Introduction
The waters of understanding surrounding key words on the topic of this paper have often become muddied in the minds of many by three primary things: 1.) That Biblical use of words and terms can involve physical, spiritual or ritual/ceremonial meanings, depending on context in which they are used; 2.) That the Biblical definition of food (ref: Lev. Chapter 11) has largely been misunderstood for centuries and, 3.) That the fullness of word meanings can be lost, or at least skewed, when translated from the source language to the final receiving language (in this case, English). In terms of this latter point, we must realize that the originally penned Biblical text (or as close thereto as possible to obtain today) should be the front-line source to consult for word definitions, and thus the full meanings ancient Biblical writers intended to convey.
Four key words found in our English Bibles, and that are the subject matter of this paper, are food, holy or holiness, clean and unclean. The original meaning and intent of each of these words have been detrimentally impacted through translative iterations and cultural evolutions.
The Biblical definition of food is very different than that of our modern, western world culture. And the Bible specifically defines what Elohim has determined to be suitable for human ingestion (i.e., food). These instructions are found in Leviticus Chapter 11. Absent an understanding of Biblically defined food, any discussion of clean and unclean soon leads to confusion.
When taken back to the original text (be it Hebrew, Aramaic or Greek), the Bible becomes our dictionary for searching out original word meanings. In addition, understanding the context of passages where we find key words is hugely important. Understand that context goes beyond the textual context. Fullness of contextual investigation includes language, history, culture and literary devices employed, in addition to textual context. These become a part of the tools of a Bible student in seeking the whole counsel of the written word of Elohim, whatever the topic is.
Besides exploring the subject matter of this paper, the intent here is to provide the seeker of truth with an example of Biblical research and investigation steps and techniques.
Biblical Definition of Food
The Biblical text of Genesis Chapter 2 provides us with the first mention of food and eating. In Gen. 2:8-9, we read where Elohim provided a garden (of Eden) and placed man (Adam) in the midst of the garden. The tree of life and the tree of the knowledge of good and evil were also in the garden. In verses 16-17, we read: “And the Lord God commanded man, saying, ‘Of every tree of the garden you may freely eat; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die [spiritually].’” Man’s first source of food was from the ground in the garden, provided by the plants and trees that Elohim planted. In this verse the word eat in the Hebrew is akal; or aw-kal [Strongs 0398], meaning to eat, consume or ingest.
The first mention of eating living meat or flesh for food occurs in Gen. 9:3-4, which says, “Every moving thing which lives shall be food for you. I have given you all things, even as the green herbs. But you shall not eat flesh with its life, that is, its blood (this is a reference to what was to become Kosher kill, explained below).” Also, in Exodus 16:8, where the children of Israel complained against Moses and Aaron (from vv. 2-3), we read, “… when the Lord gives you meat to eat in the evening, and in the morning bread to the full…”
From the above Biblical introduction to the permissive eating of meat, we move to Leviticus Chapter 11, where we see that certain animals of the ground, air and, also creatures of the waters, are identified as food for consumption, but others are not food for human consumption. It is here where food from animal flesh is defined for human consumption, but other identified animal flesh is specifically excluded from human consumption. In other words, not all moving flesh is considered by Elohim as food, from this point in history, and forward. This is an important distinction to understand, because the mainstream teaching and narrative within Christendom for centuries has been that all meat can be considered as food. Thus, there has evolved a mindset that food can be divided between what is clean and unclean, but that this distinction of ‘unclean food’ only applies to the Jews. The Biblical teaching, however, is that there is no such thing as “unclean food,” because if that were so, it would not be considered as food in the first place. As we will discover throughout this paper, in defining various words Biblically, food is neither clean nor unclean, it is instead either food or not food for human consumption according to Elohim and as defined in Leviticus Chapter 11. And the instructions found in the Torah, including those of Leviticus Chapter 11, are not constrained to Jews alone, but were intended to apply to all of Elohim’s created humanity.
