One of the more surprising animals considered lawful to eat is the giraffe. While the meaning of the Hebrew term in the list of clean ruminates (Deut 14,5) remains uncertain, the Septuagint is the first to identify it as a giraffe. The reason seems to be the cultural prominence that the giraffe gained in Egypt of the third century B.C.E., leading the translator to make the text both Egyptian and exotic. This is indicative of other animals in the list of permissible foods, chosen more for the exoticism they lend to the passage than as animals that were actually eaten. From this it can be seen that the application of the kosher laws for animals would only have been applied minimally, since few animals would have been available for eating. The translator resorts to exoticism in translating the list of animals, possibly reflecting a wider interest in antiquity of fine and peculiar dining.