Leviticus 27:9 Komentář

The last verse of the foregoing chapter seemed to close up the statute-book; yet this chapter is added as an appendix. Having given laws concerning instituted services, here he directs concerning vows and voluntary services, the free-will offerings of their mouth. Perhaps some devout serious people among them might be so affected with what Moses had delivered to them in the foregoing chapter as in a pang of zeal to consecrate themselves, or their children, or estates to him: this, because honestly meant, God would accept; but, because men are apt to repent of such vows, he leaves room for the redemption of what had been so consecrated, at a certain rate. Here is, I. The law concerning what was sanctified to God, persons (Lev 27:2-8), cattle, clean or unclean (Lev 27:9-13), houses and lands (Lev 27:15-25), with an exception of firstlings, (Lev 27:26, Lev 27:27). II. Concerning what was devoted (Lev 27:28, Lev 27:29). III. Concerning tithes (Lev 27:30, etc.).

INTRODUCTION TO LEVEITICUS 27 This chapter contains various laws concerning vows made unto the Lord, whether of persons whose estimation was to be made by the priest, according to their age, sex, and condition, Lev 26:1; or of beasts, clean and unclean, good or bad, Lev 26:9; or of houses, fields, and lands, the estimation of which was to be according to its seed, and the time of its being set apart, whether from or after the year of jubilee, and the number of years to it, Lev 26:14; with this exception to the above laws, that no firstling of the Lord's might be sanctified, and if an unclean beast it might be redeemed, but nothing devoted to the Lord, whether of man, beast, or field, might be sold or redeemed, Lev 26:26; and the chapter is concluded with some laws concerning the redemption or change of tithes, what might or what might not be redeemed or changed, Lev 26:30;.

He shall not alter it nor change it,.... Some think these two words signify the same, but Abarbinel (s) makes them different; according to him, to "alter" is for one of another kind, as one of the herd for one of the flock, or the contrary; and to "change" for one of the same kind: a good for a bad, or a bad for a good; or, as the Targum of Jonathan,"that which is perfect for that which has a blemish in it, or what has a blemish in it for that which is perfect;''a change might not be made neither for the better nor for the worse, but the creature devoted was to be taken as it was; if not fit for sacrifice it was to be sold, and its price put to other uses; for, as Abarbinel (t) observes, whatsoever was devoted to sacred use was never to be put to any profane one; and this was also to teach men not to be hasty and fickle in such things, but to consider well what they did, and abide by it; for if such alterations and changes could be admitted of, a man after he had vowed might through covetousness repent, and bring a bad one instead of a good one, or, under pretence of bringing a good one instead of a bad one, might bring a bad one and say it was good, as Bechai (u) observes; even one worse than he had brought, thinking to impose upon the ignorance of the priest; and indeed if he was sincere in it, and had a mind to bring a better than what he had vowed, it was not allowed of; if he made any change, though it was for the better, he was to be beaten, as Maimonides (w) affirms: and if he shall at all change beast for beast; whether of the same or of a different kind, or whether for better or worse: then it and the exchange thereof shall be holy: both of them were to be the Lord's, and appropriated to sacred use, of one sort or another, either for sacrifice or for the priests family, or the price of it for the repairs of the sanctuary. (s) Apud Muis. in loc. (t) Ibid. (u) Apud Muis. ib. (w) Hilchot Temurah, c. 1. sect. 1.

Laws concerning vows, Lev 27:1, Lev 27:2. Of males and females from twenty to sixty years of age, and their valuation, Lev 27:3, Lev 27:4. Of the same from five to twenty years, Lev 27:5. Of the same from a month to five years of age, Lev 27:6. Of males and females from sixty years old and upwards, and their valuation, Lev 27:7. The priest shall value the poor according to his ability, Lev 27:8. Concerning beasts that are vowed, and their valuation, Lev 27:9-13. Concerning the sanctification of a house, Lev 27:14, Lev 27:15. Concerning the field that is sanctified or consecrated to the Lord, to the year of jubilee, Lev 27:16-24. Every estimation shall be made in shekels, according to the shekel of the sanctuary, Lev 27:25. The firstlings of clean beasts, being already the Lord's, cannot be vowed, Lev 27:26. That of an unclean beast may be redeemed, Lev 27:27. Every thing devoted to God shall be unalienable and unredeemable, and continue the Lord's property till death, Lev 27:28, Lev 27:29. All the tithe of the land is the Lord's, Lev 27:30; but it may be redeemed by adding a fifth part, Lev 27:31. The tithe of the herd and the flock is also his, Lev 27:32. The tenth that passes under the rod shall not be changed, Lev 27:33. The conclusion of the book, Lev 27:34.

