2 “Speak to the children of Israel, and say to them, ‘When a man consecrates a person to Yahweh in a vow, according to your valuation,
3 your valuation of a male from twenty years old to sixty years old shall be fifty shekels of silver, according to the shekel of the sanctuary.
4 If she is a female, then your valuation shall be thirty shekels.
5 If the person is from five years old to twenty years old, then your valuation shall be for a male twenty shekels, and for a female ten shekels.
6 If the person is from a month old to five years old, then your valuation shall be for a male five shekels of silver, and for a female your valuation shall be three shekels of silver.
7 If the person is from sixty years old and upward; if he is a male, then your valuation shall be fifteen shekels, and for a female ten shekels.
8 But if he is poorer than your valuation, then he shall be set before the priest, and the priest shall assign a value to him. The priest shall assign a value according to his ability to pay.
9 “‘If it is an animal of which men offer an offering to Yahweh, all that any man gives of such to Yahweh becomes holy.
10 He shall not alter it, nor exchange it, a good for a bad, or a bad for a good. If he shall at all exchange animal for animal, then both it and that for which it is exchanged shall be holy.
11 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;
12 and the priest shall evaluate it, whether it is good or bad. As the priest evaluates it, so it shall be.
13 But if he will indeed redeem it, then he shall add the fifth part of it to its valuation.
14 “‘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.
15 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.
16 “‘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.
17 If he dedicates his field from the Year of Jubilee, according to your valuation it shall stand.
18 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.
19 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.
20 If he will not redeem the field, or if he has sold the field to another man, it shall not be redeemed any more;
21 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.
22 “‘If he dedicates a field to Yahweh which he has bought, which is not of the field of his possession,
23 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.
24 In the Year of Jubilee the field shall return to him from whom it was bought, even to him to whom the possession of the land belongs.
25 All your valuations shall be according to the shekel of the sanctuary: twenty gerahs to the shekel.
26 “‘However the firstborn among animals, which belongs to Yahweh as a firstborn, no man may dedicate, whether an ox or a sheep. It is Yahweh’s.
27 If it is an unclean animal, then he shall buy it back according to your valuation, and shall add to it the fifth part of it; or if it isn’t redeemed, then it shall be sold according to your valuation.
28 “‘Notwithstanding, no devoted thing that a man devotes to Yahweh of all that he has, whether of man or animal, or of the field of his possession, shall be sold or redeemed. Everything that is permanently devoted is most holy to Yahweh.
29 “‘No one devoted to destruction, who shall be devoted from among men, shall be ransomed. He shall surely be put to death.
30 “‘All the tithe of the land, whether of the seed of the land or of the fruit of the trees, is Yahweh’s. It is holy to Yahweh.
31 If a man redeems anything of his tithe, he shall add a fifth part to it.
32 All the tithe of the herds or the flocks, whatever passes under the rod, the tenth shall be holy to Yahweh.
33 He shall not examine whether it is good or bad, neither shall he exchange it. If he exchanges it at all, then both it and that for which it is exchanged shall be holy. It shall not be redeemed.’”
5 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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On verse
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 27:2–8Such also as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that sum as they think fit.
Such also as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that sum as they think fit.
Josephus, Antiquities of the Jews, Antiquities 4.4.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Leviticus 27:29Devoted of men - Not by men, as some would elude It; but of men, for it is manifest both from this and the foregoing verses, that men are here not the persons devoting, but devoted to destruction, … But this is not to be generally understood, as some have taken it, as if a Jew might by virtue of this Text, devote his child or his servant to the Lord, and thereby oblige himself to put them to death. For this is expressly limited to all that a man hath, or which is his, that is, which he hath a power over. But the Jews had no power over the lives of their children or servants, but were directly forbidden to take them away, by that great command, thou shalt do no murder. And seeing he that killed his servant casually by a blow with a rod was surely to be punished, as is said, Exo 21:20, it could not be lawful wilfully to take away his life upon pretence of any such vow as this.
