Exegetical and Hermeneutical Commentary of Leviticus 27:26
Only the firstling of the beasts, which should be the LORD’s firstling, no man shall sanctify it; whether [it be] ox, or sheep: it [is] the LORD’s.
26, 29. Classes which may not be vowed
Firstlings are already the Lord’s (Exo 13:2). If the firstling is, that of an animal which is reckoned among the ‘unclean’ (according to the rule laid down, ch. Lev 11:3), it is to be valued and redeemed at 1 1/5 of its valuation. Driver, Exo 13:13 (J), points out that P’s law, as given here, is more favourable to the priests. In Exod. the redemption is to be made by a lamb, a less valuable animal.
Fuente: The Cambridge Bible for Schools and Colleges
No man shall sanctify it, to wit, by vow; because it is not his own, but the Lords already, and therefore to vow such a thing to God is a tacit derogation from and a usurpation of the Lords right, and a mocking of God by pretending to give him what we cannot withhold from him.
Ox or sheep: under these two eminent kinds he comprehends all other beasts which might be sacrificed to God, the firstlings whereof could not be redeemed, but were to be sacrificed; whereas the firstlings of men were to be redeemed, and therefore were capable of being vowed, as we see 1Sa 1:11.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26, 27. Only the firstling of thebeastsThese, in the case of clean beasts, being consecrated toGod by a universal and standing law (Exo 13:12;Exo 34:19), could not be devoted;and in that of unclean beasts, were subject to the rule mentioned(Lev 27:11; Lev 27:12).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Only the firstlings of the beasts,…. These are excepted from being sanctified, or set apart for sacred uses, for a very good reason, suggested in the next clause:
which should be the Lord’s firstling, no man shall sanctify it; it being what he has a claim upon, and ordered to be sanctified to him by a law previous to this, Ex 13:2; wherefore to sanctify such a creature, would be to sanctify what was his before; not merely in a general sense, in which all creatures are his, but in a special sense, having in a peculiar manner required it as his; and therefore to sanctify, or vow to him, what was his before, must be trifling with him, and mocking of him:
whether [it be] ox, or sheep; the firstlings of either of them:
it [is] the Lord’s; which he has claimed as his own special and peculiar property, antecedent to any vow of its owner.
Fuente: John Gill’s Exposition of the Entire Bible
What belonged to the Lord by law could not be dedicated to Him by a vow, especially the first-born of clean cattle (cf. Exo 13:1-2). The first-born of unclean animals were to be redeemed according to the valuation of the priest, with the addition of a fifth; and if this was not done, it was to be sold at the estimated value. By this regulation the earlier law, which commanded that an ass should either be redeemed with a sheep or else be put to death (Exo 13:13; Exo 34:20), was modified in favour of the revenues of the sanctuary and its servants.
Fuente: Keil & Delitzsch Commentary on the Old Testament
26 Only the firstling of the beasts, which should be the LORD‘s firstling, no man shall sanctify it; whether it be ox, or sheep: it is the LORD‘s. 27 And if it be of an unclean beast, then he shall redeem it according to thine estimation, and shall add a fifth part of it thereto: or if it be not redeemed, then it shall be sold according to thy estimation. 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: every devoted thing is most holy unto the LORD. 29 None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death. 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. 31 And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. 32 And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the LORD. 33 He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and the change thereof shall be holy; it shall not be redeemed. 34 These are the commandments, which the LORD commanded Moses for the children of Israel in mount Sinai.
Here is, I. A caution given that no man should make such a jest of sanctifying things to the Lord as to sanctify any firstling to him, for that was his already by the law, v. 26. Though the matter of a general vow be that which we were before obliged to, as of our sacramental covenant, yet a singular vow should be of that which we were not, in such circumstances and proportions, antecedently bound to. The law concerning the firstlings of unclean beasts (v. 27) is the same with that before, Lev 27:11; Lev 27:12.
