification highlights the importance of following God's commandments regarding purity and cleanliness.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb הִפְרִ֑יסָה, it divides in two, governs the whole verse, with several phrases hanging off it: a subject phrase identifying the rabbit, an adverbial phrase indicating negation, and a predicate phrase declaring it unclean. The structure emphasizes the relationship between the animal's characteristics and its status as unclean.
The word order in Hebrew places the subject and the verb in a clear relationship, with the negation לֹ֣א (not) directly modifying the verb, indicating that the rabbit does not meet the criteria for being clean.
Septuagint Backgroundgenerated
The Septuagint translates הָאַרְנֶ֗בֶת as ξοιρογρύλλιον, which indicates a specific interpretation of the animal in question. This choice may reflect a broader understanding of the animal's characteristics in the Greek-speaking world.
The Greek term suggests a focus on the animal's nature rather than a direct translation, which can imply a differing cultural context in the interpretation of dietary laws.
In plain words — the whole versegenerated
Leviticus 11:6 states that the rabbit, despite chewing the cud, does not have a divided hoof and is therefore considered unclean. This classification is part of the dietary laws that guide the Israelites in understanding which animals are permissible to eat.
Frequently Asked Questionsgenerated
The rabbit is classified as unclean because, although it chews the cud, it does not have a divided hoof, which is a requirement for clean animals according to Levitical law.
Chewing the cud refers to the process where certain animals regurgitate their food and chew it again, aiding in digestion. This is a characteristic of clean animals.
While these laws were specific to the Israelites, they are often studied for their spiritual significance and the principles of holiness and obedience they represent.
Other unclean animals mentioned in Leviticus include the pig and the rock badger, each with specific characteristics that disqualify them from being clean.
Reflection Questionsgenerated
- What can we learn about God's standards for purity from this verse?
- How do these dietary laws reflect the relationship between the Israelites and God?
- In what ways can we apply the principles of cleanliness and purity in our own lives today?
- What does this verse teach us about the importance of obedience to God's commandments?
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Leviticus 11:6 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd 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
Read John Gill on Leviticus 11 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryWhatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat. Whatsoever parteth the hoof, and is cloven-footed, and cheweth the cud.
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John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 11:6 And the hare, because he cheweth the cud, but divideth not the hoof; he [is] unclean unto you.Ver. 6. Because he cheweth the cud, but divideth not.] Meditation must end in practice: as lessons of music must be practised, and a copy not read only, but written after.
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Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(6) And the hare, because he cheweth the cud, but.—Better, though he cheweth the cud, yet. Other nations, too, shunned the flesh of hares. The Parsees considered the hare as the most unclean of all animals, and the ancient Britons abstained from eating it because of the loathsome disorders to which the hare is subject. Like the rabbit, or the hyrax, the hare has not the peculiar stomach of the true ruminant; but, like the rabbit, the hare, when sitting at rest, so moves its jaws that it appears to masticate. As the object of the legislator was to furnish the people with marks by which they were to distinguish the clean from the unclean animals, he necessarily adopted those which were in…
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AdamClarkeAdam Clarke's Commentary on the BibleVerse 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 travellers 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…
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CambridgeThe Cambridge Bible for Schools and CollegesCh. Leviticus 11:1-23 [51]. The Distinction between Clean and Unclean Food [51] For the sources from which this ch. comes, and its relation from a critical point of view to Deuteronomy 14:3 ff. see App. I (c), pp. 162 f.One principle underlying this distinction appears to have been that animals which were recognised as in any way objects of worship by heathen neighbours, or even supposed by them to be connected with unseen supernatural beings, were to be considered unclean. See Bertholet in KHC., introd. note to this ch. But in other cases the prohibition probably rested on the animal’s repulsive appearance or uncleanly habits, or on sanitary or totemistic grounds. See Driver, Deut. p. 164…
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Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible6. The hare — This is probably the species lepus Sinaiticus, seen by modern travellers in the Sinaitic Peninsula and in Mount Lebanon. Hares are hunted in Syria with falcon and greyhound. Only the Arabs eat their flesh.
Read Daniel Denison Whedon on Leviticus 11 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The rabbit, though it chews the cud, does not have a divided hoof; it is unclean for you.
The hare, because it chews the cud but doesn’t have a parted hoof, is unclean to you.
The rabbit, though it chews the cud, does not have a divided hoof; it is unclean for you.
The hare is unclean to you because it chews the cud even though its hoof is not divided.
Tyndale line
And the hare, because he cheweth the cud, but divideth not the hoof; he is unclean unto you.
And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you.
And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you.
And the hare, because he cheweth the cud, but divideth not the hoof: he is unclean to you.
Also the hare, because he cheweth the cud, and deuideth not the hoofe, he shalbe vncleane to you.