Key Word Definitions Found in Leviticus Chapter 11
There are several key English words found in this chapter that warrant definition in the original Hebrew from which they have been translated. The first verse in which they appear is shown below, but in most cases in the following verses as well.
Eat, Eaten: v. 11:2 In the Hebrew transliterated as akal; aw-kal [Strongs 0398], meaning eat, to eat, have eaten, feed, devour, consume, ingest.
Clean, Pure: v.47 In the Hebrew transliterated as tahowr; taw-hore [Strongs 2889], meaning clean, pure. Note this can be in the sense of eating, spiritual condition, or ceremonial/ritual preparedness, depending on context.
Unclean: vv. 8, 29, 47, et al. In the Hebrew transliterated as tame; taw-may [Strongs 2930, 2931], meaning unclean, impure, defiled; ethnically or religiously unclean, impure or defiled. Note this can be in the sense of eating, spiritual condition, or ceremonial/religious preparedness, depending on context.
Abomination, Detestable: vv. 13, 20, et al. In the Hebrew transliterated as shegets; sheh-kets [Strongs 8263], meaning an unclean thing, detestable, abdominal. Note this can be in the sense of eating, spiritual condition, or ceremonial/religious preparedness, depending on context.
Holy, Holy One: vv. 44, 45. In the Hebrew transliterated as qadowsh; kaw-doshe [Strongs 6918], meaning set-apart, sacred, saint, holy one, Holy One. Note this can be in the sense of items for consumption (i.e., food), spiritual condition, or ceremonial/religious preparedness, depending on context.
Different, Difference: v. 47. In the Hebrew transliterated as badal; baw-dal [Strongs 0914], meaning to divide, make a distinction, sever, set apart, to withdraw from, to distinguish between good and evil. Note this can be in the sense of items for consumption, spiritual distinctions, or ceremonial/religious preparedness, depending on context.
Citation of Acts Chapter 10 Used to Argue Against the Commands of Leviticus Chapter 11
The classic argument put forth from the mainstream narrative, and against the above Biblical instructions from Leviticus Chapter 11, cites Acts Chapter 10, and Peter’s vision of the mixed creatures let down on a sheet, with the command to kill and eat. The classic mistake in misinterpreting this account is that the reader does not read far enough into the account to understand it is not about food at all (read Acts 10:9-48), but rather it is about a revelation to Peter to understand that all men are created as equal, and none are inferior to the other, particularly in this case, the gentiles (to Judaism “gentile” means non-Jews) to the Jews. Because the sheet displayed a mix of “clean and unclean” creatures (i.e., food and non-food) that Peter would have immediately recognized, he too was at first confused. Reading the whole account clarifies the objective in Peter’s mind, and should do likewise in ours. In this case the gentile was the Roman centurion Cornelius, who was a devout man who feared Elohim, along with all of his family.
The above account illustrates for us an overarching theme found throughout the Scriptures. That is, Elohim desires that all of humanity would come to Him and worship in spirit and truth, with obedience to His commandments (including our dietary practices). We are called as believers to be set-apart (sanctified), and to be holy in our set-apartness (i.e., to be peculiar/different). Two primary ways we can do this (even without saying a word) is to observe the Biblical seventh day (Saturday) Sabbath, and to eat Biblically Kosher in accord with Leviticus Chapter 11. Note that Judaism has, through its “fence laws,” extrapolated certain of their laws of Kashrut (Kosher) and added to (cf. Deut. 4:2) the fundamental tenets of Lev. Chapter 11. While the scope of this paper does not include a thorough treatment of the varying views within Judaism on eating Kosher, see the discussion below for an overview on the topic.
Key Word Definitions Pertaining to Acts Chapter 10
Eat: v.13. In the Greek transliterated as phago; fag-o [Strongs 5315], meaning to eat, to consume, to take food in, to ingest. Note this can be in the sense of items for consumption (i.e., food Biblically defined), also for spiritual food – from the Word of Elohim, e.g., or surrounding ceremonial/religious matters Biblically mandated, depending on context.
