Then the LORD
This phrase emphasizes the direct communication from God, highlighting His authority and the divine origin of the instructions that follow. In the context of Leviticus, God is establishing laws and guidelines for the Israelites, underscoring His role as the ultimate lawgiver. This reflects the covenant relationship between God and Israel, where God provides guidance and expects obedience. The use of "LORD" in all caps signifies the translation of the Tetragrammaton, YHWH, the personal name of God, which denotes His eternal and self-existent nature.

said to Moses
Moses is the central human figure in the Pentateuch, serving as the mediator between God and the Israelites. His role as a prophet and leader is crucial, as he conveys God's laws and instructions to the people. This communication underscores Moses' unique position and the trust God places in him. Historically, Moses is seen as the lawgiver, and his interactions with God are foundational for the establishment of Israelite society and religious practice. This phrase also connects to other instances in the Pentateuch where God speaks to Moses, such as the giving of the Ten Commandments (Exodus 20) and the instructions for the Tabernacle (Exodus 25-31). Moses' role as a mediator can be seen as a type of Christ, who is the ultimate mediator between God and humanity (1 Timothy 2:5).

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.

if the valuation concerns a male
In ancient Israel, males were often the primary focus in legal and religious matters due to their roles in society. The valuation system reflects the economic and social responsibilities typically held by men. This valuation is part of a vow or dedication to God, often linked to the redemption of a person or property.

from twenty to sixty years of age
This age range represents the prime working years of an individual, when they are most capable of contributing to society and the economy. It reflects the peak of physical strength and productivity, which is why the valuation is higher for this group. This age range is also significant in other biblical contexts, such as the age of service for Levites (Numbers 4:3).

then your valuation shall be fifty shekels of silver
Fifty shekels of silver was a substantial amount, indicating the high value placed on a male in his prime. Silver was a common medium of exchange in the ancient Near East, and the shekel was a standard unit of weight. This valuation underscores the economic importance of individuals in this age group. The number fifty can also symbolize completeness or jubilee, a time of liberation and restoration (Leviticus 25).

according to the sanctuary shekel
The sanctuary shekel was a specific standard of measurement used in the tabernacle and later the temple, ensuring consistency and fairness in religious and economic transactions. This standardization reflects the importance of integrity and honesty in dealings related to vows and dedications to God. The sanctuary shekel is mentioned in other contexts, such as the census tax (Exodus 30:13), emphasizing its role in maintaining the sanctity of religious practices.

Or if it is a female,
In the context of Leviticus 27, this phrase refers to the valuation of persons dedicated to the Lord through a vow. The distinction between male and female valuations reflects the cultural and economic realities of ancient Israel, where males were often seen as having greater economic potential due to their roles in labor and warfare. This does not imply a lesser spiritual value but rather a practical assessment based on societal roles at the time.

then your valuation shall be
The concept of valuation in Leviticus 27 is tied to the practice of dedicating individuals to God, often as a form of vow or offering. The valuation system allowed for a monetary substitute to be given instead of the person, which was a practical solution for fulfilling vows. This system underscores the importance of fulfilling one's promises to God, a theme that resonates throughout Scripture, such as in Ecclesiastes 5:4-5, which emphasizes the seriousness of vows.

thirty shekels.
The valuation of thirty shekels for a female reflects the economic considerations of the time. In biblical history, thirty shekels is also significant as the price for which Judas Iscariot betrayed Jesus (Matthew 26:15), highlighting a connection between valuation and betrayal. This amount, while specific to the context of Leviticus, echoes through Scripture as a symbol of worth and the cost of redemption. The use of shekels, a common currency in ancient Israel, provides insight into the economic practices and standards of the period.

And if the person is from five to twenty years of age
This phrase refers to the age range of individuals who are being dedicated to the Lord through a vow. In ancient Israel, vows were a common practice, and individuals could dedicate themselves or others to God. The age range specified here indicates a period of life where individuals are not yet fully mature but are capable of contributing to society. This reflects the cultural understanding of maturity and responsibility in ancient Israel.

then your valuation for the male shall be twenty shekels
The valuation system in Leviticus 27 is based on the economic value of individuals in terms of their potential labor contribution. Twenty shekels for a male in this age range reflects the higher economic value placed on males due to their expected physical labor capabilities. This valuation system is not a reflection of intrinsic worth but rather a practical guideline for fulfilling vows. The shekel was a standard unit of weight and currency in the ancient Near East, and its use here underscores the economic considerations of the time.

and for the female ten shekels
The valuation for females is set at ten shekels, half that of males. This difference highlights the cultural and economic context of ancient Israel, where males were often seen as the primary laborers. However, it is important to note that this valuation does not imply lesser spiritual or personal worth. In the broader biblical narrative, women are valued and play crucial roles in God's plan, as seen in figures like Deborah, Ruth, and Esther. The valuation system reflects societal norms rather than divine endorsement of inequality.

Now if the person is from one month to five years of age
This phrase sets the age range for the valuation of a person dedicated to the Lord. In ancient Israel, children were considered part of the community from birth, but their valuation for religious purposes began at one month. This reflects the cultural understanding of infancy and the importance of children in the community. The age range up to five years indicates a period before a child is considered capable of contributing labor or service, which is significant in a society where physical ability often determined value.

then your valuation for the male shall be five shekels of silver
The valuation of five shekels for a male child reflects the economic and social structures of ancient Israel. Silver was a common medium of exchange, and the shekel was a standard unit of weight and currency. The higher valuation for males can be understood in the context of a patriarchal society where males were often seen as future laborers and potential leaders. This valuation system underscores the practical considerations of the time, where economic contributions were a significant factor in determining value.

and for the female three shekels of silver
The valuation of three shekels for a female child indicates a lower economic valuation compared to males, reflecting the societal norms and roles assigned to women in ancient Israel. While this may seem inequitable by modern standards, it is important to understand it within the historical and cultural context of the time. Women had different roles and responsibilities, often centered around the household and family, which were vital to the community's survival and prosperity. This valuation does not imply lesser spiritual worth but rather reflects the economic realities of the era.