Strictly literal
and the hare, for it cheweth the cud, but hath not cloven hoofs — it shall be unclean unto you;
and the hare, though it is bringing up the cud, yet the hoof hath not divided — unclean it [is] to you;
and the hare, though it is bringing up the cud, yet the hoof has not divided—it [is] unclean to you;
And the hare; because he cheweth the cud, but divideth not the hoof; he is unclean unto you.
The rabbit, because it chews the cud, but does not have a split hoof, is unclean to you.
From the Latin
The hare also: for that too cheweth the cud, but divideth not the hoof.
Simplified
The hare, which though it chews the cud doesn't have a divided hoof, so it is unclean for you.
And the hare, because the horn of its foot is not parted in two, is unclean to you.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text states, "וְאֶת־ הָאַרְנֶ֗בֶת כִּֽי־ מַעֲלַ֤ת גֵּרָה֙ הִ֔וא וּפַרְסָ֖ה לֹ֣א הִפְרִ֑יסָה טְמֵאָ֥ה הִ֖וא לָכֶֽם׃" The Septuagint agrees with the Masoretic Text in meaning, matching 12 of the 12 words, although it presents them in a different order. The Samaritan Pentateuch differs slightly, using the word היא (she) instead of the masculine form found in the Masoretic Text. The Dead Sea Scrolls also reflect a similar reading to the Masoretic Text but contain some partially restored words, with a few supplied by an editor. Overall, the core message remains consistent across these witnesses, with minor variations in wording.
וְאֶת־ הָאַרְנֶ֗בֶת כִּֽי־ מַעֲלַ֤ת גֵּרָה֙ הִ֔וא וּפַרְסָ֖ה לֹ֣א הִפְרִ֑יסָה טְמֵאָ֥ה הִ֖וא לָכֶֽם׃
12 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
ואת הארנבת כי מעלת גרה היא ופרסה לא הפריסה טמאה היא לכם
2 words differ from the Masoretic Text: היא (she), היא (she)
[ואת] [הארנבת] [כי] מעלת גרה הוא ופרסה [לא] [הפריסה] [טמאה] [הוא] [ל׳כם]
2 words on the leather — 2 partly restored, 8 supplied entire by an editor.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Leviticus 11:6
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
אֵת (eth) is primarily a grammatical marker in Hebrew, indicating the definite direct object of a verb. It is not translated into English and typically precedes nouns that are definite. The word is derived from a demonstrative sense of entity, related to the Hebrew word for 'self.' Its Aramaic equivalent is יָת (yat).
אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
base
H853 אֵת the mark of the accusative, prefixed as a rule only to nouns that are definite
853 'eth ayth
apparent contracted from 226 in the demonstrative sense of
entity; properly, self (but generally used to point out more
definitely the object of a verb or preposition, even or
namely):--(as such unrepresented in English).
see HEBREW for 0226
אֵת (et) — [Obj.].
sign of the definite direct object, not translated in English but generally preceding and indicating the accusative
Aramaic equivalent: yat (יָת "whom" H3487)
HC/To — Conjunction · particleHC/To
אַרְנֶבֶת (arnebeth) means 'hare' in Hebrew. Its exact meaning is uncertain, as it may refer to an extinct animal, and some lexicons suggest leaving it untranslated. The word appears in the context of animals in the Old Testament, but there is no agreement on its derivation.
אַרְנֶבֶת n.f. hare
base
H768 אַרְנֶבֶת hare
768 'arnebeth ar-neh'-beth
of uncertain derivation; the hare:--hare.
אַרְנֶבֶת (ar.ne.vet) — hare.
1) hare
1a) probably an extinct animal because no known hare chews its cud, exact meaning is unknown, and best left untranslated as "arnebeth"
Art | N-fs — Particle · noun common feminine singular absoluteHTd/Ncfsa
har ('arnebheth (Le 11:6; De 14:7); compare Arabic 'arnab, "hare"): This animal is mentioned only in the lists of unclean animals in Leviticus and Deuteronomy, Where it occurs along with the camel, the coney and the swine. The camel, the hare and the coney are unclean, `because they chew the cud but part not the hoof,' the swine, "because he parteth the hoof .... but cheweth not the cud." The hare and the coney are not ruminants, but might be supposed to be from their habit of almost continually moving their jaws. Both are freely eaten by the Arabs. Although 'arnebheth occurs only in the two places cited, there is no doubt that it is the hare. Septuagint has dasupous, "rough-footed," which, while not the commonest Greek word (lagos), refers to the remarkable fact that in hares and…
Hare
(Heb. ‘arnebeth) was prohibited as food according to the Mosaic law (Lev. 11:6; Deut. 14:7), “because he cheweth the cud, but divideth not the hoof.” The habit of this animal is to grind its teeth and move its jaw as if it actually chewed the cud. But, like the cony (q.v.), it is not a ruminant with four stomachs, but a rodent like the squirrel, rat, etc. Moses speaks of it according to appearance. It is interdicted because, though apparently chewing the cud, it did not divide the hoof.