CONCERNING VOWS. (Lev. 27:1-18) When a man shall make a singular vow, &c.--Persons have, at all times and in all places, been accustomed to present votive offerings, either from gratitude for benefits received, or in the event of deliverance from apprehended evil. And Moses was empowered, by divine authority, to prescribe the conditions of this voluntary duty. the persons shall be for the Lord, &c.--better rendered thus:--"According to thy estimation, the persons shall be for the Lord." Persons might consecrate themselves or their children to the divine service, in some inferior or servile kind of work about the sanctuary (Sa1 3:1). In the event of any change, the persons so devoted had the privilege in their power of redeeming themselves; and this chapter specifies the amount of the redemption money, which the priest had the discretionary power of reducing, as circumstances might seem to require. Those of mature age, between twenty and sixty, being capable of the greatest service, were rated highest; young people, from five till twenty, less, because not so serviceable; infants, though devotable by their parents before birth (Sa1 1:11), could not be offered nor redeemed till a month after birth; old people were valued below the young, but above children; and the poor--in no case freed from payment, in order to prevent the rash formation of vows--were rated according to their means.

if it be a beast, whereof men bring an offering unto the Lord--a clean beast. After it had been vowed, it could neither be employed in common purposes nor exchanged for an equivalent--it must be sacrificed--or if, through some discovered blemish, it was unsuitable for the altar, it might be sold, and the money applied for the sacred service. If an unclean beast--such as an ass or camel, for instance, had been vowed, it was to be appropriated to the use of the priest at the estimated value, or it might be redeemed by the person vowing on payment of that value, and the additional fine of a fifth more.

The directions concerning vows follow the express termination of the Sinaitic lawgiving (Lev 26:46), as an appendix to it, because vows formed no integral part of the covenant laws, but were a freewill expression of piety common to almost all nations, and belonged to the modes of worship current in all religions, which were not demanded and might be omitted altogether, and which really lay outside the law, though it was necessary to bring them into harmony with the demands of the law upon Israel. Making a vow, therefore, or dedicating anything to the Lord by vowing, was not commanded, but was presupposed as a manifestation of reverence for God, sanctified by ancient tradition, and was simply regulated according to the principle laid down in Deu 23:22-24, that it was not a sin to refrain from vowing, but that every vow, when once it had been made, was to be conscientiously and inviolably kept (cf. Pro 20:25; Ecc 5:3-5), and the neglect to keep it to be atoned for with a sin-offering (Lev 5:4). - The objects of a vow might be persons (Lev 27:2-8), cattle (Lev 27:9-13), houses (Lev 27:14, Lev 27:15), and land (Lev 27:16-25), all of which might be redeemed with the exception of sacrificial animals; but not the first-born (Lev 27:26), nor persons and things dedicated to the Lord by the ban (Lev 27:28, Lev 27:29), nor tithes (Lev 27:30-33), because all of these were to be handed over to the Lord according to the law, and therefore could not be redeemed. This followed from the very idea of the vow. For a vow was a promise made by any one to dedicate and given his own person, or a portion of his property, to the Lord for averting some danger and distress, or for bringing to his possession some desired earthly good. - Besides ordinary vowing or promising to give, there was also vowing away, or the vow of renunciation, as is evident from Num 30. The chapter before us treats only of ordinary vowing, and gives directions for redeeming the thing vowed, in which it is presupposed that everything vowed to the Lord would fall to His sanctuary as corban, an offering (Mar 7:11); and therefore, that when it was redeemed, the money would also be paid to His sanctuary. - (On the vow, see my Archaeologie, 96; Oehler in Herzog's Cycl.)

When animals were vowed, of the cattle that were usually offered in sacrifice, everything that was given to Jehovah of these (i.e., dedicated to Him by vowing) was to be holy and not changed, i.e., exchanged, a good animal for a bad, or a bad one for a good. But if such an exchange should be made, the animal first dedicated and the one substituted were both to be holy (Lev 27:9, Lev 27:10). The expression "it shall be holy" unquestionably implies that an animal of this kind could not be redeemed; but if it was free from faults, it was offered in sacrifice: if, however, it was not fit for sacrifice on account of some blemish, it fell to the portion of the priests for their maintenance like the first-born of cattle (cf. Lev 27:33).