Devoted of men - Not by men, as some would elude It; but of men, for it is manifest both from this and the foregoing verses, that men are here not the persons devoting, but devoted to destruction, … But this is not to be generally understood, as some have taken it, as if a Jew might by virtue of this Text, devote his child or his servant to the Lord, and thereby oblige himself to put them to death. For this is expressly limited to all that a man hath, or which is his, that is, which he hath a power over. But the Jews had no power over the lives of their children or servants, but were directly forbidden to take them away, by that great command, thou shalt do no murder. And seeing he that killed his servant casually by a blow with a rod was surely to be punished, as is said, Exo 21:20, it could not be lawful wilfully to take away his life upon pretence of any such vow as this.
John Wesley, Explanatory Notes upon the Old Testament, on 27:29; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Leviticus 27:32–33Whatsoever passeth under the rod - The signification of this verse is well given by the rabbins: "When a man was to give the tithe of his sheep or calves to God, he was to shut up the whole flock in one fold, in which there was one narrow door capable of letting out one at a time. The owner, about to give the tenth to the Lord, stood by the door with a rod in his hand, the end of which was dipped in vermilion or red ochre. The mothers of those lambs or calves stood without: the door being opened, the young ones ran out to join themselves to their dams; and as they passed out the owner stood with his rod over them, and counted one, two, three, four, five, etc., and when the tenth came, he touched it with the coloured rod, by which it was distinguished to be the tithe calf, sheep, etc., and whether poor or lean, perfect or blemished, that was received as the legitimate tithe."
Whatsoever passeth under the rod - The signification of this verse is well given by the rabbins: "When a man was to give the tithe of his sheep or calves to God, he was to shut up the whole flock in one fold, in which there was one narrow door capable of letting out one at a time. The owner, about to give the tenth to the Lord, stood by the door with a rod in his hand, the end of which was dipped in vermilion or red ochre. The mothers of those lambs or calves stood without: the door being opened, the young ones ran out to join themselves to their dams; and as they passed out the owner stood with his rod over them, and counted one, two, three, four, five, etc., and when the tenth came, he touched it with the coloured rod, by which it was distinguished to be the tithe calf, sheep, etc., and whether poor or lean, perfect or blemished, that was received as the legitimate tithe."
Adam Clarke, Commentary on the Holy Bible, on 27:32–33; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Leviticus 27:28–29This relates to vows of the most solemn kind--the devotee accompanying his vow with a solemn imprecation on himself not to fail in accomplishing his declared purpose. … shall surely be put to death--This announcement imported not that the person was to be sacrificed or doomed to a violent death; but only that he should remain till death unalterably in the devoted condition. The preceding regulations were evidently designed to prevent rashness in vowing (Ecc 5:4) and to encourage serious and considerate reflection in all matters between God and the soul (Luk 21:4).
This relates to vows of the most solemn kind--the devotee accompanying his vow with a solemn imprecation on himself not to fail in accomplishing his declared purpose. … shall surely be put to death--This announcement imported not that the person was to be sacrificed or doomed to a violent death; but only that he should remain till death unalterably in the devoted condition. The preceding regulations were evidently designed to prevent rashness in vowing (Ecc 5:4) and to encourage serious and considerate reflection in all matters between God and the soul (Luk 21:4).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 27:28–29; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 27:2–8in any case this thought is expressed in the words, that souls, i.e., persons, were to be vowed to the Lord according to Moses' valuation, i.e., according to the price fixed by Moses. This implies clearly enough, that whenever a person was vowed, redemption was to follow according to the valuation. Otherwise what was the object of valuing them? Valuation supposes either redemption or purchase. … the object of the valuing could only have been for the purpose of redeeming, buying off the person vowed to the Lord, and the fulfilment of the vow could only have consisted in the payment into the sanctuary of the price fixed by the law. … But if the person making the vow was "poor before thy valuation," i.e., too poor to be able to pay the valuation price fixed by the law, he was to be brought before the priest, who would value him according to the measure of what his hand could raise (see Lev 5:11), i.e., what he was able to pay. This regulation, which made it possible for the poor man to vow his own person to the Lord, presupposed that the person vowed would have to be redeemed.
