Leviticus 11:7 — Word Study
WLCוְאֶת־ הַ֠חֲזִיר כִּֽי־ מַפְרִ֨יס פַּרְסָ֜ה ה֗וּא וְשֹׁסַ֥ע שֶׁ֙סַע֙ פַּרְסָ֔ה וְה֖וּא גֵּרָ֣ה לֹֽא־ יִגָּ֑ר טָמֵ֥א ה֖וּא לָכֶֽם׃
BSAAndʼêth the pigchăzîyr [swine, including hogs and wild boars] thoughkîy ◂it [has]hûwʼ a splitsheçaʻ [divided, parted] hoofparçâh [claw, foot] completely dividedpâraç [cleaving the cleft] does notlôʼ [is unable to] chewgârar▸ ◂the cudgêrâh [regurgitate and re-chew food, scrape the throat] ◂it [is]hûwʼ [considered, deemed] uncleanṭâmêʼ [spiritually impure, defiled]
| Greek | English | Parsing |
|---|---|---|
| וְאֶת־ | and the object marker | Conjunction, particle |
| הַ֠חֲזִיר | the pig | Particle, noun common masculine singular absolute |
| כִּֽי־ | that | Particle |
| מַפְרִ֨יס | [is] dividing in two | Verb, Hiphil, participle (active) masculine singular |
| פַּרְסָ֜ה | a hoof | Noun common, feminine singular absolute |
| ה֗וּא | it | Pronoun |
| וְשֹׁסַ֥ע | and [is] cleaving | Conjunction, verb qal participle (active) masculine singular |
| שֶׁ֙סַע֙ | a cleft of | Noun common, masculine singular construct |
| פַּרְסָ֔ה | a hoof | Noun common, feminine singular absolute |
| וְה֖וּא | and it | Conjunction, pronoun |
| גֵּרָ֣ה | cud | Noun common, feminine singular absolute |
| לֹֽא־ | not | Particle |
| יִגָּ֑ר | it ruminates | Verb, Qal, imperfect third person masculine singular |
| טָמֵ֥א | [is] unclean | Adj |
| ה֖וּא | 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 | And the pig, though it has a split hoof completely divided, does not chew the cud; it is unclean for you. |
| KJV | And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you. |
| ASV | And the swine, because he parteth the hoof, and is clovenfooted, but cheweth not the cud, he is unclean unto you. |
| YLT | and the sow, though it is dividing the hoof, and cleaving the cleft of the hoof, yet the cud it bringeth not up — unclean it [is] to you. |
| WEB | The pig, because it has a split hoof, and is cloven-footed, but doesn’t chew the cud, is unclean to you. |
| BBE | And the pig is unclean to you, because though the horn of its foot is parted, its food does not come back. |
Where they part company is over the rendering of טָמֵא — see How Translations Differ.
The sentence is structured with a main clause introducing the subject, followed by a participial phrase describing its action, and concluding with a predicate stating its status.







8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectהוּא
verbפָּרַס
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 11:7
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 11:7 is part of a section that details which animals are considered clean or unclean for consumption by the Israelites. The laws serve to distinguish between acceptable and forbidden foods, highlighting the importance of ritual purity in the community. This verse specifically addresses the pig, outlining its characteristics that render it unclean according to the dietary laws given by God.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Deuteronomy 14:8 | as 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. |
| 2 | Isaiah 65:4 | sitting among the graves, spending nights in secret places, eating the meat of pigs and polluted broth from their bowls. |
| 3 | Isaiah 66:3–17 | Whoever slaughters an ox is like one who slays a man; whoever sacrifices a lamb is like one who breaks a dog’s neck; whoever presents a grain offering is like one who offers pig’s blood; whoever offers frankincense is like one who blesses an idol. Indeed, they have chosen their own ways and delighted in their abominations. |
| 4 | Matthew 7:6 | Do not give dogs what is holy; do not throw your pearls before swine. If you do, they may trample them under their feet, and then turn and tear you to pieces. |
| 5 | Luke 8:33 | Then the demons came out of the man and went into the pigs, and the herd rushed down the steep bank into the lake and was drowned. |
The Treasury of Scripture Knowledge — 7 references, hung on the phrase they belong to
The Key Word — חֲזִיר, Ha.cha.zirgenerated
The word חֲזִיר (chaziyr) refers to swine, including hogs and wild boars. It is derived from an unused root that likely means to enclose, suggesting a connection to animals that are penned. In the context of Leviticus, swine are classified as forbidden food for the Israelites, emphasizing the dietary restrictions placed upon them.
