Leviticus 27:17
If he consecrates his field during the Year of Jubilee, the price will stand according to your valuation.
If he consecrates his field
The act of consecration in this context involves setting apart something as holy or dedicated to God. The Hebrew root word for "consecrates" is "קדש" (qadash), which means to sanctify or make holy. In ancient Israel, consecrating a field was a significant act of devotion, symbolizing the owner's recognition of God's sovereignty over the land. This act reflects a deep spiritual commitment, acknowledging that all possessions ultimately belong to God. The field, a source of sustenance and livelihood, becomes a testament to the owner's faith and trust in God's provision.

during the Year of Jubilee
The Year of Jubilee, occurring every 50th year, was a time of liberation and restoration in Israelite society. The Hebrew term "יובל" (yovel) signifies a ram's horn, which was blown to announce this special year. During the Jubilee, debts were forgiven, slaves were freed, and land was returned to its original owners. This practice underscored the principles of justice, mercy, and equality, reminding the Israelites of their dependence on God's grace. The Jubilee year served as a powerful reminder of God's ultimate ownership of the land and His desire for His people to live in harmony and fairness.

the price will stand
The phrase "the price will stand" indicates that the valuation of the field, once consecrated, remains fixed. This valuation was determined by the priest, based on the potential yield of the field until the next Jubilee. The Hebrew word for "stand" is "קום" (qum), meaning to arise or be established. This reflects the permanence and stability of the valuation once set. It emphasizes the importance of integrity and fairness in financial dealings, as well as the need for the Israelites to honor their commitments to God and each other.

according to your valuation
The valuation process was a critical aspect of consecrating a field. The Hebrew word for "valuation" is "ערך" (erek), which refers to the assessment or estimation of value. This valuation was not arbitrary but was based on established guidelines provided by God through Moses. It ensured that the consecration was both meaningful and equitable, reflecting the field's true worth. This process highlights the importance of stewardship and accountability in managing God's resources, encouraging the Israelites to act with wisdom and discernment in their offerings and commitments.

Persons / Places / Events
1. Moses
The author of Leviticus, who received the laws from God and communicated them to the Israelites.

2. Israelites
The recipients of the laws given in Leviticus, including the regulations about consecrating fields.

3. Year of Jubilee
A significant event occurring every 50th year, where liberty was proclaimed throughout the land, and properties were returned to their original owners.

4. Priests
The individuals responsible for valuing the fields and ensuring the laws were followed.

5. Promised Land
The land given to the Israelites, where these laws were to be practiced.
Teaching Points
Understanding the Year of Jubilee
The Year of Jubilee was a time of restoration and freedom, symbolizing God's provision and mercy. It reminds us of the importance of rest and renewal in our spiritual lives.

Consecration and Valuation
The act of consecrating a field during the Year of Jubilee highlights the importance of dedicating our resources to God. It challenges us to consider how we use our possessions for His glory.

God's Sovereignty Over Land
The laws about land consecration emphasize that God is the ultimate owner of all land. This teaches us to be good stewards of the resources He entrusts to us.

Spiritual Significance of Jubilee
The Jubilee year points to the ultimate freedom and restoration found in Christ. It encourages us to seek spiritual renewal and liberation from sin.

Practical Stewardship
The valuation process teaches us to be fair and just in our dealings, reflecting God's righteousness in our financial and personal transactions.
Bible Study Questions
1. How does the concept of the Year of Jubilee in Leviticus 27:17 reflect God's character and His intentions for His people?

2. In what ways can we apply the principles of consecration and valuation in our modern-day stewardship of resources?

3. How does the Year of Jubilee foreshadow the work of Christ as described in the New Testament?

4. What lessons can we learn from the Israelites' practice of returning land during the Jubilee, and how can these lessons impact our view of ownership and generosity?

5. How can the themes of rest and restoration in the Year of Jubilee influence our approach to spiritual renewal and personal growth today?
Connections to Other Scriptures
Leviticus 25
Provides a broader context for the Year of Jubilee, explaining its significance and the laws associated with it.

Numbers 36
Discusses inheritance laws, which relate to the ownership and consecration of land.

Isaiah 61
Prophesies about the Year of the Lord's favor, which is connected to the concept of Jubilee.

Luke 4
Jesus references the Year of Jubilee, indicating its fulfillment in His ministry.

Hebrews 4
Discusses the concept of rest, which can be related to the rest and restoration themes of the Jubilee.
Singular VowsJ.A. Macdonald Leviticus 27:1-25
Spontaneous DevotionW. Clarkson Leviticus 27:1-33
On Keeping VowsR.M. Edgar Leviticus 27:1-34
Vows and DuesR.A. Redford Leviticus 27:1-34
People
Israelites, Moses
Places
Mount Sinai
Topics
Consecrates, Decision, Dedicates, During, Estimation, Field, Fixed, Full, Gives, Hallow, Jubilee, Remains, Sanctify, Stand, Standeth, Valuation, Value
Dictionary of Bible Themes
Leviticus 27:1-25

     5741   vows

Leviticus 27:1-27

     8223   dedication

Leviticus 27:1-33

     6714   ransom

Leviticus 27:15-20

     6721   redemption, in life

Leviticus 27:16-19

     7482   Year of Jubilee

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

Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be
Arthur W. Pink—Tithing

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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