If it is any unclean animal, of which they do not offer as an offering to Yahweh, then he shall set the animal before the priest; and the priest shall evaluate it, whether it is good or bad. As the priest evaluates it, so it shall be. But if he will indeed redeem it, then he shall add the fifth part of it to its valuation.
“ ‘When a man dedicates his house to be holy to Yahweh, then the priest shall evaluate it, whether it is good or bad. As the priest evaluates it, so it shall stand. If he who dedicates it will redeem his house, then he shall add the fifth part of the money of your valuation to it, and it shall be his.
“ ‘If a man dedicates to Yahweh part of the field of his possession, then your valuation shall be according to the seed for it. The sowing of a homer of barley shall be valued at fifty shekels of silver. If he dedicates his field from the Year of Jubilee, according to your valuation it shall stand. But if he dedicates his field after the Jubilee, then the priest shall reckon to him the money according to the years that remain to the Year of Jubilee; and an abatement shall be made from your valuation. If he who dedicated the field will indeed redeem it, then he shall add the fifth part of the money of your valuation to it, and it shall remain his. If he will not redeem the field, or if he has sold the field to another man, it shall not be redeemed any more; but the field, when it goes out in the Jubilee, shall be holy to Yahweh, as a devoted field. It shall be owned by the priests.
“ ‘If he dedicates a field to Yahweh which he has bought, which is not of the field of his possession, then the priest shall reckon to him the worth of your valuation up to the Year of Jubilee; and he shall give your valuation on that day, as a holy thing to Yahweh.
Geneva Bible translators 1599 · Public Domain On vv14, 16, 20, 21, 23 Hebrew, so shall it stand.
Hebrew, so shall it stand.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11, 12, 13, 14, 20, 22 Lev 27:11 And if [it be] any unclean beast,…
Lev 27:11 And if [it be] any unclean beast, of which they do not offer a sacrifice unto the LORD, then he shall present the beast before the priest:
Ver. 11. Any unclean beast.] Unless the dog were excepted. {Deu 23:18} {See Trapp on "Deu 23:18"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11, 14, 15, 16, 17, 18, 20, 21, 23 If it be unclean, either for the kind, or…
If it be unclean, either for the kind, or for the quality of it, if it were such a one as might not be offered. The dog only may seem to be excepted, for his price might not be offered. See Deu 23:18.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v14 Here is the law concerning real estates dedicated to…
Here is the law concerning real estates dedicated to the service of God by a singular vow.
I. Suppose a man, in his zeal for the honour of God, should sanctify his house to God (Lev 27:14), the house must be valued by the priest, and the money got by the sale of it was to be converted to the use of the sanctuary, which by degrees came to be greatly enriched with dedicated things, Kg1 15:15. But, if the owner be inclined to redeem it himself, he must not have it so cheap as another, but must add a fifth part to the price, for he should have considered before he had vowed it, Lev 27:15. To him that was necessitous God would abate the estimation (Lev 27:8); but to him that was fickle and humoursome, and whose second thoughts inclined more to the world and his secular interest than his first, God would rise in the price. Blessed be God, there is a way of sanctifying our houses to be holy unto the Lord, without either selling them or buying them. If we and our houses serve the Lord, if religion rule in them, and we put away iniquity far from them, and have a church in our house, holiness to the Lord is written upon it, it is his, and he will dwell with us in it.
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II. Suppose a man should sanctify some part of his land to the Lord, giving it to pious uses, then a difference must be made between land that came to the donor by descent and that which came by purchase, and accordingly the case altered.
1. If it was the inheritance of his fathers, here called the field of his possession, which pertained to his family from the first division of Canaan, he might not give it all, no, not to the sanctuary; God would not admit such a degree of zeal as ruined a man's family. But he might sanctify or dedicate only some part of it, Lev 27:16. And in that case, (1.) The land was to be valued (as our countrymen commonly compute land) by so many measures' sowing of barley. So much land as would take a homer, or chomer, of barley, which contained ten ephahs, Eze 45:11 (not, as some have here mistaken it, an omer, which was but a tenth part of an ephah, Exo 16:36), was valued at fifty shekels, a moderate price (Lev 27:16), and that if it were sanctified immediately from the year of jubilee, Lev 27:17. But, if some years after, there was to be a discount accordingly, even of that price, Lev 27:18. And, (2.) When the value was fixed, the donor might, if he pleased, redeem it for sixty shekels the homer's sowing, which was with the addition of a fifth part: the money then went to the sanctuary, and the land reverted to him that had sanctified it, Lev 27:19. But if he would not redeem it, and the priest sold it to another, then at the year of jubilee, beyond which the sale could not go, the land came to the priests, and was theirs for ever, Lev 27:20, Lev 27:21. Note, What is given to the Lord ought not to be given with a power of revocation; what is devoted to the Lord must be his for ever, by a perpetual covenant.