In summary, Leviticus 27:6 provides insight into the valuation system used in ancient Israel for individuals dedicated to the Lord, reflecting the cultural, economic, and social norms of the time. The distinctions in valuation between males and females highlight the different roles and expectations within the community, while the use of silver as currency underscores the practical aspects of religious and societal obligations.

And if the person is sixty years of age or older
In ancient Israel, reaching the age of sixty was significant, as it marked a transition into what was considered old age. This age was often associated with wisdom and experience, but also with a decrease in physical strength and economic productivity. The valuation system in Leviticus 27 reflects the practical realities of life expectancy and the ability to contribute labor, which was a key factor in determining a person's value in a vow offering. This age distinction underscores the community's recognition of the natural decline in physical capabilities and the corresponding adjustment in economic value.

then your valuation shall be fifteen shekels for the male
The valuation of fifteen shekels for a male over sixty reflects a reduced economic value compared to younger, more able-bodied individuals. In the context of the ancient Near Eastern economy, a shekel was a standard unit of weight and currency, and the valuation system was a way to quantify a person's potential contribution to the community. This valuation also highlights the patriarchal structure of the society, where males were often valued higher due to their roles in labor and leadership. The specific amount of fifteen shekels indicates a significant reduction from the valuation of younger males, acknowledging the diminished capacity for physical labor.

and ten shekels for the female
The valuation of ten shekels for a female over sixty further illustrates the gender distinctions present in ancient Israelite society. Women were typically valued less than men in economic terms, reflecting their roles within the household and community. This valuation system, while seemingly inequitable by modern standards, was a reflection of the cultural and economic realities of the time. The difference in valuation between males and females also points to the broader biblical theme of the value of individuals not being solely based on economic productivity, as seen in the New Testament where spiritual equality is emphasized (Galatians 3:28).

But if the one making the vow is too poor to pay the valuation
In the context of Leviticus 27, vows were often made as acts of devotion or gratitude to God, sometimes involving the dedication of persons, animals, or property. The valuation system provided a way to redeem these dedications with a monetary equivalent. This phrase acknowledges the economic disparities among the Israelites, showing God's provision for the poor. The law ensured that financial inability did not prevent someone from fulfilling their vow, reflecting God's justice and mercy. This principle is echoed in the New Testament, where Jesus emphasizes the value of the widow's mite (Mark 12:41-44).

he is to present the person before the priest
The priest acted as a mediator between God and the people, a role that foreshadows the mediatory work of Jesus Christ (Hebrews 4:14-16). Presenting the person before the priest ensured that the vow was taken seriously and that the valuation was fair and just. This practice highlights the importance of accountability and community in spiritual commitments.

who shall set the value according to what the one making the vow can afford
The priest's role in setting a fair value underscores the flexibility and compassion within the law. It allowed for personal circumstances to be considered, ensuring that the vow was not burdensome. This reflects the broader biblical principle that God desires mercy and not sacrifice (Hosea 6:6, Matthew 9:13). The priest's assessment was not arbitrary but guided by divine principles of fairness and equity, ensuring that worship was accessible to all, regardless of economic status.

If he vows an animal
In ancient Israel, making a vow was a solemn promise to God, often involving a sacrifice or offering. Vows were voluntary but binding once made. The act of vowing an animal indicates a personal commitment to God, reflecting the seriousness of one's devotion and the desire to honor God with something of value. This practice is seen in other parts of the Old Testament, such as in Hannah's vow in 1 Samuel 1:11.

that may be brought as an offering to the LORD
The animal must be one that is acceptable for sacrifice according to the Levitical laws. This typically included animals like bulls, sheep, and goats, which were considered clean and suitable for offerings. The specification underscores the importance of offering only what is deemed pure and acceptable to God, as outlined in Leviticus 1-7. This reflects the holiness and perfection required in worship and sacrifice.

any such animal given to the LORD
Once an animal is vowed and given to the LORD, it is set apart for sacred use. This act of giving signifies a transfer of ownership from the individual to God, emphasizing the principle of consecration. The concept of giving to the LORD is a recurring theme in the Bible, highlighting the importance of dedicating one's best to God, as seen in Proverbs 3:9.

shall be holy
The term "holy" means set apart or consecrated for a divine purpose. In the context of Leviticus, holiness is a central theme, reflecting God's nature and the call for His people to be distinct from other nations. The animal, once vowed and given, becomes holy, symbolizing the transformation that occurs when something is dedicated to God. This foreshadows the ultimate sacrifice of Jesus Christ, who was holy and set apart for the redemption of humanity, as seen in Hebrews 10:10.

He must not replace it or exchange it
This phrase emphasizes the importance of keeping vows and offerings as originally intended. In the context of Leviticus, offerings were a serious commitment to God, reflecting the covenant relationship between God and Israel. The prohibition against replacing or exchanging an offering underscores the need for integrity and faithfulness in worship. This principle is echoed in other scriptures, such as Ecclesiastes 5:4-5, which warns against making vows to God and not fulfilling them.

either good for bad or bad for good
This highlights the impartiality required in offerings. The quality of the offering should not be altered, whether it is to upgrade or downgrade. This reflects God's unchanging nature and His requirement for sincerity in worship. The idea of not altering the quality of an offering can be seen as a precursor to the New Testament teaching in James 1:17, where God is described as unchanging and consistent.