There are two species in Syria, (1) the Lepus Syriacus or Syrian hare, which is like the English hare; and (2) the Lepus Sinaiticus, or hare of the desert. No rabbits are found in Syria.
(Heb. arnebeth) occurs only in (Leviticus 11:6) and Deuteronomy 14:7 Amongst the animals disallowed as food by the Mosaic law. The hare is at this day called arnel by the Arabs in Palestine and Syria. It was erroneously thought by the ancient Jews to have chewed the cud. They were no doubt misled as in the case of the shaphfan (hyrax), by the habit these animals have of moving the jaw about.
Of the same genus as the rabbit, prohibited to the Jews for food, Le 11:6, because, though it "cheweth the cud," it "divideth not the hoof." No species of hare is known which strictly chews the cud. There were several varieties of the hare in Syria.
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
The Hebrew word עָלָה (alah) means 'to ascend' and encompasses a wide range of meanings, including going up, climbing, and rising in various contexts such as personal, natural, and spiritual. It can refer to actions involving people, animals, vegetation, and even thoughts, and includes nuances of being exalted or offering sacrifices. The word is built from a primitive root and appears in various grammatical forms, indicating different aspects of ascent or elevation.
עָלָה 890 vb. go up, ascend, climb
Qal
of persons, go up, ascend, in local relations
go up, in personal relations
of animals, go or come up
of vegetation, spring up, grow, shoot forth
of natural phenom., go up, rise
of inanimate things, instead of passive construction
of thoughts
come up before God, arrogance
go up, extend, of boundary
excel
Niph.
be brought up
be taken up
pass., be taken up, away
reflex., take oneself away from, get up from
reflex.: take oneself away
be exalted, of God
Hiph.
bring up persons
in personal relations
bring up animals
cause to ascend
mentally
offer a present; bring up tithe to
exalt
cause to ascend (in flame), offer sacrifice
Hoph.
be carried away
be taken up into, inserted in
be offered
Hithp. lift oneself
base
H5927 עָלָה go up, ascend, climb .. of persons, go up, ascend, in local relations
. go up, in personal relations
. of animals, go or come up
. of vegetation, spring up, grow, shoot forth
. of natural phenom., go up, rise
. of inanimate things, instead of passive construction
. of thoughts
. come up before God, arrogance
. go up, extend, of boundary
. excel
. . . be brought up
. be taken up
. . pass., be taken up, away
. reflex., take oneself away from, get up from
. reflex.: take oneself away
. be exalted, of God
. . bring up persons
. in personal relations
. bring up animals
. cause to ascend
. mentally
. offer a present; bring up tithe to
. exalt
. cause to ascend (in flame), offer sacrifice
. . be carried away
. be taken up into, inserted in
. be offered
. lift oneself
5927 `alah aw-law'
a primitive root; to ascend, intransitively (be high) or
actively (mount); used in a great variety of senses, primary
and secondary, literal and figurative (as follow):--arise
(up), (cause to) ascend up, at once, break (the day) (up),
bring (up), (cause to) burn, carry up, cast up, + shew, climb
(up), (cause to, make to) come (up), cut off, dawn, depart,
exalt, excel, fall, fetch up, get up, (make to) go (away, up);
grow (over) increase, lay, leap, levy, lift (self) up, light,
(make) up, X mention, mount up, offer, make to pay, + perfect,
prefer, put (on), raise, recover, restore, (make to) rise
(up), scale, set (up), shoot forth (up), (begin to) spring
(up), stir up, take away (up), work.
עָלָה (a.lah) — to ascend: rise.
: rise/go
1) to go up, ascend, climb
1a) (Qal)
1a1) to go up, ascend
1a2) to meet, visit, follow, depart, withdraw, retreat
1a3) to go up, come up (of animals)
1a4) to spring up, grow, shoot forth (of vegetation)
1a5) to go up, go up over, rise (of natural phenomenon)
1a6) to come up (before God)
1a7) to go up, go up over, extend (of boundary)
1a8) to excel, be superior to
1b) (Niphal)
1b1) to be taken up, be brought up, be taken away
1b2) to take oneself away
1b3) to be exalted
1c) (Hiphil)
1c1) to bring up, cause to ascend or climb, cause to go up
1c2) to bring up, bring against, take away
1c3) to bring up, draw up, train
1c4) to cause to ascend
1c5) to rouse, stir up (mentally)
1c6) to offer, bring up (of gifts)
1c7) to exalt
1c8) to cause to ascend, offer
1d) (Hophal)
1d1) to be carried away, be led up
1d2) to be taken up into, be inserted in
1d3) to be offered
V-Hiphil — Verb · Hiphil · participle (active) feminine singular commonHVhrfsc
גֵּרָה (gerah) means 'cud' and is derived from the root word meaning to scrape the throat. It specifically refers to the cud of clean and unclean animals, appearing in legislative contexts in the Old Testament.