2. If the land was his own purchase, and came not to him from his ancestors, then not the land itself, but the value of it was to be given to the priests for pious uses, Lev 27:22, Lev 27:24. It was supposed that those who, by the blessing of God, had grown so rich as to become purchasers would think themselves obliged in gratitude to sanctify some part of their purchase, at least (and here they are not limited, but they might, if they pleased, sanctify the whole), to the service of God. For we ought to give as God prospers us, Co1 16:2. Purchasers are in a special manner bound to be charitable. Now, forasmuch as purchased lands were by a former law to return at the year of jubilee to the family from which they were purchased, God would not have that law and the intentions of it defeated by making the lands corban, a gift, Mar 7:11. But it was to be computed how much the land was worth for so many years as were from the vow to the jubilee; for only so long it was his own, and God hates robbery for burnt-offerings. We can never acceptably serve God with that of which we have wronged our neighbour. And so much money he was to give for the present, and keep the land in his own hands till the year of jubilee, when it was to return free of all encumbrances, even that of its being dedicated to him of whom it was bought. The value of the shekel by which all these estimations were to be made is here ascertained (Lev 27:25); it shall be twenty gerahs, and every gerah was sixteen barley-corns. This was fixed before (Exo 30:13); and, whereas there had been some alterations, it is again fixed in the laws of Ezekiel's visionary temple (Eze 45:12), to denote that the gospel should reduce things to their ancient standard.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv11–23 And the priest shall value it, whether it be…
And the priest shall value it, whether it be good or bad,.... Put a price upon it according to its worth, as it shall appear to him:
as thou valuest it, who art the priest, so shall it be; that shall be the price at which it shall be sold, not to the owner or devoter of it, for he must give more, as appears from Lev 27:13; but, as Jarchi observes, to all other men who come to purchase it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11, 14, 15, 16, 17, 18, 20, 21, 22, 23 Unclean - Either for the kind, or for the…
Unclean - Either for the kind, or for the quality of it; if it were such an one as might not be offered.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11, 13, 14, 16, 21 Verse 11. Any unclean beast] See Clarke on Le…
Verse 11. Any unclean beast] See Clarke on Le 27:2.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv11, 14, 16, 17, 21, 22 Lev 27:11. Unclean — Either for the kind or…
Lev 27:11. Unclean — Either for the kind or for the quality of it; if it were such a one as might not be offered. In the case of any unclean beast; that is, which was not allowed to be offered in sacrifice, such as a horse, camel, &c., it was to be valued by the priest, and then the owner had liberty to leave the beast at the priest’s disposal, or to redeem it by paying the price set upon it, with a fifth part more. This served as a proper check to men’s levity and fickleness in making vows and religious resolutions. It put them in mind not to be rash in opening their mouths to God, and made them feel the inconvenience of repenting of their vows.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv14, 16, 21 Sanctify - i. e. vow to devote. This law…
Sanctify - i. e. vow to devote. This law relates to houses in the country Lev 25:31, which were under the same general law as the land itself, with a right of redemption for the inheritor until the next Jubilee. See Lev 27:17-19. For houses in walled towns the right of redemption lasted for only one year Lev 25:29.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv13, 15, 16, 21 That offereth it. This addition of the Vulgate shews,…
That offereth it. This addition of the Vulgate shews, that if any other purchased the animal, he would not have to give a fifth part more than the value. That only concerned the person who had made the vow, to punish him for his inconstancy, and that he might not have a desire to get possession again of what he had once consecrated to the Lord. If the beast was valued at 40 sicles, he would therefore have to pay 50. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv14, 16 when a man shall sanctify his house to be…
when a man shall sanctify his house to be holy unto the Lord, &c.--In this case, the house having been valued by the priest and sold, the proceeds of the sale were to be dedicated to the sanctuary. But if the owner wished, on second thought, to redeem it, he might have it by adding a fifth part to the price.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11, 12, 13, 14, 16, 17, 20, 22 11. Any unclean beast — As the horse, ass,…
11. Any unclean beast — As the horse, ass, or camel; any domestic animal, the dog excepted, (Deu_23:18,) together with blemished sacrificial animals by Hebrew interpretation, might be vowed and its value as estimated by the priest paid into the priestly treasury.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12, 13, 14, 16, 23 12. thou the priest] or, thou, O priest.