But if he does substitute one animal for another
This acknowledges human fallibility and provides a provision for when a substitution occurs, whether intentionally or unintentionally. The law anticipates human error and provides a way to maintain holiness despite it. This can be seen as a type of Christ, who provides a way for humanity to maintain righteousness despite sin.

both that animal and its substitute will be holy
This ensures that the sanctity of the offering is preserved, even if a substitution occurs. It reflects the principle that once something is dedicated to God, it remains holy. This concept is seen in the New Testament in Romans 12:1, where believers are urged to present their bodies as living sacrifices, holy and pleasing to God. The idea of holiness being maintained despite substitution can also be seen as a foreshadowing of Christ's substitutionary atonement, where He became the holy sacrifice for humanity's sins.

But if the vow involves any of the unclean animals
In the context of Leviticus, unclean animals are those that are not permitted for sacrifice or consumption according to the dietary laws given to Israel (Leviticus 11). These laws were part of the covenant between God and Israel, distinguishing them from other nations. The mention of unclean animals in a vow indicates that not all vows were made with animals suitable for sacrifice, reflecting the diverse nature of vows and offerings in ancient Israelite worship.

that may not be brought as an offering to the LORD
This phrase underscores the importance of purity and holiness in offerings to God. Only clean animals, as defined by the Levitical law, could be used in sacrifices. This requirement highlights the need for offerings to be without blemish, symbolizing the holiness and perfection required by God. It also points to the separation between the sacred and the profane, a recurring theme in Leviticus.

the animal must be presented before the priest
The role of the priest was central in the sacrificial system. Priests acted as mediators between God and the people, ensuring that offerings were made according to divine instructions. Presenting the animal before the priest ensured that the vow was handled properly, maintaining the sanctity of the worship process. This practice foreshadows the mediatory role of Jesus Christ, who is described as our High Priest in the New Testament (Hebrews 4:14-16), bridging the gap between humanity and God.

The priest shall set its value
In ancient Israel, the priest held a significant role in religious and community life, acting as a mediator between God and the people. This phrase indicates the priest's authority in determining the value of offerings dedicated to the Lord. The priest's judgment was considered divinely guided, reflecting the importance of spiritual discernment in matters of worship. This practice underscores the principle that offerings to God should be assessed with integrity and fairness, ensuring that they are worthy of the divine recipient. The priest's role here can be seen as a type of Christ, who is our ultimate High Priest, discerning the true value of our spiritual sacrifices (Hebrews 4:14-16).

whether high or low
This phrase suggests flexibility and fairness in the valuation process, acknowledging that not all offerings are of equal material worth. The priest's assessment was not arbitrary but based on the condition and quality of the item being dedicated. This reflects the broader biblical principle that God values the heart and intent behind the offering more than the offering itself (1 Samuel 16:7). It also highlights the inclusivity of the sacrificial system, allowing individuals of varying economic statuses to participate in worship according to their means.

as the priest values it
The repetition of the priest's role emphasizes the trust placed in his judgment and the importance of his impartiality. This mirrors the biblical theme of justice and righteousness, where leaders are called to act without favoritism or corruption (Deuteronomy 16:19). The priest's valuation was binding, reinforcing the idea that spiritual leaders are accountable to God for their decisions and must act with integrity.

the price will be set
Once the priest determined the value, it became the established price, indicating the finality and authority of the priest's decision. This reflects the order and structure within the Levitical system, where clear guidelines were established for worship and offerings. It also points to the concept of redemption, where a price is set for the dedication or consecration of something to God, foreshadowing the ultimate redemption price paid by Christ for humanity (1 Peter 1:18-19).

If, however, the owner decides to redeem the animal,
In the context of Leviticus 27, this phrase refers to the laws concerning vows and dedications to the Lord. The chapter outlines how individuals could dedicate people, animals, houses, and fields to God. The owner here is someone who has dedicated an animal to the Lord but now wishes to reclaim it. This reflects the ancient Israelite practice of making vows and the importance of fulfilling them. The concept of redemption is significant throughout Scripture, symbolizing the act of reclaiming or buying back something that was given up. This can be seen as a type of Christ, who redeems humanity.

he must add a fifth to its value.
The requirement to add a fifth (20%) to the animal's value if the owner wishes to redeem it underscores the seriousness of making a vow to God. This additional cost serves as a deterrent against making rash vows and emphasizes the sanctity of commitments made to the Lord. The principle of adding a fifth is consistent with other Levitical laws, such as in Leviticus 5:16, where restitution for a guilt offering also required an additional fifth. This reflects God's justice and the importance of integrity in worship. The concept of redemption with an added cost can be seen as a foreshadowing of the ultimate redemption through Christ, who paid the full price for humanity's sins.

Now if a man consecrates his house as holy to the LORD
In ancient Israel, consecrating a house to the LORD was an act of devotion and gratitude. This practice reflects the broader principle of dedicating one's possessions to God, acknowledging Him as the ultimate owner. The concept of holiness, or being set apart, is central to Leviticus and the entire Mosaic Law. This act of consecration can be seen as a precursor to the New Testament teaching of offering one's life as a living sacrifice (Romans 12:1).

then the priest shall value it either as good or bad
The priest's role in valuing the house underscores the importance of the priesthood in mediating between God and the people. The priest's assessment was based on the house's condition and potential use. This valuation process ensured fairness and prevented individuals from making insincere or exaggerated offerings. The priest's authority in this matter reflects the broader biblical theme of spiritual leaders guiding the community in matters of faith and practice.

The price will stand just as the priest values it
Once the priest determined the value, it was binding. This reflects the biblical principle of integrity and the importance of keeping one's vows to God (Ecclesiastes 5:4-5). The fixed price also ensured that the consecration was a genuine act of worship, not subject to manipulation or renegotiation. This concept of a set value can be seen as a type of Christ, who is the unchanging and ultimate sacrifice for sin, whose worth is beyond measure (Hebrews 10:10).

