Why does the Bible say that rabbits chew the cud? Is this an error in the Bible?

The Hebrew word is arnebeth, and the Arabic name for hare is ernebah; the LXX also translate it as the hare. There can be little doubt therefore that this is the right signification. A difficulty thereupon arises in its being forbidden as unclean, because it chewed the cud but did not divide the hoof. Lev. 11:6; Deut. 14:7. It is now a well-known fact that the hare does not chew the cud, its teeth and stomach not being suited for such a process. Various suggestions have been made in explanation, the most probable is that as the animal appears to chew the cud it is classed with those who did so. Scripture usually speaks of things in nature is they appear to the senses of man, and not according to strict science.

The hare is almost constantly moving its jaws as if it were a ruminant. The poet Cowper kept some young hares in his house, and he says of one, "I made it my custom to carry him always after breakfast into the garden, where he hid himself generally under the leaves of a cucumber vine, sleeping, or chewing the cud, till evening." The two principal species in Palestine are the Lepus syriacus and the Lepus aegyptiacus.

The other animals named here are not ruminants at all, and many have wondered that the hare and the coney — the hyrax — should be put among them. But it has been well urged, that these are practical directions for simple people, and not studies in natural history; and to people ordinarily the hare and the coney, though merely grinding their teeth, appear to be ruminating. They are professors of rumination without reality, taken here as God takes men according to their profession: but it cannot make them clean.

The distinction between clean and unclean animals was known before the flood (Gen. 7:2). Here, however, the Lord for the first time gives marks by which to distinguish them, whilst in Deut. 14:4-5, Moses, by God's command, mentions the beasts that were clean. The distinguishing marks were two; the one relating to their habit, the other to something which characterised them in their walk. The habit was that of ruminating, or chewing the cud. The characteristic about their walk was that they parted the hoof, and were cloven footed. Thus the habit, and the character of the walk were common to all the beasts of which the Israelites might eat. Such comprised those of the herd, or of the flock, from which alone sacrificial victims could be selected, and the hart, the roebuck or gazelle, and fallow deer, the wild goat, the pygarg or antelope, the wild ox or onyx, the chamois, or perhaps mountain sheep. Of these the hart, roebuck, and fallow deer, were served up daily at Solomon's table (1 Kings 4:23). The rest are not mentioned elsewhere in the Old Testament.

To be a beast fit for an Israelite's table, it must have had both the above-mentioned distinguishing marks. The presence of the one without the other, whether real or apparent, would not suffice. We say real or apparent, because though neither the coney nor the hare chew the cud, yet they move their jaws in such a way that a common observer might class them as ruminants with the cow and the camel. So to instruct such as would never be naturalised, the law-giver uses language which is not scientifically correct. He spake in a manner that all could understand. This is often the way in Scripture. By the rules laid down, then, the camel, the coney, the hare, and the pig, were all excluded from the list of beasts fit for the people's food. Of their flesh they were not to eat, nor their carcases were they to touch. They were unclean to them. These directions, however, about clean and unclean, rested not here. All animated nature was thus classified, and in a very simple way. Beasts, fishes, birds, insects, and reptiles, were arranged by the Creator in one or other of these classes.

One of the animals the Israelites were not to eat: it is described as chewing the cud, but not dividing the hoof. The rabbit, which is only another name for Coney, is not known in Palestine. The Hebrew word shaphan is supposed to signify the Syrian Hyrax, an animal about the size of the rabbit, but which does not really chew the cud. It has the habit of continually rubbing its teeth together when at rest, and thus has the appearance of chewing. It is an animal that forms a wholesome meal, and therefore one that would have needed to be specified under the Jewish ritual. Lev. 11:5; Deut. 14:7. It exactly answers to the other notices respecting the shaphan, such as living among the rocks, which it constantly does, and it is exceedingly quick in leaping from rock to rock, Ps. 104:18; it is also extremely difficult to catch; one of their number being on the watch while the others feed: at the approach of an enemy a signal is given, and all disappear. This agrees with its being called 'exceeding wise.' Prov. 30:24, 26. The Hyrax is classed among the pachydermatous animals.

The whole of Leviticus 11 is occupied with regulations as to the food of the people, whether in relation to beasts, fishes, birds or creeping things. Through the priest the people were to be instructed in what was to be regarded as clean, and what unclean. Among animals those only were clean that possessed the two marks: chewing the cud and the cloven hoof. Animals that chew the cud are classified as "ruminants," and to "ruminate" has acquired "meditate" as a secondary meaning. The animals with cloven hoof are sure-footed and also in many cases light-footed. When Habakkuk wrote, "The Lord God … will make my feet like hinds' feet, and He will make me to walk upon mine high places," he seemed to indicate both these ideas. If the word of God is hid in our hearts by meditation, and if it affects our outward walk in this fashion, our way will be clean in the sight of God.