12. thou the priest] or, thou, O priest.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11–23 (11) And if it be any unclean beast.—That is,…
(11) And if it be any unclean beast.—That is, if what he vows consists of an unclean beast, which does not belong to the three kinds of sacrificial quadrupeds, and which cannot therefore be sacrificed on the altar. According to the authorities during the second Temple, however, the expression “unclean beast” here denotes defective sacrificial animals, such as oxen, sheep, and goats with blemishes, which have become unlawful for the altar.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11, 14, 16, 22 Vers. 11-13. An unclean animal, which might not be…
Vers. 11-13. An unclean animal, which might not be sacrificed, if vowed, was to be valued at a price fixed by the priest. If its original owner took it back again, he was to pay this price and one-fifth more than the sum named; if he did not, it became the property of the sanctuary. The words, the priest shall value it, whether it be good or bad, should rather be rendered, the priest shall estimate it between good and bad, that is, at a moderate price, as though it were neither very good nor very bad. And so in the next verse.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v14 "And when a man shall sanctify his house to…
OF THE VOWING OF HOUSES AND FIELDS
Lev_27:14-25
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"And when a man shall sanctify his house to be holy unto the Lord, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand. And if he that sanctified it will redeem his house, then he shall add the fifth part of the money of thy estimation unto it, and it shall be his. And if a man shall sanctify unto the Lord part of the field of his possession, then thy estimation shall be according to the sowing thereof: the sowing of a homer of barley shall be valued at fifty shekels of silver. If he sanctify his field from the year of jubilee, according to thy estimation it shall stand. But if he sanctify his field after the jubilee, then the priest shall reckon unto him the money according to the years that remain unto the year of jubilee, and an abatement shall be made from thy estimation. And if he that sanctified the field will indeed redeem it, then he shall add the fifth part of the money of thy estimation unto it, and it shall be assured to him. And if he will not redeem the field, or if he have sold the field to another man, it shall not be redeemed any more: but the field, when it goeth out in the jubilee, shall be holy unto the Lord, as a field devoted; the possession thereof shall be the priests. And if he sanctify unto the Lord a field which he hath bought, which is not of the field of his possession; then the priest shall reckon unto him the worth of thy estimation unto the year of jubilee: and he shall give thine estimation in that day, as a holy thing unto the Lord. In the year of jubilee the field shall return unto him of whom it was bought, even to him to whom the possession of the land belongeth. And all thy estimations shall be according to the shekel of the sanctuary: twenty gerahs shall be the shekel."
The law regarding the consecration of a mans house unto the Lord by a vow (Lev_27:14-15) is very simple. The priest is to estimate its value, without right of appeal. Apparently, the man might still live in it, if he desired, but only as one living in a house belonging to another; presumably, a rental was to be paid, on the basis of the priests estimation of value, into the sanctuary treasury. If the man wished again to redeem it, then, as in the case of the beast that was vowed, he must pay into the treasury the estimated value of the house, with the addition of one fifth. In the case of the "sanctifying" or dedication of a field by a special vow two cases might arise, which are dealt with in succession. The first case (Lev_27:16-21) was the dedication to the Lord of a field which belonged to the Israelite by inheritance; the second (Lev_27:22-24), that of one which had come to him by purchase. In the former case, the priest was to fix a price upon the field on the basis of fifty shekels for so much land as would be sown with a homer - about eight bushels-of barley. In case the dedication took effect from the year of jubilee, this full price was to be paid into the Lords treasury for the field; but if from a later year in the cycle, then the rate was to be diminished in proportion to the number of years of the jubilee period which might have already passed at the date of the vow. Inasmuch as in the case of a field which had been purchased, it was ordered that the price of the estimation should be paid down to the priest "in that day" (Lev_27:23) in which the appraisal was made, it would appear as if, in the present case, the man was allowed to pay it annually, a shekel for each year of the jubilee period, or by instalments otherwise, as he might choose, as a periodic recognition of the special claim of the Lord upon that field, in consequence of his vow. Redemption of the field from the obligation of the vow was permitted under the condition of the fifth added to the priests estimation, e.g., on the payment of sixty instead of fifty shekels (Lev_27:19).