II. Things or persons devoted are here distinguished from things or persons that were only sanctified. 1. Devoted things were most holy to the Lord, and could neither revert nor be alienated, v. 28. They were of the same nature with those sacrifices which were called most holy, which none might touch but only the priests themselves. The difference between these and other sanctified things arose from the different expression of the vow. If a man dedicated any thing to God, binding himself with a solemn curse never to alienate it to any other purpose, then it was a thing devoted. 2. Devoted persons were to be put to death, v. 29. Not that it was in the power of any parent or master thus to devote a child or a servant to death; but it must be meant of the public enemies of Israel, who, either by the appointment of God or by the sentence of the congregation, were devoted, as the seven nations with which they must make no league. The city of Jericho in particular was thus devoted, Josh. vi. 17. The inhabitants of Jabesh-Gilead were put to death for violating the curse pronounced upon those who came not up to Mizpeh, Jdg 21:9; Jdg 21:10. Some think it was for want of being rightly informed of the true intent and meaning of this law that Jephtha sacrificed his daughter as one devoted, who might not be redeemed.
III. A law concerning tithes, which were paid for the service of God before the law, as appears by Abraham’s payment of them, (Gen. xiv. 20), and Jacob’s promise of them, Gen. xxviii. 22. It is here appointed, 1. That they should pay tithe of all their increase, their corn, trees, and cattle, Lev 27:30; Lev 27:32. Whatsoever productions they had the benefit of God must be honoured with the tithe of, if it were titheable. Thus they acknowledged God to be the owner of their land, the giver of its fruits, and themselves to be his tenants, and dependents upon him. Thus they gave him thanks for the plenty they enjoyed, and supplicated his favour in the continuance of it. And we are taught in general to honour the Lord with our substance (Prov. iii. 9), and in particular to support and maintain his ministers, and to be ready to communicate to them, Gal 6:6; 1Co 9:11. And how this may be done in a fitter and more equal proportion than that of the tenth, which God himself appointed of old, I cannot see. 2. That which was once marked for tithe should not be altered, no, not for a better (v. 33), for Providence directed the rod that marked it. God would accept it though it were not the best, and they must not grudge it though it were, for it was what passed under the rod. 3. That it should not be redeemed, unless the owner would give a fifth part more for its ransom, v. 31. If men had the curiosity to prefer what was marked for tithe before any other part of their increase, it was fit that they should pay for their curiosity.
IV. The last verse seems to have reference to this whole book of which it is the conclusion: These are the commandments which the Lord commanded Moses, for the children of Israel. Many of these commandments are moral, and of perpetual obligation; others of them, which were ceremonial and peculiar to the Jewish economy, have notwithstanding a spiritual significancy, and are instructive to us who are furnished with a key to let us into the mysteries contained in them; for unto us, by those institutions, is the gospel preached as well as unto them, Heb. iv. 2. Upon the whole matter, we may see cause to bless God that we have not come to mount Sinai, Heb. xii. 18. 1. That we are not under the dark shadows of the law, but enjoy the clear light of the gospel, which shows us Christ the end of the law for righteousness, Rom. x. 4. The doctrine of our reconciliation to God by a Mediator is not clouded with the smoke of burning sacrifices, but cleared by the knowledge of Christ and him crucified. 2. That we are not under the heavy yoke of the law, and the carnal ordinances of it (as the apostle calls them, Heb. ix. 10), imposed till the time of reformation, a yoke which neither they nor their fathers were able to bear (Acts xv. 10), but under the sweet and easy institutions of the gospel, which pronounces those the true worshippers that worship the Father in spirit and truth, by Christ only, and in his name, who is our priest, temple, altar, sacrifice, purification, and all. Let us not therefore think that because we are not tied to the ceremonial cleansings, feasts, and oblations, a little care, time, and expense, will serve to honour God with. No, but rather have our hearts more enlarge with free-will offerings to his praise, more inflamed with holy love and joy, and more engaged in seriousness of thought and sincerity of intention. Having boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart, and full assurance of faith, worshipping God with so much the more cheerfulness and humble confidence, still saying, Blessed be God for Jesus Christ!
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 26-29:
This text divides the law of vows into four categories;
1. The first born of beasts, both clean and unclean.
2. Those things devoted to the Lord.
3. Tithes of the field.’
4. Tithes of the cattle.
The firstborn animals already belonged to the Lord, and could not be vowed to Him again, Ex 13:11-15; 34:19, 20; Nu 18:15-19. The sacrificial animals were to be sacrificed, Ex 13:15. The firstborn of the donkey was to be either redeemed by offering of a sheep, or to be put to death by breaking its neck, Ex 13:13; 34:20. Other unclean animals were to be redeemed, by adding twenty percent to the redemption price; if not redeemed, they were to be sold and the proceeds given to the sanctuary.