Unclean: v.14. In the Greek transliterated as akathartos; ak-ath-ar-tos [Strongs 0169], meaning not cleansed or consecrated in a ceremonial sense, to be abstained from in a Levitical sense. Note this can be in the sense of consumption, or separation from physical contact, or separation in a spiritual sense, or ceremonial/religious sense, depending on context.
Common, Unclean: vv. 14, 28. In the Greek transliterated as koinos, koy-nos [Strongs 2839, 2840], meaning ordinary, profane, unclean in a Levitical sense. Note this can be in the sense of consumption, in a sense of spiritually unacceptable, or in a ceremonial/religious sense, depending on context.
Respecter of Persons: v.34 In the Greek transliterated as prosopolemptes [Strongs 4381 – from 4383, 2983], meaning an accepter of a face, or a person. While this term may seem awkward to our culture, it conveys the idea that Elohim views all of His created humanity on an equal basis (shows no partiality among mankind), desiring that all of mankind would enter into His peace (shalom) through fear of Him and striving for righteousness through obedience to His commandments, and loving of his neighbor as thy-self.
Romans Chapter 14
The apostle Paul addresses important topics involving the subject matter of this paper in Chapter 14 of his epistle to the Church at Rome. Paul exhorts a mixed group of Jews and Gentiles (non-Jews) within the body to live in harmony, in spite of their diverse backgrounds. The overarching theme of the book as a whole, was that the righteous God of Abraham, Isaac and Jacob ultimately justifies both Jew and Gentile by grace through faith (read Ephesians Chapter 2, in its entirety), and obedience to the commands of the Law found in the Torah and Tanakh.
Specifically, the latter part of Chapter 13, all of Chapter 14, and the first part of Chapter 15, deal with a cross-section of matters pertaining to the Biblical dietary laws. Given the background of the apostle Paul, he was one thoroughly qualified to expound on the subject.
One of the themes throughout a number of Paul’s epistles was for people of diverse cultures and backgrounds not to focus on their backgrounds and resulting differences, but rather to consider their overriding oneness in Messiah Yeshua, and His saving grace and mercy. Thus, living in harmony and unification of purpose through Torah obedience and loving consideration of our neighbor (see, e.g., Lev. 19:15-19), can dispel division and enmity between believers. The focus should be on the common ground of loving our neighbor as ourself through the moving of the Holy Spirit in our life.
In the closing passages of Romans Chapter 13, we read where Paul says in v. 8, “Own no one anything except to love one another, for he who loves another has fulfilled the law [Torah]. In v. 10, “Love does no harm to a neighbor, therefore love is the fulfillment of the law.” And in v.14, “But put on the Lord Jesus Christ [i.e., Messiah Yeshua], and make no provision for the flesh, to fulfill its lusts.”
In Chapter 14, Paul begins to discuss our differences of background and beliefs in terms of food and eating, but continuing the theme of living in harmony as fellow believers. For example, in vv. 1-3, “Receive one who is weak [i.e., immature] in the faith, but not to disputes over doubtful things, [i.e., individual reasonings or opinions]. For one believes he may eat all things, but he who is weak eats only vegetables. Let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats; for God has received him [also].” We must understand here that Paul is speaking within the context of what Leviticus Chapter 11 defines as food, and therefore acceptable to eat. So, the instruction is that the strong [i.e., mature in the faith] are not to put down the weak [immature in the faith], that is to treat them with contempt or disdain. Rather, we are to reach out in love, and through example, to edify our brothers and sisters coming into the faith (cf., the account of the Jerusalem Council, in Acts 15;6-21, and citing Amos 9:11-12, wherein the brethren were led not to trouble the Gentiles coming into the faith, but to allow them to be exposed to the teaching of Moses – the Torah – in order to grow in the counsel of the fullness and truth of the word of Elohim), building up the body in the instruction of the Law.