If, however, without having thus redeemed the field, the man who vowed should sell it to another man, it is ordered that the field, which otherwise would revert to him again in full right of usufruct when the jubilee year came round, should be forfeited; so that when the jubilee came the exclusive right of the field would henceforth belong to the priest, as in the case of a field devoted by the ban. The intention of this regulation is evidently penal; for the field, during the time covered by the vow, was in a special sense the Lords; and the man had the use of it for himself only upon condition of a certain annual payment; to sell it, therefore, during that time, was, in fact, from the legal point of view, to sell property, absolute right in which he had by his vow renounced in favour of the Lord. The case of the dedication in a vow of a field belonging to a man, not as a paternal inheritance, but by purchase (Lev_27:22-24), only differed from the former in that, as already remarked, immediate payment in full of the sum at which it was estimated was made obligatory; when the jubilee year came, the field reverted to the original owner, according to the law. {Lev_25:28} The reason for thus insisting on full immediate payment, in the case of the dedication of a field acquired by purchase, is plain, when we refer to the Lev_25:25, according to which the original owner had the right of redemption guaranteed to him at any time before the jubilee. If, in the case of such a dedicated field, any part of the amount due to the sanctuary were still unpaid, obviously this, as a lien upon the land, would stand in the way of such redemption. The regulation of immediate payment is therefore intended to protect the original owners right to redeem the field.
Lev_27:25 lays down the general principle that in all these estimations and commutations the shekel must be "the shekel of the sanctuary," twenty gerahs to the shekel; -words which are not to be understood as pointing to the existence of two distinct shekels as current, but simply as meaning that the shekel must be of full weight, such as only could pass current in transactions with the sanctuary.
THE "VOW" IN NEW TESTAMENT ETHICS
Not without importance is the question whether the vow, as brought before us here, in the sense of a voluntary promise to God of something not due to Him by the law, has, of right, a place in New Testament ethics and practical life. It is to be observed in approaching this question, that the Mosaic law here simply deals with a religious custom which it found prevailing, and while it gives it a certain tacit sanction, yet neither here or elsewhere ever recommends the practice; nor does the whole Old Testament represent God as influenced by such a voluntary promise, to do something which otherwise He would not have done. At the same time, inasmuch as the religious impulse which prompts to the vow, howsoever liable to lead to an abuse of the practice, may be in itself right, Moses takes the matter in hand, as in this chapter and elsewhere, and deals with it simply in an educational way. If a man will vow, while it is not forbidden, he is elsewhere {Deu_23:22} reminded that there is no special merit in it; if he forbear, he is no worse a man.
Further, the evident purpose of these regulations is to teach that, whereas it must in the nature of the case be a very serious thing to enter into a voluntary engagement of anything to the holy God, it is not to be done hastily and rashly; hence a check is put upon such inconsiderate promising, by the refusal of the law to release from the voluntary obligation, in some cases, upon any terms; and by its refusal, in any case, to release except under the condition of a very material fine for breach of promise. It was thus taught clearly that if men made promises to God, they must keep them. The spirit of these regulations has been precisely expressed by the Preacher: {Ecc_5:5-6} "Better is it that thou shouldst not vow, than thou shouldst vow and not pay. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the messenger [of God], that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?" Finally, in the careful guarding of the practice by the penalty attached also to change or substitution in a thing vowed, or to selling that which had been vowed to God, as if it were ones own; and, last of all, by insisting that the full-weight shekel of the sanctuary should be made the standard in all the appraisals involved in the vow, -the law kept steadily and uncompromisingly before the conscience the absolute necessity of being strictly honest with God.
But in all this there is nothing which necessarily passes over to the new dispensation, except the moral principles which are assumed in these regulations. A hasty promise to God, in an inconsiderate spirit, even of that which ought to be freely promised Him, is sin, as much now as then; and, still more, the breaking of any promise to Him when once made. So we may take hence to ourselves the lesson of absolute honesty in all our dealing with God, -a lesson not less needed now than then.