“Devoted,” cherern, denoting a thing either devoted to God or to destruction. Such devoted things could be neither redeemed nor sold. This was true whether it be:
1. Man, as the Canaanites at Hormah, Nu 21:1-3;
2. Beast, as the livestock of the Amalekites, 1Sa 15:21;
3. Field, verse 21, or other inanimate objects.
In the case of men, they were to be put to death. This applies to those who were already under the ban of Jehovah, who were guilty of such sins as to evoke His wrath by their flagrant violations of His righteous principles. Such a vow was apparently not made by an individual, but by the civil authorities as a judicial ruling, see De 13:12-18; Jos 7:16-26.
Fuente: Garner-Howes Baptist Commentary
26. Only the firstling of the beasts. Here a caution is interposed, that none should offer what is already the property of God. For since men are so greatly given to ostentation, and therefore in testifying their piety whitewash two walls, as the saying is, out of the same pot, God provides against this sin by forbidding the first-born to be offered to Him, since that would be to present stolen goods to Him. The sum is, that they should not, by consecrating to God what is already due to Him, steal from Him in their fictitious liberality what is consecrated and not their own. Nor let us be surprised at this law, because this ambition is almost natural to us all, to desire to lay God under obligation by the empty appearance of liberality, and therefore to seek for various grounds of boasting of religious duties, which, after all, are nought. And, undoubtedly, if this restraint had not been put upon the Jews, they would have aimed at the reputation of double zeal by this deceitful oblation, nor would they have scrupled, under the pretext of offering, to deprive God of what was His own.
Fuente: Calvin’s Complete Commentary
D. EXCLUSIONS FROM THE VOWS 27:2634
1. FIRSTLINGS AMONG BEASTS 27:26, 27
2. DEVOTED THINGS 27:28, 29
3. THE TITHE 27:3033
TEXT 27:2634
26
Only the firstling among beasts, which is made a firstling to Jehovah, no man shall sanctify it; whether it be ox or sheep, it is Jehovahs.
27
And if it be of an unclean beast, then he shall ransom it according to thine estimation, and shall add unto it the fifth part thereof: or if it be not redeemed, then it shall be sold according to thy estimation.
28
Notwithstanding, no devoted thing, that a man shall devote unto Jehovah of all that he hath, whether of man or beast, or of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto Jehovah.
29
No one devoted, that shall be devoted from among men, shall be ransomed; he shall surely be put to death.
30
And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is Jehovahs: it is holy unto Jehovah.
31
And if a man will redeem aught of his tithe, he shall add unto it the fifth part thereof.
32
And all the tithe of the herd or the flock, whatsoever passeth under the rod, the tenth shall be holy unto Jehovah.
33
He shall not search whether it be good or bad, neither shall he change it: and if he change it at all, then both it and that for which it is changed shall be holy; it shall not be redeemed.
34
These are the commandments, which Jehovah commanded Moses for the children of Israel in Mount Sinai.
THOUGHT QUESTIONS 27:2634
689.
Why exclude the firstborn from dedication by vow? Cf. Exo. 13:2.
690.
Is the firstborn of an unclean beast under consideration in Lev. 27:27?
691.
How reconcile Lev. 27:27 with Exo. 13:13; Exo. 34:20?
692.
A devoted thing was different than one which was vowed or given in a vow. What was the difference?
693.
Lev. 27:28 and Lev. 27:29 seem to be discussing two different forms of a devoted thing. Discuss the difference.
694.
Why not vow a tithe to the Lord? Cf. Exo. 13:2.
695.
Why would anyone want to redeem his tithe?
696.
What is meant by the expression whatsoever passeth under the rod? Cf. Eze. 20:37.
697.
The tithe of the flock could not be changed. Why not? What was to be done if there was a change?
698.
The entire book of Leviticus was given at what time and in what place?
PARAPHRASE 27:2634
You may not dedicate to the Lord the firstborn of any ox or sheep, for it is already His. But if it is the firstborn of an animal that cannot be sacrificed because it is not on the list of those acceptable to the Lord, then the owner shall pay the priests estimate of its worth, plus twenty per cent; or if the owner does not redeem it, the priest may sell it to someone else. However, anything utterly devoted to the Lordpeople, animals, or inherited fieldsshall not be sold or redeemed, for they are most holy to the Lord. No one sentenced by the courts to die may pay a fine instead; he shall surely be put to death. A tenth of the produce of the land, whether grain or fruit, is the Lords, and is holy. If anyone wants to buy back this fruit or grain, he must add a fifth to its value. And the Lord owns every tenth animal of your herds and flocks and other domestic animals, as they pass by for counting. The tenth given to the Lord shall not be selected on the basis of whether it is good or bad, and there shall be no substitutions; for if there is any change made, then both the original and the substitution shall belong to the Lord, and may not be bought back! These are the commandments the Lord gave to Moses for the people of Israel on Mount Sinai.
