Deuteronomy 14:13
the red kite, the falcon, any kind of kite,
the red kite
The red kite is a bird of prey mentioned in the dietary laws given to the Israelites. In the context of Deuteronomy, these laws were part of the covenant between God and His people, emphasizing holiness and separation from pagan practices. The red kite, known for its scavenging habits, was considered unclean. This reflects the broader biblical principle of distinguishing between clean and unclean animals, as seen in Leviticus 11. The red kite's presence in the Holy Land during biblical times is supported by archaeological findings and historical records, indicating its commonality in the region.

the falcon
The falcon, another bird of prey, is also listed among the unclean birds. Falcons were often associated with hunting and warfare in ancient cultures, including Egypt, where they were revered. The prohibition against eating falcons underscores the importance of Israel's distinct identity, set apart from surrounding nations. This distinction is a recurring theme in the Old Testament, where God's people are called to be holy, as seen in Leviticus 20:26. The falcon's swift and powerful nature can be metaphorically linked to divine judgment, as seen in passages like Isaiah 46:11, where God uses birds of prey to symbolize His swift action.

any kind of kite
The phrase "any kind of kite" broadens the prohibition to include all species within the kite family. This comprehensive approach highlights the thoroughness of God's instructions to Israel. The kite's scavenging behavior, feeding on carrion, made it unsuitable for consumption according to the purity laws. This reflects the broader biblical theme of avoiding defilement, both physically and spiritually. The emphasis on purity and separation is echoed in the New Testament, where believers are called to live lives distinct from the world, as seen in 2 Corinthians 6:17. The kite's role in the ecosystem as a cleaner of the land can also be seen as a type of Christ, who cleanses and purifies His people, though He Himself is without defilement.

Persons / Places / Events
1. Moses
The author of Deuteronomy, who is delivering God's laws to the Israelites.

2. Israelites
The chosen people of God, receiving instructions on clean and unclean animals.

3. Promised Land
The destination of the Israelites, where they are to live according to God's laws.

4. Kite and Falcon
Birds mentioned in the dietary laws, considered unclean for consumption.

5. Mount Sinai
The place where Moses received the Law from God, which includes dietary instructions.
Teaching Points
Understanding God's Holiness
The dietary laws remind us of God's holiness and the call for His people to be set apart.

Obedience to God's Commands
The Israelites were to obey these laws as a sign of their covenant relationship with God.

Symbolism of Purity
The distinction between clean and unclean animals symbolizes the need for spiritual purity.

Cultural and Historical Context
Recognize the historical context of these laws and their purpose in the life of ancient Israel.

New Covenant Freedom
In Christ, we have freedom from the Old Testament dietary laws, but we should exercise this freedom responsibly.
Bible Study Questions
1. What does the inclusion of specific birds in the list of unclean animals teach us about God's attention to detail in His laws?

2. How do the dietary laws in Deuteronomy 14 reflect the broader theme of holiness in the book of Deuteronomy?

3. In what ways can the principles behind the dietary laws be applied to our lives today, even though we are not bound by them?

4. How does the New Testament teaching on food and purity (e.g., Acts 10, Romans 14) expand our understanding of God's plan for all people?

5. How can we balance our freedom in Christ with the responsibility to live in a way that honors God and respects the conscience of others?
Connections to Other Scriptures
Leviticus 11
This chapter also lists clean and unclean animals, providing a parallel to Deuteronomy 14.

Acts 10
Peter's vision of clean and unclean animals, which signifies the opening of the Gospel to the Gentiles.

Genesis 1:29-30
God's original provision of food, emphasizing plant-based sustenance.

Romans 14
Discusses the freedom in Christ regarding dietary laws and the importance of not causing others to stumble.

1 Corinthians 10:31
Encourages believers to do everything for the glory of God, including eating and drinking.
Clean and UncleanJ. Orr Deuteronomy 14:3-21
Discrimination in MeatsD. Davies Deuteronomy 14:3-21
Food ProvidedHenry, MatthewDeuteronomy 14:4-20
Gilded SinH. Crosby, D. D.Deuteronomy 14:4-20
God's Provision for Man's TableHenry, MatthewDeuteronomy 14:4-20
People
Dishon, Hen, Levites, Moses, Shaphan
Places
Beth-baal-peor
Topics
Birds, Black, Buzzard, Falcon, Glede, Kind, Kinds, Kite, Red, Sort, Vultur, Vulture
Dictionary of Bible Themes
Deuteronomy 14:1-21

     5773   abstinence, discipline

Deuteronomy 14:3-20

     4438   eating
     5378   law, OT
     8269   holiness, separation from worldly

Deuteronomy 14:3-21

     4478   meat
     7424   ritual law

Deuteronomy 14:11-18

     4612   birds

Deuteronomy 14:11-20

     4690   wings

Deuteronomy 14:12-13

     4801   black

Library
List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Parable of the Pharisee and Publican.
^C Luke XVIII. 9-14. ^c 9 And he spake also this parable unto certain who trusted in themselves that they were righteous, and set all others at nought [It is commonly said that this parable teaches humility in prayer, but the preface and conclusion (see verse 14) show that it is indeed to set forth generally the difference between self-righteousness and humility, and that an occasion of prayer is chosen because it best illustrates the point which the Lord desired to teach. The parable shows that
J. W. McGarvey—The Four-Fold Gospel

Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in
John Bunyan—Grace Abounding to the Chief of Sinners

In Judaea
If Galilee could boast of the beauty of its scenery and the fruitfulness of its soil; of being the mart of a busy life, and the highway of intercourse with the great world outside Palestine, Judaea would neither covet nor envy such advantages. Hers was quite another and a peculiar claim. Galilee might be the outer court, but Judaea was like the inner sanctuary of Israel. True, its landscapes were comparatively barren, its hills bare and rocky, its wilderness lonely; but around those grey limestone
Alfred Edersheim—Sketches of Jewish Social Life

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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