גֵּרָה n.f. cud, only in legislation of clean and unclean animals
base
H1625 גֵּרָה cud
1625 gerah gay-raw'
from 1641; the cud (as scraping the throat):--cud.
see HEBREW for 01641
גֵּרָה (ge.rah) — cud.
cud
N-fs — Noun common · feminine singular absoluteHNcfsa
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
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)
Pron — PronounHPp3fs
פַּרְסָה (par.sah) refers to a hoof, likely originating from the concept of a divided hoof. It encompasses the hooves of ruminants and also mentions horses, which have undivided hooves. The entries consistently highlight its feminine form and its relation to the root word for claw or split hoof.
פַּרְסָה 21 n.f. hoof (prob. orig. divided hoof)
base
H6541 פַּרְסָה hoof (prob. orig. divided hoof)
6541 parcah par-saw'
feminine of 6538; a claw or split hoof:--claw,
(cloven-)footed, hoof.
see HEBREW for 06538
פַּרְסָה (par.sah) — hoof.
1) hoof
1a) of ruminants
1b) of horses (undivided hooves)
Conj | N-fs — Conjunction · noun common feminine singular absoluteHC/Ncfsa
hoof.
See CHEW; CLOVEN.
Hoof
A cleft hoof as of neat cattle (Ex. 10:26; Ezek. 32:13); hence also of the horse, though not cloven (Isa. 5:28). The “parting of the hoof” is one of the distinctions between clean and unclean animals (Lev. 11:3; Deut. 14:7).
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
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)
Part — ParticleHTn
פָּרַס (parac) is a Hebrew verb meaning to break in two or divide. It can refer to breaking up or dividing something, often without violence, and is associated with the division of hoofs in its Hiphil form. The word has an Aramaic equivalent, פְּרַס (pe.ras), which also means 'to divide.'
[פָּרַס, erron. פָּרַשׂ] vb. break in two, divide
Qal they have broken up bones, as in kettle
Hiph.
divide hoof, i.e. have divided hoof
having hoofs
base
H6536 [פָּרַס, erron. פָּרַשׂ] break in two, divide
6536 parac paw-ras'
a primitive root; to break in pieces, i.e. (usually without
violence) to split, distribute:--deal, divide, have hoofs,
part, tear.
פָּרַס (pa.ras) — to divide.
1) to divide, break in two
1a) (Qal) to break, break up
1b) (Hiphil) to be divided (of hoofs)
Aramaic equivalent: pe.ras (פְּרַס "to divide" H6537A)
V-Hiphil-Perf-3fs — Verb · Hiphil · perfect third person feminine singularHVhp3fs
too.
See NUMBER.
טָמֵא (tame') means 'unclean' and is derived from a root that conveys a sense of defilement or pollution, particularly in a religious context. It covers ethical, religious, and ritual impurity, and can refer to both people and places.
טָמֵא adj. unclean
base
H2931 טָמֵא unclean
2931 tame' taw-may'
from 2930; foul in a relig. sense:--defiled, + infamous,
polluted(-tion), unclean.
see HEBREW for 02930
טָמֵא (ta.me) — unclean.
1) unclean, impure
1a) ethically and religiously
1b) ritually
1c) of places
Adj — AdjHAafsa
See CLEAN.
→ (Ceremonially speaking)
Creatures designated as such Le 11; De 14
→ See UNCLEANNESS
הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.
הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it
an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
It resumes the subj. with emph.
Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
It anticipates (as it seems) the subject
As an emph. predicate, of God
In a neuter sense, that, it (of an action, occurrence, matte, etc.)
With the art.: so regularly when joined to a subst. defined itself by the art.
base
H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)
. It resumes the subj. with emph.
. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible
. It anticipates (as it seems) the subject
. As an emph. predicate, of God
. In a neuter sense, that, it (of an action, occurrence, matte, etc.)
. With the art.: so regularly when joined to a subst. defined itself by the art.
1931 huw' hoo
of which the feminine (beyond the Pentateuch) is hiyw {he}; a
primitive word, the third person pronoun singular, he (she or
it); only expressed when emphatic or without a verb; also
(intensively) self, or (especially with the article) the same;
sometimes (as demonstrative) this or that; occasionally
(instead of copula) as or are:--he, as for her, him(-self),
it, the same, she (herself), such, that (...it), these, they,
this, those, which (is), who.
הוּא (hu) — he/she/it.
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)
Pron — PronounHPp3fs
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