But if he who consecrated his house redeems it,
In the context of Leviticus, consecration refers to setting something apart for God. This could be a house, land, or other possessions. The act of consecrating a house indicates a dedication to God, often for religious purposes or as a vow. Redemption here implies the owner wishes to reclaim the house for personal use. This reflects the broader biblical theme of redemption, where something set apart or lost is restored. The concept of redemption is central to the Bible, foreshadowing the ultimate redemption through Jesus Christ.

he must add a fifth to the assessed value,
The requirement to add a fifth (20%) to the assessed value when redeeming a consecrated house underscores the seriousness of vows and dedications to God. This additional cost serves as a deterrent against making rash vows and emphasizes the sanctity of commitments made to God. The principle of adding a fifth is consistent with other Levitical laws concerning redemption, such as in Leviticus 25:27, where land redemption also requires an additional payment. This reflects God's justice and the importance of integrity in dealings with Him.

and it will belong to him.
Once the redemption process is completed, the house returns to the original owner. This provision ensures that while vows and dedications are taken seriously, there is also a path for restoration and return. This mirrors the biblical theme of restoration, where God provides a way for His people to return to Him despite their failings. The concept of belonging is significant, as it denotes ownership and responsibility, reminding believers of their ultimate belonging to God and His kingdom.

If a man consecrates to the LORD a parcel of his land
In ancient Israel, land was a significant asset, often seen as a divine inheritance. The act of consecrating land to the LORD was a voluntary dedication, reflecting a deep commitment to God. This practice is rooted in the understanding that the land ultimately belongs to God (Leviticus 25:23). The consecration of land could be for religious purposes, such as supporting the temple or the priesthood. This act also reflects the broader biblical theme of stewardship, where individuals are caretakers of God's creation.

then your valuation shall be proportional to the seed required for it
The valuation of the land was based on its agricultural potential, specifically the amount of seed needed to sow it. This method of valuation underscores the agrarian nature of Israelite society, where the productivity of the land was a primary measure of its value. It also reflects a fair and practical approach to determining worth, as the potential yield of the land would directly impact its economic value.

fifty shekels of silver for every homer of barley seed
The use of shekels and barley seed as units of measurement provides insight into the economic and agricultural systems of ancient Israel. A shekel was a standard unit of currency, and barley was a staple crop, often used as a measure for other grains. The specific valuation of fifty shekels per homer indicates a standardized system for redeeming consecrated land, ensuring consistency and fairness. This valuation system also highlights the importance of barley in the diet and economy of the time, as well as the broader biblical principle of redemption, where something dedicated to God could be redeemed or bought back under certain conditions.

If he consecrates his field during the Year of Jubilee
The Year of Jubilee, occurring every 50th year, was a time of liberation and restoration in Israel. It was a year when debts were forgiven, slaves were freed, and land was returned to its original owners (Leviticus 25:10). This concept underscores God's desire for justice and equality among His people. The consecration of a field during this time highlights the importance of dedicating one's resources to God, acknowledging His ultimate ownership of the land. The Jubilee year serves as a type of the ultimate redemption and restoration found in Jesus Christ, who proclaimed the "year of the Lord's favor" (Luke 4:19).

the price will stand according to your valuation
The valuation process was a way to determine the monetary worth of the field based on its potential yield until the next Jubilee. This system ensured fairness and consistency in transactions involving consecrated property. The priest played a crucial role in this valuation, reflecting the need for spiritual oversight in matters of dedication and offering. This principle of valuation can be seen as a precursor to the New Testament teaching of giving according to one's means and the heart's intent (2 Corinthians 9:7). It emphasizes the importance of integrity and honesty in dealings with God and others.

But if he consecrates his field after the Jubilee
In the context of Leviticus, the Jubilee year was a time of liberation and restoration, occurring every 50 years. During this year, land that had been sold was to be returned to its original family owners. The act of consecrating a field refers to dedicating it to the Lord, often as a vow or offering. This phrase indicates a situation where the field is consecrated not during the Jubilee but afterward, which affects its valuation. The Jubilee concept underscores themes of redemption and rest, reflecting God's provision and sovereignty over the land.

the priest is to calculate the price
The priest's role in calculating the price highlights the religious and judicial authority vested in the priesthood. This calculation was necessary to determine the monetary equivalent of the field's value, which would be based on its potential yield until the next Jubilee. The involvement of the priest ensures that the process is fair and in accordance with divine law, emphasizing the integration of spiritual oversight in economic matters.

in proportion to the years left until the next Year of Jubilee
This phrase indicates that the valuation of the field is directly related to the number of years remaining until the next Jubilee. The fewer the years, the lower the valuation, as the field would soon revert to its original owner. This system ensured that the economic transactions were just and prevented the permanent loss of family inheritance. It reflects the biblical principle of stewardship and the temporary nature of earthly possessions.

so that your valuation will be reduced
The reduction in valuation serves as a practical application of the Jubilee's principles, ensuring that the consecration of the field is fair and equitable. This reduction acknowledges the diminishing time the consecrated field would be in the possession of the one who consecrated it. It also serves as a reminder of the transient nature of material wealth and the importance of aligning economic practices with God's laws. This principle can be seen as a type of Christ, who offers redemption and restoration, emphasizing the spiritual over the material.

And if the one who consecrated the field decides to redeem it,
In the context of Leviticus, consecration refers to setting something apart for God. This could be a field, an animal, or another possession. The act of consecration was a voluntary vow, often made in gratitude or devotion. The option to redeem, or buy back, the field indicates the flexibility within the Mosaic Law for individuals to reassess their circumstances. This reflects God's understanding of human needs and changing situations. The concept of redemption is a recurring theme in Scripture, symbolizing God's redemptive work through Christ, who redeems humanity from sin.

he must add a fifth to the assessed value,
The addition of a fifth (20%) to the assessed value of the field is a form of interest or penalty for redeeming something that was dedicated to God. This requirement ensured that the act of consecration was taken seriously and not done lightly. It also provided a means for the sanctuary to benefit from the transaction. The principle of adding a fifth is seen elsewhere in Leviticus, such as in the laws concerning restitution (Leviticus 6:5). This reflects the biblical principle of restitution and the cost of redemption, pointing to the ultimate price paid by Christ for humanity's redemption.

and it shall belong to him.
Once the additional fifth is paid, the field returns to the original owner. This clause emphasizes the restoration of ownership upon fulfilling the redemption requirements. It highlights the balance between dedication to God and personal stewardship. The concept of belonging is significant in biblical theology, as it underscores the relationship between God and His people. Just as the field returns to the owner, believers are reminded of their belonging to God through Christ's redemptive work, reinforcing the covenant relationship established by God with His people.

