By Walter Houston
The excellence among fresh and unclean animals, most likely originating in tensions among shepherds and farmers, is within the biblical legislation of Leviticus eleven and Deuteronomy 14 remodeled into a tremendous theological precept. during this wide-ranging and assuredly written learn, Houston argues that the avoidance of 'unclean' meals is a mark of the specific devotion of Israel to 1 god. In a concluding bankruptcy, it is recommended that the abolition of the excellence in early Christianity corresponds to the common horizon of the hot religion.
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Extra resources for Purity and Monotheism: Clean and Unclean Animals in Biblical Law (JSOT Supplement Series)
Now as Elliger points out, v. 11 makes the distinct impression of being an insertion: not only is there the awkward repetition of the end of v. 10 at the beginning of the verse, but also the resumptive repetition in v. 12 of the substance of v. 10, which is characteristic of the priestly writings after a digression. It therefore seems very probable that this verse has been added to align this sub-section with the previous one (cf. v. 8), but using the sqs vocabulary that was already found there.
If the intention of the rule were to define a priori which the food animals were, there would have been no objection to including the camel. 1 When we come in vv. 5-6 to the hyrax and hare, we are again confronted with what appear to be inaccurate statements, that they chew the cud. g. 2 It is obvious that if the 1. This must throw doubt on Harris's assertion (1986: 79) that the criterion of cloven hooves is added to that of ruminance solely in order to exclude the camel (cf. 2), especially since it is the first-named of the criteria.
39-40 is secondary in relation to w. , adding a reference to a subject dealt with at greater length in ch. 17. 2. The Law of Unclean Flesh 53 any dietary taboos, 'with the possible exception of the pig', before the publication of the present law. 2). Briefly summarized, the others are as follows. As regards the source of impurity, in the impurity system proper (Lev. 12-15; Num. 19), the source is always human, and contingent rather than inherent; in the dietary law it is non-human and inherent in the animal.