Yet this does not touch the central question: Has the vow, in the sense above defined-namely, the promise to God of something not due to Him in the law-a place in New Testament ethics? It is true that it is nowhere forbidden; but as little is it approved. The reference of our Lord {Mat_15:5-6} to the abuse of the vow by the Pharisees to justify neglect of parental claims does not imply the propriety of vows at present; for the old dispensation was then still in force. The vows of Paul {Act_18:18, Act_21:24-26} apparently refer to the vow of a Nazarite, and in no case present a binding example for us, inasmuch as they are but illustrations of his frequent conformity to Jewish usages in things involving no sin, in which he became a Jew that he might gain the Jews. On the other hand, the New Testament conception of Christian life and duty seems clearly to leave no room for a voluntary promise to God of what is not due, seeing that, through the transcendent obligation of grateful love to the Lord for His redeeming love, there is no possible degree of devotement of self or of ones substance which could be regarded as not already Gods due. "He died for all, that they which live should no longer live unto themselves, but unto Him who for their sakes died and rose again." The vow, in the sense brought before us in this chapter, is essentially correlated to a legal system such as the Mosaic, in which dues to God are prescribed by rule. In New Testament ethics, as distinguished from those of the Old, we must therefore conclude that for the vow there is no logical place.
The question is not merely speculative and unpractical. In fact, we here come upon one of the fundamental points of difference between Romish and Protestant ethics. For it is the Romish doctrine that, besides such works as are essential to a state of salvation, which are by God made obligatory upon all, there are other works which, as Rome regards the matter, are not commanded, but are only made matters of Divine counsel, in order to the attainment, by means of their observance, of a higher type of Christian life. Such works as these, unlike the former class, because not of universal obligation, may properly be made the subject of a vow. These are, especially, the voluntary renunciation of all property, abstinence from marriage, and the monastic life. But this distinction of precepts and counsels, and the theory of vows, and of works of super-erogation, which Rome has based upon it, all Protestants have with one consent rejected, and that with abundant reason. For not only do we fail to find any justification for these views in the New Testament, but the history of the Church has shown, with what should be convincing clearness, that, howsoever we may gladly recognise in the monastic communities of Rome, in all ages, men and women living under special vows of poverty, obedience, and chastity, whose purity of life and motive, and sincere devotion to the Lord, cannot be justly called in question, it is none the less clear that, on the whole, the tendency of the system has been toward either legalism on the one hand, or a sad licentiousness of life on the other. In this matter of vows, as in so many things, it has been the fatal error of the Roman Church that, under the cover of a supposed Old Testament warrant, she has returned to "the weak and beggarly elements" which, according to the New Testament, have only a temporary use in the earliest childhood of religious life.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
C. I. Scofield 1917 · Public Domain On vv13, 15, 19 Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa 59:20").
redeemed
Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isa 59:20").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v14 Of Houses, Fields, and Firstlings
Of Houses, Fields, and Firstlings
v. 14. And when a man shall sanctify his house to be holy unto the Lord, in a vow devoting its value to the service of Jehovah, then the priest shall estimate it, whether it be good or bad; as the priest shall estimate it, so shall it stand, his medium valuation should be final.
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v. 15. And if he that sanctified it will redeem his house, desiring to have it back for his own use, then he shall add the fifth part of the money of thy estimation unto it, and it shall be his.
v. 16. And if a man shall sanctify unto the Lord some part of a field of his possession, the price of its valuation being intended for the use of the Sanctuary, as a gift, then thy estimation shall be according to the seed thereof, according to the amount of seed used in putting the field to grain; an homer (a little over eight bushels) of barley-seed shall be valued at fifty shekels of silver (about $32. 40).
v. 17. If he sanctify his field from the Year of Jubilee, immediately after its close, when the land was again cultivated, according to thy estimation it shall stand. The valuation once fixed would hold good till the nest Tear of Jubilee, and the one that made the vow would be obliged to make his yearly payments accordingly.
v. 18. But if he sanctify his field after the Jubilee, after some years had elapsed, then the priest shall reckon unto him the money according to the years that remain, even unto the year of the Jubilee, and it shall be abated from thy estimation. In the case of a field of barley, for instance, if twenty years still remained till the nest Tear of Jubilee, then the person concerned would have twenty shekels to pay, plus the one-fifth which was added for the sake of compensation, if it was so arranged.