If, however, he does not redeem the field,
This phrase addresses the situation where an individual has consecrated a field to the Lord and later decides not to redeem it. In the context of Leviticus, redemption often involves a financial transaction to reclaim something that was dedicated or sold. The concept of redemption is central to the biblical narrative, symbolizing God's redemptive work through Christ. The field represents one's inheritance and livelihood, emphasizing the importance of stewardship and commitment to one's vows to God.

or if he has sold it to another man,
Selling the field to another person indicates a transfer of ownership, which complicates the possibility of redemption. In ancient Israel, land was a critical asset tied to family heritage and tribal identity. The sale of land was generally discouraged unless necessary, as it could disrupt the divinely allotted inheritance. This reflects the broader biblical theme of maintaining the integrity of God's promises and the land's sanctity.

it may no longer be redeemed.
Once the field is sold to another, the opportunity for redemption is lost, signifying the finality of certain decisions. This underscores the seriousness of vows and the consequences of failing to fulfill them. The irrevocability of the sale points to the importance of faithfulness and the potential loss of blessings when one does not adhere to God's commands. This principle is echoed in the New Testament, where spiritual opportunities can be forfeited through neglect or disobedience, highlighting the urgency of responding to God's call.

When the field is released in the Jubilee
The concept of the Jubilee is introduced in Leviticus 25, where every 50th year is a time of liberation and restoration. During the Jubilee, land that had been sold was to be returned to its original family owners. This reflects God's ownership of the land and His desire for economic balance and social justice. The Jubilee year is a reminder of God's provision and the importance of rest and renewal. It also foreshadows the ultimate liberation and restoration found in Christ, who proclaimed the "year of the Lord's favor" (Luke 4:19).

it will become holy
The term "holy" signifies something set apart for God. In the context of Leviticus, holiness is a central theme, emphasizing the distinctiveness of God's people and their possessions. When the field becomes holy, it is dedicated to God's purposes, indicating a transfer from common use to sacred use. This reflects the broader biblical principle that all creation is ultimately for God's glory and service.

like a field devoted to the LORD
Fields devoted to the LORD were considered irrevocably given to God, often through a vow or dedication. Such fields could not be redeemed or sold, as they were permanently set apart for divine purposes. This devotion underscores the seriousness of vows and the importance of fulfilling commitments to God. It also highlights the idea that what is given to God is not to be taken lightly, reflecting the call to wholehearted devotion.

it becomes the property of the priests
The priests, as mediators between God and the people, were responsible for the sacred duties of the tabernacle and later the temple. They did not have a tribal inheritance like the other tribes of Israel, as their inheritance was the LORD (Numbers 18:20). Thus, the property given to the priests supported their ministry and service. This provision ensured that those who served in spiritual capacities were cared for, a principle echoed in the New Testament regarding the support of those in ministry (1 Corinthians 9:13-14).

Now if a man consecrates to the LORD
Consecration in the biblical context involves setting something apart for a sacred purpose. In Leviticus, this often pertains to offerings or vows made to God. The act of consecrating a field signifies a voluntary dedication, reflecting the individual's devotion and acknowledgment of God's sovereignty over all possessions. This practice is rooted in the broader Levitical laws that emphasize holiness and dedication to God.

a field he has purchased,
The mention of a purchased field indicates that the field was not part of the man's ancestral inheritance. In ancient Israel, land ownership was typically tied to family lineage and tribal allotments, as seen in the division of the Promised Land among the tribes (Joshua 13-21). Purchasing a field would have been a significant investment, suggesting the man's willingness to dedicate something valuable to God. This reflects the principle that offerings to God should be meaningful and sacrificial.

which is not a part of his own property,
This phrase highlights the distinction between inherited land and acquired land. In Israelite society, inherited land was considered a perpetual family possession, as seen in the Year of Jubilee laws (Leviticus 25:23-28), which ensured that land would eventually return to the original family. By consecrating a purchased field, the man is offering something that does not have the same familial ties, emphasizing the voluntary nature of his vow. This act can be seen as a type of Christ, who, though not bound by earthly inheritance, offered Himself wholly to God for the redemption of humanity.

then the priest shall calculate for him the value up to the Year of Jubilee
In ancient Israel, the Year of Jubilee occurred every 50th year and was a time of liberation and restoration, where land was returned to original owners and debts were forgiven. The priest's role in calculating the value underscores the importance of religious authority in economic and social matters. This reflects the theocratic nature of Israelite society, where spiritual leaders also had administrative duties. The calculation up to the Year of Jubilee indicates a temporary valuation, acknowledging the cyclical reset of property rights and economic status, which is a unique feature of Israelite law compared to other ancient Near Eastern cultures.

and the man shall pay the assessed value on that day
The requirement for immediate payment emphasizes the seriousness and binding nature of vows and dedications to God. It reflects the principle of fulfilling one's commitments promptly, a theme echoed in other scriptures such as Ecclesiastes 5:4-5, which warns against delaying vows to God. This immediate payment also ensured that the temple or tabernacle received the necessary resources to function, highlighting the community's responsibility to support religious institutions.

as a sacred offering to the LORD
The concept of offerings being sacred to the LORD is central to Levitical law, where offerings are not merely transactions but acts of worship and devotion. This phrase underscores the holiness of the act, setting it apart from ordinary economic exchanges. It reflects the broader biblical theme of dedicating the first and best to God, as seen in Proverbs 3:9. The sacred nature of the offering also points to the idea of consecration, where something is set apart for divine purposes, prefiguring the ultimate consecration seen in Jesus Christ, who is both the high priest and the perfect offering.