We have been told that animals that chew the cud have two stomachs, that on eating the food goes into the first stomach, and then by some process it returns after a time to the animal’s mouth and is submitted to a second and careful mastication, finally descending into the second stomach, and is assimilated by the animal. Chewing the cud stands for full assimilation.

With regard to beasts, two things were essential to render them clean, they should chew the cud and divide the hoof. "Whatsoever parts the hoof, and is cloven footed, and chews the cud among the beasts, that shall ye eat." Either of these marks would, of itself, have been wholly insufficient to constitute ceremonial cleanness. The two should go together. Now, while these two marks were quite sufficient for the guidance of an Israelite, as to the cleanness or uncleanness of an animal, without any reference as to why or wherefore such marks were given, or what they meant, yet is the Christian permitted to enquire into the spiritual truth wrapped up in these ceremonial enactments.

What, then, are we to learn from those two features in a clean animal? The chewing of the cud expresses the natural process of "inwardly digesting" that which one eats; while the divided hoof sets forth the character of one's outward walk. There is, as we know, an intimate connection between the two, in the christian life. The one who feeds upon the green pastures of the Word of God, and inwardly digests what he takes in — the one who is enabled to combine calm meditation with prayerful study, will, without doubt, manifest that character of outward walk which is to the praise of Him who has graciously given us His word to form our habits and govern our ways.

(1) Of clean beasts — mammals, as they are best distinguished — there is but one class, those that ruminate, or chew the cud; but among these also those are excluded who have not a hoof entirely divided. There must be the union of these two characters, the power of rumination and the divided hoof, to constitute the animal clean for the Israelite.

With regard to "beasts," Moses is thus instructed to speak to the redeemed people among whom Jehovah dwelt: "Speak unto the children of Israel, saying, These are the beasts which ye shall eat among all the beasts that are on the earth. Whatsoever parteth the hoof, and is cloven-footed, and cheweth the cud among the beasts, that shall ye eat. Nevertheless these shall ye not eat of them that chew the cud, or of them that divide the hoof: as the camel, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. And the coney, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. And the hare, because he cheweth the cud, but divideth not the hoof; he is unclean unto you. And the swine, though he divide the hoof, and be cloven-footed, yet he cheweth not the cud; he is unclean unto you. Of their flesh shall ye not eat, and their carcase shall ye not touch: they are unclean to you." (vv. 2-8.) They were thus directed to distinguish between clean and unclean, so as to feed on some and to refuse others, not even to touch them, but in the most decided way to hold that "they are unclean."

The clean, as we have observed, shadow forth Christ. They were marked by two distinguishing features — parting the hoof and chewing the cud. When an animal was found bearing both these characteristics it was clean, and might be eaten; but if only one of these qualities existed in the beast, no matter however prepossessing it might otherwise seem, it must be entirely rejected. "Of their flesh shall ye not eat, and their carcase shall ye not touch; they are unclean to you." (v. 8.) The "divided hoof" is clearly suggestive of walk, and "chewing the cud" of meditation on the word of God. Both these were strikingly and perfectly set forth in Jesus the Son of God, whose fellowship with God knew not a moment's interruption until He was made sin and a sacrifice for us on the cross. We know that He walked not after the counsel of the ungodly, nor stood in the way of sinners, nor sat in the seat of the scornful. He was holy, harmless, undefiled, and separate from sinners. His delight was in the law of Jehovah, and in His law did He meditate day and night. (Ps. 1:1-2; Heb. 7:28.) From these clean beasts then we are instructed not only to gather up spiritual food, but to go over it, portion by portion, in meditation, that it may be effectual for present comfort and strength in the walk. The importance of meditation on the Word can scarcely be over-estimated. It is more than reading, and one of the essentials of communion. By thus being occupied with the Scriptures, in dependence on the Holy Ghost and in faith, we receive God's thoughts into the mind and heart, and are thus guided and strengthened to walk for His glory. In all this Jesus was our perfect model. Meditating in the law of Jehovah day and night, He did always those things which pleased Him. Obedience was His constant employ. He said, "My meat is to do the will of Him that sent me, and to finish His work." He was "obedient unto death, even the death of the cross."

" 1 And Jehovah spoke to Moses and to Aaron, saying to them, 2 Speak to the children of Israel, saying, These [are] the animals which ye shall eat among all the beasts that [are] on the earth. 3 Whatsoever has cloven hoofs, and feet split open, bringing up the cud, among the beasts, that shall ye eat. 4 Only these shall ye not eat of those that bring up the cud, or of those with cloven hoofs; the camel, for it brings up the cud but has not cloven hoofs, it [is] unclean to you; 5 and the rock-badger, for it brings up the cud but has not cloven hoofs, it [is] unclean to you; 6 and the hare, for it brings up the cud but has not cloven hoofs, it [is] unclean to you; 7 and the swine, for it has cloven hoofs and feet split open, but it brings not up the cud, it [is] unclean to you. 8 Of their flesh ye shall not eat, and their carcases ye shall not touch, they [are] unclean to you" (vers. 1-8).