This classification is significant in the cultural and religious context of the Israelites, as it reflects their identity and adherence to God's commandments regarding purity and holiness.
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 main verb טָמֵא (ta.Me') governs the sentence, declaring the status of the pig as unclean. The structure consists of several clauses, with the first clause introducing the subject, the pig, and subsequent clauses detailing its characteristics and dietary habits.
The Hebrew word order emphasizes the pig's characteristics first, followed by its classification as unclean, highlighting the importance of these traits in determining dietary laws.
Septuagint Backgroundgenerated
The Septuagint translates חֲזִיר as ὗν (hȳn), which is the standard Greek term for pig. This choice aligns with the common understanding of the animal but does not carry the same cultural connotations as in the Hebrew text.
The Greek translation maintains the essence of the dietary laws but may reflect a broader audience's understanding of what constitutes unclean animals.
In plain words — the whole versegenerated
Leviticus 11:7 tells us that the pig has a split hoof but does not chew the cud, making it unclean for the Israelites. This classification is part of the dietary laws that distinguish between clean and unclean animals, which the Israelites were to follow.
Frequently Asked Questionsgenerated
The pig is considered unclean because, although it has a split hoof, it does not chew the cud, which are the two criteria for clean animals according to Levitical law.
Chewing the cud refers to the process where certain animals regurgitate their food to chew it again, which is a characteristic of clean animals like cows and sheep.
Yes, Leviticus 11 lists several other animals that are considered unclean, including certain birds and aquatic creatures.
The dietary laws serve to set the Israelites apart as a holy people, reflecting their covenant relationship with God and emphasizing the importance of ritual purity.
Reflection Questionsgenerated
- What do you think the dietary laws reveal about God's intentions for His people?
- How can understanding these laws help us in our spiritual lives today?
- In what ways do we still categorize things as clean or unclean in our lives?
- How does this verse challenge your understanding of purity and holiness?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Leviticus 11:7 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleAnd the swine, though he divide the hoof, and be cloven footed,.... Not only its hoofs are parted, but cloven quite through, and so in this respect answers Moses's first descriptive character of
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.
Read Robert Jamieson on Leviticus 11 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe Jews would not so much as name the swine, but called it another or a strange thing, lest the naming of it should tempt them to eat this meat, which was so commonly used and so much esteemed by others.
Read Matthew Poole on Leviticus 11 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsLeviticus 11:7 And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he [is] unclean to you.Ver. 7. And the swine.] Anima sui data pro sale, ne carnes putrescant, said Cleanthes. The swine hath his soul for salt only; so hath the drunkard.
Read John Trapp on Leviticus 11 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(7) And the swine, though he divide the hoof, and be clovenfooted.—Better, And the swine, though he is clovenfooted, and entirely separateth the hoofs. (See Leviticus 11:3.) Having given these illustrations of animals which comply with the first condition only—i.e., which are ruminant but not bisulcous—and hence must not be eaten, the lawgiver now concludes the list of prohibited quadrupeds with an illustration of a contrary nature—viz., the swine, which comply with the second condition only, but not with the first. Here, too, the description is according to appearance. The feet of the pig tribe generally have four toes enclosed in separate hoofs. The two middle hoofs, however, are much…
Read Charles John Ellicott on Leviticus 11 →
AdamClarkeAdam Clarke's Commentary on the BibleVerse 7. And the swine] חזיר chazir, one of the most gluttonous, libidinous, and filthy quadrupeds in the universe; and, because of these qualities, sacred to the Venus of the Greeks and Romans, and the Friga of our Saxon ancestors; and perhaps on these accounts forbidden, as well as on account of its flesh being strong and difficult to digest, affording a very gross kind of aliment, apt to produce cutaneous, scorbutic, and scrofulous disorders, especially in hot climates.
