Leviticus 27:2
"Speak to the Israelites and say to them, 'When someone makes a special vow to the LORD involving the value of persons,
Speak to the Israelites
This phrase establishes the audience as the Israelites, God's chosen people, who were delivered from Egypt and given the Law at Mount Sinai. The Israelites are the descendants of Abraham, Isaac, and Jacob, and they are in a covenant relationship with God. This covenant is central to their identity and their understanding of God's promises and expectations. The instruction to "speak" indicates the importance of communication and the role of Moses as a mediator between God and His people.

and say to them
This phrase emphasizes the authoritative nature of the message. Moses is instructed to convey God's commands directly to the people, highlighting the importance of obedience and the transmission of divine law. This reflects the structure of ancient Near Eastern societies, where leaders often communicated divine or royal decrees to the populace.

‘When someone makes a special vow to the LORD
Vows were a common practice in ancient Israel and the broader ancient Near East. They were voluntary commitments made to God, often in response to a particular blessing or request. A "special vow" indicates a solemn promise that goes beyond ordinary obligations. Such vows were taken seriously and were binding, reflecting the deep sense of accountability to God. This practice is seen in other parts of the Bible, such as Hannah's vow in 1 Samuel 1:11.

involving the value of persons,
This phrase introduces the concept of assigning a monetary value to individuals as part of fulfilling a vow. In the cultural and historical context, this valuation was based on age, gender, and potential economic contribution. The valuation system reflects the societal norms and economic structures of ancient Israel. It also underscores the principle that vows to God should be meaningful and sacrificial, involving a tangible expression of commitment. This concept is further explored in the rest of Leviticus 27, where specific values are assigned to different categories of people.

Persons / Places / Events
1. The Israelites
The chosen people of God, to whom the laws and commandments were given through Moses. They are the primary audience of the instructions in Leviticus.

2. Moses
The prophet and leader of the Israelites, who received the laws from God and communicated them to the people.

3. The LORD (Yahweh)
The covenant God of Israel, who is the recipient of the vows made by the Israelites.

4. Vows
A solemn promise or commitment made to God, often involving a pledge of a person or an offering.

5. Valuation of Persons
The specific focus of this verse, referring to the monetary value assigned to individuals when they are dedicated to the LORD through a vow.
Teaching Points
The Seriousness of Vows
Vows made to God are not to be taken lightly. They represent a serious commitment and should be made with careful consideration and intention to fulfill them.

Understanding the Value of Dedication
The valuation of persons in vows reflects the importance of dedicating oneself or others to God. It underscores the principle that our lives and commitments have intrinsic value in the eyes of God.

Integrity in Our Commitments
As believers, we are called to be people of integrity. Our commitments, whether formal vows or everyday promises, should be honored as acts of worship and obedience to God.

Reflecting on Our Offerings to God
Consider what we are dedicating to God in our lives. Are we offering our best, and are we doing so with a willing and sincere heart?
Bible Study Questions
1. What does the practice of making vows in Leviticus 27:2 teach us about the nature of our commitments to God today?

2. How can we apply the principle of valuing our commitments to God in our daily lives, especially in our relationships and responsibilities?

3. In what ways does the teaching of Jesus in Matthew 5:33-37 expand or deepen our understanding of making vows or promises?

4. How can we ensure that our offerings to God, whether time, resources, or talents, are given with the right heart and intention?

5. Reflect on a time when you made a commitment to God. How did you fulfill it, and what did you learn from the experience?
Connections to Other Scriptures
Numbers 30
This chapter provides further details on the making and breaking of vows, emphasizing the seriousness and binding nature of vows made to the LORD.

Ecclesiastes 5:4-5
These verses highlight the importance of fulfilling vows made to God, warning against making vows lightly or failing to fulfill them.

Matthew 5:33-37
Jesus teaches about the integrity of one's word, encouraging His followers to let their 'Yes' be 'Yes,' and their 'No,' 'No,' without the need for vows.
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
A Vow FulfilledMemoir of Sir Francis Crossley.Leviticus 27:2-13
A Vow KeptElihu Burritt.Leviticus 27:2-13
Brittle VowsJ. Spencer.Leviticus 27:2-13
Influence of a Singular VowPresident Lincoln.Leviticus 27:2-13
Laws Concerning VowsF. W. Brown.Leviticus 27:2-13
Philip Henry's VowC. Bullock.Leviticus 27:2-13
The Extraordinary in the Service of GodHenry, MatthewLeviticus 27:2-13
The Provisions of Righteousness and GraceC. H. Mackintosh.Leviticus 27:2-13
The Redemption of a Singular VowRobert Spurgeon.Leviticus 27:2-13
The Singular VowH. Christopherson.Leviticus 27:2-13
People
Israelites, Moses
Places
Mount Sinai
Topics
Accomplish, Anyone, Anything, Belonging, Clearly, Decision, Dedicate, Devoteth, Difficult, Equivalent, Estimation, Giving, Hast, Israelites, Makes, Maketh, Oath, Persons, Singular, Sons, Speak, Special, Utter, Valuation, Value, Valued, Values, Vow, Wonderful
Dictionary of Bible Themes
Leviticus 27:1-7

     5615   weights

Leviticus 27:1-8

     5260   coinage

Leviticus 27:1-25

     5741   vows

Leviticus 27:1-27

     8223   dedication

Leviticus 27:1-33

     6714   ransom

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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