In the Year of Jubilee
The Year of Jubilee occurred every 50th year, as outlined in Leviticus 25. It was a time of liberation and restoration, where debts were forgiven, and land was returned to its original owners. This concept underscores the importance of rest and renewal in God's creation, reflecting the Sabbath principle on a larger scale. The Jubilee year is a foreshadowing of the ultimate redemption and restoration found in Christ, who proclaimed the "year of the Lord's favor" (Luke 4:19).

the field shall return
This phrase emphasizes the temporary nature of land ownership in Israel. The land ultimately belonged to God (Leviticus 25:23), and the Israelites were stewards rather than absolute owners. This return of the field symbolizes God's sovereignty and the idea that human ownership is transient. It also ensured economic balance and prevented the permanent loss of family inheritance, maintaining social stability.

to the one from whom it was bought
This indicates that any sale of land was more like a lease, with the understanding that it would revert to the original family. This practice prevented the accumulation of land by a few and protected families from permanent poverty. It reflects God's concern for justice and equity among His people, ensuring that each family retained its inheritance.

the original owner of the land
The original owner refers to the family or clan to whom the land was allotted when the Israelites entered Canaan. This allocation is detailed in the book of Joshua. The return of the land in the Jubilee year reinforced the tribal and familial structures that were central to Israelite society. It also served as a reminder of God's promises and faithfulness to His people, as the land was a tangible sign of His covenant with Israel.

Every valuation
In the context of Leviticus 27, this phrase refers to the process of assigning a monetary value to vows or dedications made to God. This valuation system was part of the broader Levitical law, which provided guidelines for the Israelites on how to live in covenant with God. The concept of valuation underscores the importance of fulfilling vows and the seriousness with which they were to be taken. It reflects the principle that offerings to God should be made with integrity and sincerity.

will be according to the sanctuary shekel
The sanctuary shekel was a standard unit of weight and currency used in the tabernacle and later the temple. It ensured uniformity and fairness in religious transactions. The use of the sanctuary shekel highlights the centrality of the tabernacle (and later the temple) in the religious life of Israel, serving as the focal point for worship and offerings. This standardization also points to the holiness and orderliness expected in the worship of God, as the sanctuary shekel was considered sacred and set apart for divine purposes.

twenty gerahs to the shekel
A gerah was a smaller unit of weight, and twenty gerahs made up one shekel. This specific measurement provided clarity and precision in the valuation process. The use of gerahs and shekels reflects the ancient Near Eastern practice of using weights and measures in commerce and religious activities. This precision in measurement can be seen as a metaphor for the precision and exactness required in following God's laws. It also connects to the broader biblical theme of justice and fairness, as seen in passages like Proverbs 11:1, which emphasizes honest scales and weights.

But no one may consecrate a firstborn of the livestock
In ancient Israel, the firstborn of livestock held a special status as they were inherently dedicated to God. This principle is rooted in the Exodus narrative, where God spared the firstborn of Israel during the Passover (Exodus 13:2). The firstborn of animals, like the firstborn of humans, were considered sacred and set apart for God. This consecration was not a voluntary act but a divine mandate, reflecting God's sovereignty and ownership over creation. The prohibition against consecrating the firstborn further emphasizes that these animals were already God's possession and could not be offered again as a separate vow or gift.

because a firstborn belongs to the LORD
The concept of the firstborn belonging to the Lord is a recurring theme in the Old Testament. It signifies God's claim over the first and best of what His people possess, symbolizing His preeminence and the acknowledgment of His provision. This principle is seen in the redemption of the firstborn sons of Israel (Numbers 3:13) and the offering of the first fruits (Deuteronomy 26:2). The firstborn's belonging to God also prefigures Christ, the "firstborn over all creation" (Colossians 1:15), who is the ultimate fulfillment of this divine claim.

Whether it is an ox or a sheep
The mention of specific animals like oxen and sheep highlights their importance in the agrarian society of ancient Israel. These animals were central to the economy, providing labor, wool, milk, and meat. By specifying these animals, the text underscores the universality of the law, applying to all firstborn livestock without exception. This reflects the comprehensive nature of God's claim over the resources and wealth of His people, ensuring that they recognize His provision in every aspect of their lives.

it is the LORD’s
The repetition of the phrase "it is the LORD’s" reinforces the idea of divine ownership and the sacredness of the firstborn. This declaration serves as a reminder of the covenant relationship between God and Israel, where God is the ultimate authority and provider. It also points to the future fulfillment in Christ, who is the "firstborn from the dead" (Revelation 1:5), signifying His preeminence in the new creation and His role as the ultimate sacrifice and redeemer.

But if it is among the unclean animals
In the context of Leviticus, unclean animals are those that the Israelites were prohibited from eating or using in sacrifices. This distinction is rooted in the holiness code, which sets Israel apart from other nations. Unclean animals include pigs, camels, and certain birds and insects. The classification of animals as clean or unclean is detailed in Leviticus 11. This separation underscores the call for Israel to be holy and distinct, reflecting God's holiness.

then he may redeem it according to your valuation
Redemption here refers to the act of buying back something that has been dedicated to God. The valuation is determined by the priest, as outlined earlier in Leviticus 27. This process allows for flexibility in the dedication system, acknowledging that circumstances may change, and a person might need to retain the animal for practical reasons. The concept of redemption is a recurring theme in Scripture, symbolizing God's redemptive work through Christ, who redeems humanity from sin.

and add a fifth of its value
Adding a fifth (20%) to the valuation serves as a penalty or surcharge for redeeming the dedicated item. This additional cost ensures that the act of redemption is taken seriously and that the dedication to God is honored. The principle of adding a fifth is consistent with other laws in Leviticus, such as those concerning restitution (Leviticus 6:5). It reflects the importance of integrity and commitment in one's vows to God.