Read AdamClarke on Leviticus 11 →
CambridgeThe Cambridge Bible for Schools and Colleges7. The flesh of the pig is forbidden because it is not a ruminant. Of the four animals here mentioned, the swine was specially obnoxious to the Jews, either owing to its being an object of heathen worship (cp. Isaiah 65:4; Isaiah 66:3; Isaiah 66:17), or for sanitary reasons. To eat pork was by them regarded as abjuring their religion, and it is recorded as one of the abominations that were forced upon the Jews by Antiochus Epiphanes in the Maccabaean persecution, 2Ma 6:18-19.
Read Cambridge on Leviticus 11 →
Albert Barnes1798–1870Barnes' Notes on the BibleHe divide the hoof ... - It is cloven-footed and completely, etc. See Leviticus 11:3 note. Of all the quadrupeds of which the Law forbids the flesh to be eaten, the pig seems to have been regarded as the most unclean.
Read Albert Barnes 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
And the pig, though it has a split hoof completely divided, does not chew the cud; it is unclean for you.
The pig, because it has a split hoof, and is cloven-footed, but doesn’t chew the cud, is unclean to you.
And the pig, though it has a split hoof completely divided, does not chew the cud; it is unclean for you.
The pig is unclean to you because its hoof is divided (the hoof is completely split in two ), even though it does not chew the cud.
Tyndale line
And the swine, though he divide the hoof, and be clovenfooted, yet he cheweth not the cud; he is unclean to you.
And the swine, because he parteth the hoof, and is clovenfooted, but cheweth not the cud, he is unclean unto you.
And the swine, because he parteth the hoof, and is clovenfooted, but cheweth not the cud, he is unclean unto you.
And the swine, though he divideth the hoof, and is cloven-footed, yet he cheweth not the cud; he is unclean to you.
And the swine, because he parteth ye hoofe and is clouen footed, but cheweth not the cud, he shalbe vncleane to you.
Strictly literal
and the swine, for it hath cloven hoofs, and feet quite split open, but it cheweth not the cud — it shall be unclean unto you.
and the sow, though it is dividing the hoof, and cleaving the cleft of the hoof, yet the cud it bringeth not up — unclean it [is] to you.
and the sow, though it is dividing the hoof, and cleaving the cleft of the hoof, yet it does not bring up the cud—it [is] unclean to you.
And the swine; because he divideth the hoof, and is cloven-footed, but he cheweth not the cud; he is unclean unto you.
The pig, although it has a split hoof, does not chew the cud, is unclean to you.
From the Latin
And the swine, which, though it divideth the hoof, cheweth not the cud.
Simplified
The pig, which though it has a divided hoof doesn't chew the cud, so it is unclean for you.
And the pig is unclean to you, because though the horn of its foot is parted, its food does not come back.
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 is supported by the Septuagint, which matches all 16 words. The Samaritan Pentateuch differs by one word, replacing יִגָּ֑ר with יגור (dwell), while the Dead Sea Scrolls show some restoration but align closely with the Masoretic Text.
וְאֶת־ הַ֠חֲזִיר כִּֽי־ מַפְרִ֨יס פַּרְסָ֜ה ה֗וּא וְשֹׁסַ֥ע שֶׁ֙סַע֙ פַּרְסָ֔ה וְה֖וּא גֵּרָ֣ה לֹֽא־ יִגָּ֑ר טָמֵ֥א ה֖וּא לָכֶֽם׃
16 of the 16 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 החזיר כי מפריס פרסה הוא ושׁסע שׁסע פרסה והוא גרה לא יגור טמא הוא לכם
1 word differs from the Masoretic Text: יגור (dwell)
[ואת] החזיר כי מפריס [פרסה] [הוא] [ושסע] [שסע] [פרסה] [והוא] גרה לא יגר טמא הוא ל׳כם
8 words on the leather — 1 partly restored, 7 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 11:7
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)
Conj | DirObjM — Conjunction · particleHC/To
חֲזִיר (chaziyr) refers to swine or boar, often noted as forbidden food in Hebrew texts. It is derived from an unused root that likely means to enclose, suggesting a connection to animals that are penned. The entries consistently emphasize its meaning related to hogs and wild boars.