In vv. 6-13, Paul speaks to the believers of the Church body at Rome, saying, “…He who eats to the Lord … gives God thanks; and he who does not eat … gives God thanks. For none of us lives to himself, and no one dies to himself… Therefore, whether we live or die, we are the Lord’s… For to this end Christ [Messiah Yeshua] died and rose again, that He might be Lord of both the dead and the living. But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ [Messiah Yeshua]. So then each of us shall give account of himself to God. Therefore let us not judge one another anymore, but rather resolve this, not to put a stumbling block or a cause to fall in our brother’s way.” Refer back to “Respecter of Persons,” above, under the sub-title of Key Word Definitions Pertaining to Acts Chapter 10, and verse 34.
In v.14, Paul uses the term unclean three times. This is the Greek word koinos;koy-nos [Strongs 2839], meaning common, ordinary, profane, Levitical state of being unclean. Here Paul states, “…but to him who considers anything unclean, to him it is unclean.” This thought is continued below, beginning in v.15.
In vv. 15-23 Paul reinforces the need to be respecters of our brothers and sisters in the faith, which he says in part, “…Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ [Messiah Yeshua] died.
“… Therefore do not let your good be spoken of as evil; for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. “…Therefore let us pursue the things which make for peace and the things by which one may edify another. Do not destroy the work of God for the sake of food.”
Finally, in the opening verses of Romans Chapter 15, Paul uses the terms “strong” and “weak.” Here, in verses 1-3, which read, “We then who are strong ought to bear with the scruples of the weak, and not to please ourselves. Let each of us please his neighbor for his good, leading to edification. For even Christ [Messiah Yeshua] did not please Himself…”
Key Word Definitions Pertaining to Romans Chapters 14 and 15
Chapter 14
Weak (in faith): v. 1. In the Greek transliterated as astheneo; as-then-eh-o [Strongs 772, 770], meaning to be weak, needy, feeble, powerless, without strength. Note this can be in the sense of physical/eating, spiritual condition, or ceremonial/religious preparedness, depending on context.
Esteem, Esteemeth: v.5. In the Greek transliterated as Krino;Kreeno [Strongs 2919], meaning prefer, approve, deem, be of opinion, determine, resolve, select, choose. Note this can be in the sense of physical/eating, spiritual condition, or ceremonial/religious preparedness, depending on context.
Regards, Observes: v. 6. In the Greek transliterated as phroneo; fron-eh-o [Strongs 5426], meaning to have a view, understanding of… Note this can be in the sense of physical/eating, spiritual condition, practice, or ceremonial/religious preparedness, depending on context.
Unclean: v. 14. In the Greek transliterated as koinos; koy-nos [Strongs 2839], meaning common, ordinary, profane, Levitical state of being unclean. Compare to same word used in Acts 10: 14, 28. Note this can be in the sense of physical/eating, spiritual condition, or ceremonial/religious condition, depending on context.
Offense: v. 20. In the Greek transliterated as proskomma; pros-kom-mah [Strongs 4348], meaning an obstacle, a stumbling block (by which one is caused to sin). Note this can be in the sense of physical/eating, spiritual condition, or ceremonial/religious preparedness, depending on context.
Faith: v. 23. In the Greek transliterated as pistis; pis-tis [Strongs 4102], meaning belief, trust, conviction of the truth of something, belief in something. Note this can be in the sense of physical/eating, spiritual condition, or ceremonial/religious preparedness, depending on context.
Chapter 15
Strong: v. 1. In the Greek transliterated as dunatos; doo-nat-os [Strongs 1415], meaning strong, mighty, powerful. Note this can be in the sense of physical, spiritual, or ceremonial/religious preparedness, depending on context.
Weak: v. 1. In the Greek transliterated as adunatos; ad-oo-nat-os [Strongs 0102], meaning without strength, powerless, impotent, disabled. Note this can be in the sense of physical, spiritual, or ceremonial/religious, depending on context.