v. 19. And if he that sanctified the field will in any wise redeem it, then he shall add the fifth part of the money of thy estimation unto it, and it shall be assured to him.
v. 20. And if he will not redeem the field, by the regular payment of the price of valuation, or if he have sold the field to another man, it shall not be redeemed any more; if a person lapsed in his payments, he forfeited his ownership of the field.
v. 21. But the field, when it goeth out in the Jubilee, out of the hands of the man that bought it in the mean time, shall be holy unto the Lord, as a field devoted, and thus the property of the Sanctuary; the possession thereof shall be the priest’s.
v. 22. And if a man sanctify unto the Lord a field which he hath bought, which is not of the fields of his possession, does not belong to the land which is the perpetual inheritance of his family,
v. 23. then the priest shall reckon unto him the worth of thy estimation, even unto the Year of the Jubilee, the total sum due as the price of redemption; and he shall give thine estimation in that day, make payment of the required sum at once, as a holy thing unto the Lord. This provision obviated the possibility of the land’s being devoted to the Sanctuary and thus being lost to the original owner, who was to regain possession of it in the year of the Jubilee.
v. 24. In the year of the jubilee the field shall return unto him of whom it was bought, even to him to whom the possession of the land did belong, and who could not dispose of it absolutely, but only until the year of redemption.
v. 25. And all thy estimations shall be according to the shekel of the Sanctuary, the standard of weight for all money transactions; twenty gerahs shall be the shekel.
v. 26. Only the firstling of the beasts, which should be the Lord’s firstling, Exo 13:2-12, no man shall sanctify it: these animals could not be used in the event of vows; whether it be ox or sheep; it is the Lord’s.
v. 27. And if it be of an unclean beast, one that could be used neither for sacrifices nor as food for the priests, then he shall redeem it according to thine estimation, and shall add a fifth part of it there to; or if it be not redeemed, then it shall be sold according to thy estimation, for the benefit of the Sanctuary.
v. 28. Notwithstanding, no devoted thing that a man shall devote unto the Lord of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed, while it is under the vow;every devoted thing is most holy unto the Lord, a gift which cannot be redeemed, surrendered to the Lord to be disposed of at His will, irrevocably cut off from all common use.
v. 29. None devoted, which shall be devoted of men, dedicated to the Lord in this special sense, shall be redeemed, but shall surely be put to death; the person was irredeemable, and Jehovah’s sentence of destruction was sure to be carried out.
v. 30. And all the tithe of the land, whether of the seed of the land or of the fruit of the tree, is the Lord’s; it is holy unto the Lord, absolutely at His disposal, and Jehovah executed the ban.
v. 31. And if a man will at all redeem aught of his tithes, he shall add there to the fifth part thereof, as a penalty or compensation.
v. 32. And concerning the tithe of the herd or of the flock, even of whatsoever passeth under the rod, that is, under the staff of the shepherd, who keeps a careful record of the animals in his care, the tenth shall be holy unto the Lord, the tenth part of the annual increase was set apart for the use of the Lord and His Sanctuary.
v. 33. He shall not search whether it be good or bad, neither shall he change it, v. 10; and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed.
v. 34. These are the commandments which the Lord commanded Moses for the children of Israel in Mount Sinai, this last Chapter on vows being an appendix to the Book of Leviticus, the types of whose sacrifices point forward to the Lord, our Righteousness; for they were prescribed to the Jews of the Old Covenant because of transgressions, until the promised Seed should come.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv11, 14, 16, 17, 19, 22 is in fact unclean, so that Yahweh will not…
is in fact unclean, so that Yahweh will not accept it
If Yahweh will not accept a certain animal as an offering, the animal is spoken of as if it were physically dirty. It may be unclean because it is a certain kind of animal or because it has a defect. AT: "is in fact one that Yahweh will not accept" (See: Metaphor)
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market value
This is the value the animal is normally worth when someone buys or sells it.
wishes to redeem it
"wishes to buy it back"
translationWords
clean
redeem
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv11, 14, 16, 21 27:11-13 An unclean animal, one unfit either for food…
27:11-13 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, 19, 31.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.