If it is not redeemed
If the owner chooses not to redeem the unclean animal, it remains dedicated to God. This decision might be due to financial constraints or a desire to fulfill the vow without alteration. The concept of not redeeming something dedicated to God emphasizes the seriousness of vows and the expectation that they be fulfilled as promised.

then it shall be sold according to your valuation
Selling the unredeemed animal ensures that its value is still consecrated to God, even if the animal itself is not used in worship. The sale proceeds would likely go to the sanctuary or the priests, supporting the religious community. This practice highlights the principle of stewardship and the importance of honoring one's commitments to God. The valuation by the priest ensures fairness and consistency in the process.

Nothing that a man sets apart to the LORD from all he owns—
This phrase emphasizes the act of dedicating something to God, which is a voluntary and solemn commitment. In the context of ancient Israel, setting apart something to the LORD was a serious vow, reflecting the understanding that God is the ultimate owner of all things. This act of dedication is seen throughout the Old Testament, such as in the Nazarite vow (Numbers 6) and the dedication of the firstborn (Exodus 13:2). It underscores the principle of stewardship, where individuals recognize that their possessions are ultimately God's.

whether a man, an animal, or his inherited land—
The inclusion of a man, an animal, or inherited land highlights the comprehensive nature of what could be dedicated to God. In ancient Israel, people, animals, and land were considered valuable assets. Dedicating a person could refer to a lifelong service to God, similar to Samuel's dedication by his mother Hannah (1 Samuel 1:11). Animals were often used in sacrifices, and land was a critical resource for sustenance and inheritance. This reflects the cultural and economic context of the time, where land inheritance was crucial for maintaining family lineage and stability (Numbers 36:7-9).

can be sold or redeemed;
Once something was devoted to God, it could not be reclaimed or exchanged. This irrevocability signifies the seriousness of the vow and the sanctity of what is dedicated to God. The concept of redemption, where something could be bought back, was common in other contexts (Leviticus 25:25-28), but not for items devoted to God. This principle is echoed in the New Testament, where believers are described as being bought with a price and belonging to God (1 Corinthians 6:19-20).

everything so devoted is most holy to the LORD.
The term "most holy" indicates the highest level of sanctity. In the tabernacle and temple, certain items and areas were designated as "most holy," reserved exclusively for God's use (Exodus 26:33-34). This phrase underscores the idea that what is devoted to God is set apart from common use and is to be treated with the utmost reverence. It reflects the holiness of God and the call for His people to be holy (Leviticus 19:2). This concept finds its ultimate fulfillment in Jesus Christ, who is the most holy and who consecrates believers through His sacrifice (Hebrews 10:10).

No person set apart for destruction
This phrase refers to individuals who have been devoted to God for destruction, often in the context of warfare or judgment. In the ancient Near Eastern context, such devotion was a common practice, where certain people or things were irrevocably given over to God, often as a form of divine judgment. This concept is seen in the story of Jericho (Joshua 6:17), where everything in the city was devoted to destruction. Theologically, it underscores the seriousness of sin and the holiness of God, who demands justice.

may be ransomed;
The idea of ransom involves the payment required to redeem or buy back something or someone. In the broader biblical narrative, ransom is a significant theme, pointing to the ultimate redemption through Christ (Mark 10:45). However, in this specific context, the text emphasizes that certain individuals, once devoted to destruction, cannot be redeemed or bought back. This highlights the irrevocable nature of certain divine decrees and the finality of God's judgment.

he must surely be put to death.
This phrase underscores the certainty and inevitability of the judgment pronounced. In the historical context of ancient Israel, capital punishment was a means of maintaining the holiness and purity of the community. Theologically, it points to the ultimate consequence of sin, which is death (Romans 6:23). This also foreshadows the necessity of Christ's sacrificial death, as He took upon Himself the judgment that humanity deserved, providing a way for redemption and life.

Thus any tithe from the land
The concept of tithing, or giving a tenth, is rooted in ancient Israelite practice and is first mentioned in Genesis 14:20 with Abram giving a tenth to Melchizedek. The tithe from the land refers to agricultural produce, which was the primary source of sustenance and economy in ancient Israel. This practice underscores the principle of acknowledging God's provision and sovereignty over the land.

whether from the seed of the land or the fruit of the trees
This phrase specifies that the tithe includes all agricultural produce, both grains and fruits. In an agrarian society, these were essential for survival and trade. The inclusion of both seed and fruit indicates the comprehensive nature of the tithe, ensuring that all aspects of agricultural production are recognized as gifts from God. This reflects the broader biblical theme of stewardship, where humans are caretakers of God's creation (Genesis 2:15).

belongs to the LORD
The tithe is not merely a gift but a recognition that everything ultimately belongs to God (Psalm 24:1). By giving a portion back, the Israelites acknowledged God's ownership and their dependence on Him. This principle is echoed in the New Testament, where believers are encouraged to give generously as an act of worship and trust in God's provision (2 Corinthians 9:7).

it is holy to the LORD
The term "holy" signifies something set apart for a sacred purpose. The tithe is consecrated, indicating its special status and purpose in worship and community support. This reflects the broader biblical theme of holiness, where God's people and their offerings are set apart for His purposes (1 Peter 1:15-16). The tithe supported the Levites, who had no land inheritance, and facilitated the functioning of the tabernacle, highlighting the communal and worshipful aspects of giving.