Biblical Laws vs. Man-Made Rabbinic Laws (in terms of food and eating)
The Hebrew term Kashrut embodies the Jewish dietary laws and regulations that outline what and how Jews are to keep and eat Kosher. The body of Kashrut in actuality is a mix of traditional (man-made/Rabbinic) Kosher laws with Biblical instruction, the latter derived primarily from Leviticus Chapter 11 (The term Rabbinic law refers to post-second Temple period destruction – AD 70 – in contrast to Biblical based Levitical Priesthood Law). Rabbinic laws are the result of Judaism building “fence laws” around the Torah’s instructions for the initial “purpose of protecting against breaking of Torah Law.” However, in many cases these man-made fence laws have eventually morphed into prohibitions that today have taken on a status of being on equal footing with Torah instruction. This of course is against Torah instruction, as found in Deut. 4:2.
Specifically in terms of food and dietary matters, Judaism has most often cited Ex. 23:19 and Ex. 34:26, “You shall not boil a young goat in its mother’s milk,” as the basis for a law not to mix meat and dairy products together in any meal. In actuality, and from a cultural context, this was an admonition not to replicate the cruel sacrifices of their surrounding pagan neighbors. Thus, a simple Torah instruction early-on not to do as the pagan peoples did (for the purpose of being set-apart from them), has been interpreted to this very day as requiring elaborate man-made Rabbinic oral/fence laws surrounding food and the preparation thereof. In fact, across the spectrum of the various sects of Judaism today, meat and dairy practices vary widely.
Another important aspect of Kosher practice is what is known as “Kosher Kill,” applicable for Biblically permissible (i.e., clean) meat for consumption. Although observed throughout much of Judaism, it is believed by most Bible scholars that this principle and Law is applicable beyond observant Jews, even today. We are commanded not to eat blood, for the life of any moving creature is in its blood, and the very sanctity of life is in the blood. A Kosher kill entails certain practices to ensure that the blood is drained from the animal prior to preparation for sacrifice or eating (see Lev. 17:1-9). We read in Leviticus 17:10-14, “And whatever man of the house of Israel, or of the strangers who dwell among you, who eats any blood, I will set My face against that person who eats blood, and will cut that person off from among his people. For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul. Therefore I said to the children of Israel, ‘No one among you shall eat blood, nor shall any stranger who dwells among you eat blood.’ Whatever man of the children of Israel, or of the strangers who dwell among you, who hunts and catches any animal or bird that may be eaten, he shall pour out its blood and cover it with dust; for it is the life of all flesh. Its blood sustains its life. Therefore I said to the children of Israel, ‘You shall not eat the blood of any flesh, for the life of all flesh is in the blood. Whoever eats it shall be cut off.’”
Besides the practice of observing the Biblical Sabbath, observance of eating Biblically Kosher is another form of obedience to Elohim’s word, and a powerful way of being a witness for the Kingdom of Elohim and His ways, as Yeshua came to demonstrate. It is Yeshua that we too are to emulate in our daily lives. He essentially tells His people (both Jew and non-Jew) to be holy, for He is Holy (see Lev. 11:44). Elohim’s Laws of Kosher set us apart as His people – those who truly are in covenant relationship with him, and choose accordingly to follow His instructions for eating Biblically clean.
Concluding Overview
We have seen from the above there are Biblical mandates regarding what we are to eat and how to prepare what Elohim defines as “food.” The reasons for this instruction are four-fold:
Obedience to Elohim’s commandments.
Our physical well-being for becoming strong and long-lasting vessels of His truths.
Our spiritual condition and health; being prepared for leading from the Holy Spirit.
Our living, walking witness of His ways, demonstrating the love and compassion of one who is in covenant relationship with the One Who loves us more than we alone are capable of loving ourselves or our fellow man.
Obedience to the Biblical Commands
Obedience to Elohim’s commands found throughout the Biblical record are not the root of our faith, but certainly demonstrate the fruit of a personal relationship with our Maker. Yeshua tells His disciples in John 14:15-17, “If you love Me, keep My commandments. And I will pray the Father, and He will give you another Helper, that He may abide with you forever – the Spirit of truth.”