חֲזִיר n.m. swine, boar
base
H2386 חֲזִיר swine, boar
2386 chaziyr khaz-eer'
from an unused root probably meaning to enclose; a hog
(perhaps as penned):--boar, swine.
חֲזִיר (cha.zir) — swine.
1) hog, swine, boar
1a) swine (as forbidden food)
1b) wild boar
Art | N-ms — Particle · noun common masculine singular absoluteHTd/Ncmsa
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
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 — Verb · Hiphil · participle (active) masculine singularHVhrmsa
too.
See NUMBER.
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)
N-fs — Noun common · feminine singular absoluteHNcfsa
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).
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 — PronounHPp3ms
שָׁסַע (shasa) is a Hebrew verb meaning to divide or cleave. It can refer to physically splitting or tearing apart, as well as figuratively upbraiding. The entries indicate its use in different forms, such as cleaving or tearing in two, with specific grammatical aspects like Qal and Piel noted.
[שָׁסַע] vb. divide, cleave
Qal cleaving the cleft of the hoof, i.e. having cloven hoof
Pi. tear in two
base
H8156 שָׁסַע divide, cleave
8156 shaca` shaw-sah'
a primitive root; to split or tear; figuratively, to
upbraid:--cleave, (be) cloven ((footed)), rend, stay.
שָׁסַע (sha.sa) — to cleave.
1) to divide, cleave, part, split
1a) (Qal) cleaving, cleft (participle)
1b) (Piel) to tear in two, cleave in two
HC/Vqrmsa — Conjunction · verb qal participle (active) masculine singularHC/Vqrmsa
שֶׁ֫סַע (sheca`) refers to a cleft or fissure, and is derived from a related root. The term encompasses meanings like cleft, cloven, and split. It appears in contexts related to physical divisions, but no specific verse is cited in the entries.
שֶׁ֫סַע n.[m.] cleft
base
H8157 שֶׁ֫סַע cleft
8157 sheca` sheh'-sah
from 8156; a fissure:--cleft, clovenfooted.
see HEBREW for 08156
שֶׁ֫סַע (she.sa) — cleft.
cleft, cloven, split
N-ms — Noun common · masculine singular constructHNcmsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
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)
HNcfsa — Noun common · feminine singular absoluteHNcfsa
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).
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 — Conjunction · pronounHC/Pp3ms
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
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
גָּרַר (garar) is a Hebrew verb meaning to drag or pull away. It can refer to dragging something roughly, chewing the cud, or sawing. The entries indicate various forms, including Qal (to drag), Niphal (to chew the cud), Poal (sawn), and Hithpoel (to roar). The word's usage spans different contexts, but no specific Old Testament verses are cited.
[גָּרַר] vb. drag, drag away
Qal drag away
Niph. (the) cud he cheweth not
Po‛al sawn with the saw
Hithpo. a (sweeping) roaring whirlwind
base
H1641 גָּרַר
1641 garar gaw-rar'
a primitive root; to drag off roughly; by implication, to
bring up the cud (i.e. ruminate); by analogy, to saw:--catch,
chew, X continuing, destroy, saw.
גָּרַר (ga.rar) — to drag/chew/saw.
1) to drag, drag away
1a) (Qal) to drag away
1b) (Niphal) to chew the cud
1c) (Poal) sawn (participle)
1d) (Hithpoel) roaring (participle)
V-Niphal-Imperf-3ms — Verb · Qal · imperfect third person masculine singularHVqi3ms
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 — AdjHAamsa
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)
HPp3ms — PronounHPp3ms
כֶם (khem) — you.
Personal object pronoun - suffix for propositions and verbs without an object: 2nd person masculine plural
HRd/Sp2mp — Preposition · suffixHRd/Sp2mp