in any case this thought is expressed in the words, that souls, i.e., persons, were to be vowed to the Lord according to Moses' valuation, i.e., according to the price fixed by Moses. This implies clearly enough, that whenever a person was vowed, redemption was to follow according to the valuation. Otherwise what was the object of valuing them? Valuation supposes either redemption or purchase. … the object of the valuing could only have been for the purpose of redeeming, buying off the person vowed to the Lord, and the fulfilment of the vow could only have consisted in the payment into the sanctuary of the price fixed by the law. … But if the person making the vow was "poor before thy valuation," i.e., too poor to be able to pay the valuation price fixed by the law, he was to be brought before the priest, who would value him according to the measure of what his hand could raise (see Lev 5:11), i.e., what he was able to pay. This regulation, which made it possible for the poor man to vow his own person to the Lord, presupposed that the person vowed would have to be redeemed.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 27:2–8; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Leviticus 27
Leviticus 27:2–33, World English Bible
Leviticus 27 in the Bible · Told in the Story: Chapter 19, Blessings and Warnings
What others have written
5 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Leviticus 27:2–8Such also as dedicate themselves to God, as a corban, which denotes what the Greeks call a gift, when they are desirous of being freed from that ministration, are to lay down money for the priests; thirty shekels if it be a woman, and fifty if it be a man; but if any be too poor to pay the appointed sum, it shall be lawful for the priests to determine that sum as they think fit.
Josephus, Antiquities of the Jews, Antiquities 4.4.4; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Wesley1703–1791MethodistExplanatory Notes upon the Old Testament · on Leviticus 27:29Devoted of men - Not by men, as some would elude It; but of men, for it is manifest both from this and the foregoing verses, that men are here not the persons devoting, but devoted to destruction, … But this is not to be generally understood, as some have taken it, as if a Jew might by virtue of this Text, devote his child or his servant to the Lord, and thereby oblige himself to put them to death. For this is expressly limited to all that a man hath, or which is his, that is, which he hath a power over. But the Jews had no power over the lives of their children or servants, but were directly forbidden to take them away, by that great command, thou shalt do no murder. And seeing he that killed his servant casually by a blow with a rod was surely to be punished, as is said, Exo 21:20, it could not be lawful wilfully to take away his life upon pretence of any such vow as this.
John Wesley, Explanatory Notes upon the Old Testament, on 27:29; Bristol, 1765. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Leviticus 27:32–33Whatsoever passeth under the rod - The signification of this verse is well given by the rabbins: "When a man was to give the tithe of his sheep or calves to God, he was to shut up the whole flock in one fold, in which there was one narrow door capable of letting out one at a time. The owner, about to give the tenth to the Lord, stood by the door with a rod in his hand, the end of which was dipped in vermilion or red ochre. The mothers of those lambs or calves stood without: the door being opened, the young ones ran out to join themselves to their dams; and as they passed out the owner stood with his rod over them, and counted one, two, three, four, five, etc., and when the tenth came, he touched it with the coloured rod, by which it was distinguished to be the tithe calf, sheep, etc., and whether poor or lean, perfect or blemished, that was received as the legitimate tithe."
Adam Clarke, Commentary on the Holy Bible, on 27:32–33; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Leviticus 27:28–29This relates to vows of the most solemn kind--the devotee accompanying his vow with a solemn imprecation on himself not to fail in accomplishing his declared purpose. … shall surely be put to death--This announcement imported not that the person was to be sacrificed or doomed to a violent death; but only that he should remain till death unalterably in the devoted condition. The preceding regulations were evidently designed to prevent rashness in vowing (Ecc 5:4) and to encourage serious and considerate reflection in all matters between God and the soul (Luk 21:4).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 27:28–29; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Leviticus 27:2–8in any case this thought is expressed in the words, that souls, i.e., persons, were to be vowed to the Lord according to Moses' valuation, i.e., according to the price fixed by Moses. This implies clearly enough, that whenever a person was vowed, redemption was to follow according to the valuation. Otherwise what was the object of valuing them? Valuation supposes either redemption or purchase. … the object of the valuing could only have been for the purpose of redeeming, buying off the person vowed to the Lord, and the fulfilment of the vow could only have consisted in the payment into the sanctuary of the price fixed by the law. … But if the person making the vow was "poor before thy valuation," i.e., too poor to be able to pay the valuation price fixed by the law, he was to be brought before the priest, who would value him according to the measure of what his hand could raise (see Lev 5:11), i.e., what he was able to pay. This regulation, which made it possible for the poor man to vow his own person to the Lord, presupposed that the person vowed would have to be redeemed.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 27:2–8; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.