In Deuteronomy 10:12-13, Elohim says through Moses, “And now, Israel, what does the Lord your God require of you, but to fear the Lord your God, to walk in his ways and to love Him, to serve the Lord your God with all your heart and with all you soul, and to keep the commandments of the Lord and His statutes which I command you today for your good?”
And in 1 John 3:4,6 the apostle John tells us, “Whoever commits sin also commits lawlessness [Torahlessness], and sin is lawlessness. Whoever abides in Him [Yeshua] does not sin. Whoever sins has neither seen Him nor known Him.”
Physical Well Being
Although the Biblical dietary laws contain benefits for the health of our physical bodies, that is only one aspect to eating in accord with Biblical instructions. To be long-lasting vessels and witnesses for the truth and fulness of the word of Elohim, we must care for the physical body we have been given, even though it is a temporary vessel for our being. We are told to glorify Elohim in our bodies and in the Holy Spirit living in us. The apostle Paul says, in 1 Cor. 6:19-20,
“Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.”
Leading of the Holy Spirit
At the time of the Feast of Shavuot the apostle Peter speaks to the crowd in Acts 2:38, “Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ [Messiah Yeshua] for the remission of sins; and you shall receive the gift of the Holy Spirit.’”
We read in Psalm 51:11, where David provides us with a prayer of repentance, “Do not take me away from your presence, and do not take your Holy Spirit from me.”
Witness for Elohim
Our everyday activities provide opportunities to be ambassadors for the ways of Elohim and the truths of His written word. Whether in the work-place, school, in the store, at home or among friends and family, we can become the witness of the love, peace and compassion of a life indwelled of the Holy Spirit. People do notice the difference in those set-apart for Elohim. Our demeanor among humanity often generates questions and provides opportunity to share as the witness of a redeemed life.
In summarizing, we have seen that over the centuries there has been a wide range of misunderstandings about food in terms of what mankind has eaten, versus what the Bible defines as food, and thereby is regarded as suitable for eating. Between the two primary religious systems of man (i.e., Judaism and Christianity), there has existed a wide divergence of views on the subject, even up to this day. And, within these two religious streams, there are differences of opinion in both belief and practice. It is hoped that through the Biblical/historical exegesis of this paper there will have resulted some further clarity on the subject. Ultimately, the choice of what we eat is left to each individual. The best source of guidance in making decisions regarding food is study of the Biblical text through the leading of the Holy Spirit, and much prayer.
We have seen that the importance of taking key words found in our English Bibles back to the original language, as a means of investigating the original writer’s intended meanings, can shed considerable light on difficult subjects. In connection with this interpretative tool, what is revealed is that the original Hebrew/Aramaic, and even Greek, carries an expanded spectrum of meanings of words that is not always possible to convey through translative selection of English words. English and the Semite languages are very different in syntax and nuance of meanings, plus there are not always cross-comparable word meanings available between the source language and the receiving language (i.e., the English).
Beyond eating and sustenance of our physical bodies, we have seen there are other important aspects involved. For example, we are called to be a holy and set-apart people. Obedience to Elohim’s commands (which include dietary matters, for all of mankind) are critical, for we are to be holy as “He is Holy.” Yeshua tells us if we love Him, we are to “follow His commands.” We are to be considerate of our fellow man, even when it involves food and eating. For we are not to cause our brother to stumble, or to be intimidated by our dietary beliefs, but are to edify him in our faith walk. We are to live in harmony with our fellow man, in spite of our diverse background and resulting beliefs and practices. We are to love our neighbor as our selves. We who are more mature in the faith are not to put down the less mature, or to treat them with contempt over their immaturity of understanding.
Our source of guidance in living a redeemed life of obedience must be rooted in the directives found within the Biblical text, as the first and foremost source of truth, rather than man’s religious customs and traditions.
“…Do not destroy with your food the one for whom Christ [Messiah Yeshua] died.
Therefore do not let your good be spoken of as evil; for the kingdom of God is not
eating and drinking, but righteous and peace and joy in the Holy Spirit.
Romans 14:15-17
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