that walk on all fours
The phrase "walk on all fours" is somewhat enigmatic, as most flying insects do not literally walk on four legs. The Hebrew phrase "הֹלֵךְ עַל אַרְבַּע" (holekh al arba) might be understood as a way to describe insects that have a certain kind of movement or posture. This could refer to the way certain insects, like locusts, move when they are not flying. The specificity of this description highlights the care with which the Israelites were to observe God's commandments, paying attention to even the smallest details in their daily lives.

are detestable to you
The Hebrew word "שֶׁקֶץ" (sheqets) is used here, which is often translated as "detestable" or "abominable." This term is used throughout Leviticus to describe things that are ritually unclean or morally repugnant. The use of such strong language underscores the importance of maintaining purity and holiness. For the Israelites, adhering to these dietary laws was a tangible expression of their obedience and dedication to God. It served as a daily discipline that reinforced their identity as God's chosen people, set apart for His purposes.

Going upon all four.--That is, the insects in question not only fly but also creep. The phrase, however, "upon all four" does not refer to the exact number of feet, but, as in some modern languages, denotes walking with its body in a horizontal position, or near the ground, in contradistinction to the two-legged birds discussed in the foregoing verses. This is the sense which the administrators of the law in the time of Christ attached to the phrase. Hence the Chaldee paraphrase of Jonathan translates it, "And all creeping-things which have wings going upon all four, the flyspecies and the wasp or hornet species and the bee species."

Shall be an abomination unto you.--As the bee species is included among "the creeping things which have wings," some have supposed that bee-honey comes within the unclean things which are here said "shall be an abomination unto you." Hence it is thought that the honey (dabesh) which is so frequently mentioned in the Bible as a special feature of the promised land (Exodus 3:8; Exodus 3:17; Exodus 13:5; Exodus 16:14; Exodus 33:3; Leviticus 20:24, etc.), and which formed an important article of food among the Hebrews, was not the natural product of the bee, but is either the grape-honey, the dibs, which is still prepared in many parts of Syria and Palestine, and is exported in great quantities into Egypt; or the vegetable ? honey, the exudation of certain trees and shrubs found in the peninsula of Sinai. Hence, too, it is supposed that the wild honey which Jonathan ate in the wood (1Samuel 14:25), and which was the meat of John the Baptist (Matthew 3:4), must refer to this vegetable-honey. But though it is true that the canon which obtained during the second Temple was "Whatsoever cometh from unclean creatures is unclean," and that in accordance with this law the milk of unclean quadrupeds and the eggs of unclean birds and fishes were forbidden, yet the honey of bees was expressly permitted. The administrators of the law in the time of Christ accounted for this exemption that it is not the direct produce of the insect itself, but is a preparation from gathered juices of clean herbs. The Chaldee paraphrase of Jonathan therefore adds, after "shall be an abomination unto you," the words, nevertheless the honey of the bee ye may eat. John the Baptist therefore acted in perfect obedience to the Law when he ate the honey which the bees deposited in the crevices of the rocks and in the hollow of trees. The prohibition to use honey in meatofferings is not owing to its being unclean, but to its producing fermentation. (See Leviticus 2:11.) . . .