If a man wishes to redeem part of his tithe
In the context of ancient Israel, the tithe was a tenth of one's produce or income dedicated to the Lord, as outlined in Leviticus 27:30. This system was part of the Mosaic Law, serving both religious and practical purposes, supporting the Levitical priesthood and the community. The option to redeem, or buy back, part of the tithe indicates flexibility within the law, allowing individuals to retain some of their produce or goods if necessary. This reflects God's understanding of human needs and circumstances, providing a way for individuals to manage their resources while still fulfilling their obligations to God.

he must add a fifth to its value
The requirement to add a fifth (20%) to the value of the tithe being redeemed underscores the seriousness of the commitment to God. This additional cost served as a deterrent against casually redeeming tithes and ensured that the sanctity of the tithe was maintained. It also reflects the principle of restitution found elsewhere in the Law, where additional compensation is required when something dedicated to God is reclaimed (see Leviticus 5:16). This principle can be seen as a type of Christ, who paid the ultimate price for humanity's redemption, going beyond what was required to restore the relationship between God and man.

Every tenth animal from the herd or flock
This phrase refers to the practice of tithing livestock, a command given to the Israelites as part of their covenant with God. The tithe, or tenth, was a common practice in ancient Near Eastern cultures, often used to support religious institutions and leaders. In the context of Israel, it was a way to acknowledge God's provision and sovereignty over all creation. The herd and flock represent the primary sources of wealth and sustenance for the Israelites, emphasizing the importance of dedicating a portion of one's livelihood to God.

that passes under the shepherd’s rod
The imagery of the shepherd's rod is significant, as it was used by shepherds to count and inspect their animals. This process ensured that the tithe was fair and that each animal was accounted for. The rod symbolizes authority and care, reflecting God's role as the ultimate Shepherd of His people. This practice also ensured that the tithe was not manipulated, as each animal was chosen as it passed under the rod, rather than being selected by the owner.

will be holy to the LORD
To be "holy" means to be set apart for a special purpose. In this context, the animals designated as the tithe were consecrated to God, signifying their dedication to His service. This act of setting apart a portion of one's resources is a demonstration of faith and obedience, acknowledging God's provision and lordship. The concept of holiness is central to the book of Leviticus, which outlines various laws and rituals designed to maintain the Israelites' covenant relationship with God. This dedication of the tithe can also be seen as a type of Christ, who is the ultimate offering, wholly consecrated to God for the redemption of humanity.

He must not inspect whether it is good or bad
This phrase emphasizes the principle of impartiality in offerings to God. In the context of Leviticus, the Israelites were instructed to tithe their livestock, and this command ensured that the selection process was not influenced by human judgment. The idea is that all offerings, regardless of perceived value, are equally acceptable to God. This reflects the broader biblical theme that God looks at the heart rather than outward appearances (1 Samuel 16:7). It also underscores the concept of trust in God's provision, as the Israelites were to offer without discrimination.

and he shall not make any substitution
The prohibition against substitution highlights the importance of integrity in worship. Once an animal was designated as part of the tithe, it was to be given as is, without replacement. This rule prevented individuals from attempting to offer something of lesser value after initially selecting a better animal. It aligns with the biblical principle of giving God the first and best of what one has (Proverbs 3:9). This also foreshadows the ultimate sacrifice of Jesus Christ, who was offered without blemish or substitution (Hebrews 9:14).

But if he does make a substitution
This clause acknowledges human nature and the possibility of disobedience. It serves as a warning and a deterrent against attempting to circumvent God's commands. The allowance for substitution, albeit with consequences, reflects God's understanding of human frailty and the need for clear guidelines in worship practices. It also points to the seriousness with which God views vows and offerings, as seen in other parts of Scripture (Ecclesiastes 5:4-5).

both the animal and its substitute shall become holy
This outcome underscores the sanctity of what is dedicated to God. Once an animal is designated as holy, its status cannot be revoked, and any attempt to substitute it results in both animals being consecrated. This principle reinforces the idea that what is given to God is set apart and cannot be reclaimed for common use. It mirrors the New Testament teaching that believers are to be living sacrifices, holy and pleasing to God (Romans 12:1).

they cannot be redeemed.’”
The final phrase indicates the irrevocable nature of the consecration. Once an animal is dedicated, it cannot be bought back or exchanged, signifying the total commitment required in offerings to God. This reflects the broader biblical theme of redemption, where certain things, once given to God, are beyond human reclamation. It also prefigures the ultimate redemption through Christ, who paid the price for humanity's sins, a transaction that cannot be undone (1 Peter 1:18-19).

These are the commandments
This phrase refers to the specific set of laws and instructions given by God. In the context of Leviticus, these commandments encompass various aspects of religious, moral, and social life for the Israelites. The term "commandments" underscores the authoritative nature of these instructions, indicating they are not mere suggestions but divine mandates.

that the LORD gave to Moses
The LORD, or Yahweh, is the covenant name of God, emphasizing His eternal and unchanging nature. Moses, as the mediator between God and the Israelites, received these commandments directly from God. This highlights Moses' unique role as a prophet and leader, chosen to convey God's will to His people. The direct communication between God and Moses signifies the importance and divine origin of these laws.

for the Israelites
The Israelites, descendants of Abraham, Isaac, and Jacob, are the chosen people of God. These commandments were given specifically to them as part of the covenant relationship established at Mount Sinai. This covenant set the Israelites apart from other nations, establishing them as a holy people dedicated to God. The laws served to guide their conduct and worship, ensuring they remained distinct and faithful to their calling.

on Mount Sinai
Mount Sinai is the significant geographical location where God revealed Himself to Moses and the Israelites. It is traditionally identified with a mountain in the Sinai Peninsula, though its exact location remains uncertain. The giving of the law at Mount Sinai is a pivotal event in biblical history, marking the formal establishment of the covenant between God and His people. This event is foundational for understanding the relationship between God and Israel, as well as the broader narrative of redemption that unfolds throughout Scripture.