Leviticus 27
Summary for Lev 27:1-34: 27:1-34 a As a conclusion to the book, this chapter discusses various types of vows and ends with a provision for redeeming one’s tithes (see also ch 25 b). Under certain circumstances, such as an emergency, an individual might make a vow promising something to God, usually in exchange for God’s answering his or her prayer (see Jon 2:9 c). Once the prayer is answered, the individual might be tempted to discount the vow. Scripture requires that vows be made carefully (see Lev 5:4 d; Eccl 5:4-6 e) and then carried out. Jesus taught that oaths should not be commonly or carelessly made (Matt 5:33-37 f; 23:16-22 g).27:2 h The vow taken to become a Nazirite is also called a special vow (Num 6:2 i), but the vow mentioned here was probably a promise made to God when seeking a desired answer to prayer (see Gen 28:20-22 j). Pagan religions of the time sacrificed infants to their gods, but God outlawed such a practice (Lev 18:21 k; 20:2-5 l; cp. Gen 22:12-13 m). Consequently, the concept of being vowed to the Lord was measured in terms of service given, not in the sacrifice of a life. Whether the vow was made by the person or by another acting for him or her, payment was to be made to the sanctuary, apparently for the person’s expenses during the term of service. See also Num 6:1-21 n; Judg 13:5 o, 7 p; 1 Sam 1:11 q; Amos 2:11-12 r; Acts 18:18 s.
Summary for Lev 27:3-7: 27:3-7 t This section reflects social rank in ancient Near Eastern cultures. An adult man of working age had the highest rank, followed by an adult woman of working age. A boy ranked higher than a girl, and both ranked higher than toddlers. Senior citizens, who were past prime working age, ranked comparably to boys and girls.
• The amount of fifty shekels (see study note on 5:15) would have represented about 20 ounces (570 grams) of silver, a significant amount. Comparisons with other literature of the time indicates that the biblical valuation is quite high and would have been out of reach for most people.
27:8 u As in the offering system (see 5:7-13 v), special consideration was given to the poor person who wanted to contribute to the sanctuary. In such cases, the amount of silver to accompany the pledge was left to the priest’s discretion.
Summary for Lev 27:9-10: 27:9-10 w Once an acceptable animal had been vowed and the priest at the sanctuary had accepted it on God’s behalf, the animal became holy and belonged to God.
Summary for Lev 27:11-13: 27:11-13 x An unclean animal, one unfit either for food or sacrifice, could be bought back by the worshiper for its assessed value plus 20 percent. No doubt the reasoning behind this rule was to preserve the sanctity of vows and to minimize thoughtless dedications. For the 20 percent surcharge on property, see 27:15 y, 19 z, 31 aa.
Summary for Lev 27:14-15: 27:14-15 ab The Hebrew term translated as dedicates is quite strong and means “declares holy.”
• This ruling would apply only to a house in a walled town. Other houses, whether in unwalled villages or on open land, reverted to the owner in the Year of Jubilee (25:29-31 ac). If the owner decided to redeem it, he had to pay a surcharge of 20 percent. If the house was not redeemed in the first year, it became the property of the sanctuary and priests, and it could be used however they wished.
Summary for Lev 27:16-21: 27:16-21 ad The price for dedicating a field was determined by the number of years remaining until the next Year of Jubilee (see 25:24-28 ae). If this property was not redeemed, it became the property of the priests to do with as they wished. The price of redeeming a field was 120 percent of the valuation (see 27:11-13 af). If a landowner dedicated his field without redeeming it, it did not revert to his family in the Year of Jubilee.
27:21 ag Year of Jubilee: See 25:8-55 ah.
• specially set apart: An acceptable vow devoting something to the Lord made it holy; it could not be redeemed.
27:25 ai Each of the gerahs weighed about 0.02 ounces or 0.6 grams.
27:26 aj You may not dedicate: Every firstborn male, be it man or animal, already belonged to God (Exod 13:2 ak; 34:19-20 al). Therefore, dedicating a firstborn was a useless exercise. The priest clearly had a use for the firstborn of animals fit for food or sacrifice (clean animals). The firstborn of a ceremonially unclean animal such as a donkey could be redeemed for 20 percent more than its value. Human firstborns had to be redeemed (Exod 13:11-13 am).
27:28 an specially set apart (Hebrew kherem): Such an act of devotion was irrevocable. The person, animal, or property devoted this way was dedicated to the service of the sanctuary in a manner defined by the priest.
27:29 ao set apart for destruction (Hebrew kherem): The context here is the war for the conquest of Canaan, when cities, animals, and people deemed holy to some other god were set apart to be destroyed.
27:30 ap One-tenth (the “tithe”) of the harvest belonged to the Lord (Deut 14:22-26 aq; cp. Lev 23:10-14 ar). Members of the tribe of Levi, the priests and Levites, received no tribal lands. Accordingly, they were allotted one tenth of all produce from those who did own land (Num 18:21-29 as). This tithe was set aside every year (Deut 14:22 at) and was taken to the sanctuary; part of it was eaten there in a ritual meal (Deut 14:23-26 au). A second tithe was paid locally every third year to the local Levites and the poor (Deut 14:27-29 av; 26:12 aw; contrast Amos 4:4 ax). The Levites then paid a tithe of what they received to the Tabernacle priests (Num 18:26 ay), who used it to support themselves and maintain the sanctuary. Some interpreters think there were three tithes, the first paid to the Levites, the second consumed at the sanctuary, and the third paid every third year for the poor. Others suggest that there was just one tithe, paid at the sanctuary for two years, then paid locally every third year.
27:31 az The penalty to buy back the tithed harvest was the same amount assessed for an individual who had accidentally withheld his tithe (see 5:16 ba).
27:32 bb Just like the produce of the fields (27:29-34 bc), the flocks and herds were also tithed to the Lord.
27:34 bd The book closes as it opened (see 1:1 be), clearly noting the divine origin of its contents as mediated through Moses.
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