COMMENT 27:2634
Lev. 27:26-27 The firstborn has always belonged to the Lord. We have learned of the four classes of objects which can be vowed or promised to the Lord, i.e.: (1) personsLev. 27:2-8; (2) animalsLev. 27:9-13; (3) housesLev. 27:14-15; (4) landsLev. 27:16-25. There are two exceptions to these votive offerings. They are: (1) the firstborn; (2) the devoted thing. Exo. 13:2 says: Sanctify, consecrate, set apart to Me all the firstborn males whatsoever is first to open the womb among the Israelites, both of man and of beast is Mine. (Amplified) It would therefore be meaningless to offer to God what already belongs to Him. An unclean beast could be purchased or redeemed by paying the price set by the priest plus 20% more and then the worshipper could sell it. If an unclean animal was not redeemed by the one who brought it, it was to be offered for sale by the priest. As this was at variance with Exo. 13:13 and Exo. 34:20, where it is enacted that the firstborn of an ass is either to be redeemed with a sheep, or is to be put to death, the authorities of the second Temple interpreted the expression in the passage before us as not applying to the firstborn of the unclean animals, but to unclean animals generally which were dedicated for the repairs of the sanctuary. (Ginsburg)
Lev. 27:28-29 These verses discuss the objects that could be given to God by the worshipper for Gods use and property. They actually belonged to God. They could not be redeemed by the owner who had thus given them to God, nor could they be sold to anyone else by the officials of the Tabernacle. A man (himself or his slaves), an animal, a field, or a house belongs to the priest for the use of Gods service. An Israelite could at any time devote such to God. Lev. 27:28 discusses those objects devoted by man to God. Lev. 27:29 discusses objects God Himself had chosen to come under this ban. In such cases they were doomed or devoted to destruction and therefore must not, and cannot be redeemed. The beast at Sinai, that touched the mountain would be doomed or devoted. The fields of Gilboa, wet with the blood of Saul and Jonathan, were devoted, or doomed by David. Cf. 2Sa. 1:21. Ahab was told by the Lord that Benhadad was doomed or devoted. Such were the Canaanites; such was Jericho (Jos. 6:17), with all its spoil, hence the awful aggravation of Achans sin. (Bonar) The vows of men could not in any way affect these objects.
Lev. 27:30-33 A tenth part of whatever the soil produces belongs to God. Man cannot vow to God what does not belong to him; neither can man give to God that which is already His. If a man wanted to use the seed of his soil he could redeem the tithe of the seed by paying what it was worth plus 20%. Cf. Num. 18:21-24, Deu. 14:22-29.
The Amplified version renders Lev. 27:32 as: and all the tithe of the herd or of the flock, whatsoever passes under the herdsmans staff (by means of which each tenth animal as it passes through a small door is selected and marked), the tenth shall be holy to the Lord (Cf. 2Co. 9:7-9). We see in this rendering the custom of counting and marking the animals for God. Cf. Jer. 33:13; Eze. 20:37. There is to be no selection or substitution in this counting. If there is, then both animals belong to God. We refer the reader to our work on the subject of tithing as found in THE CHURCH IN THE BIBLE, page 407ff.
Lev. 27:34 These are the commandments, which the Lord commanded Moses on Mount Sinai for the Israelites. We take this to refer particularly to this chapter, but more generally to the entire book of Leviticus.
Thus, on this first day of March, 1975, I have completed our study of this grand book. It has been a night and day pursuit for several months, but it has been most personally rewarding to the writer. How I hope many of you have travelled with me from the first verse to the last. It is my earnest expectation and prayer that many will so travel and be benefitted in the days yet to come. What a joy to meditate upon His word!
FACT QUESTIONS 27:2634
683.
Name the four classes of objects upon which vows could be exercised.
684.
Name the two where vows could not be used.
685.
Is there a contradiction in Lev. 27:29 and Exo. 13:13; Exo. 34:20? Explain.
686.
It was no light matter to devote something to God. Discuss this thought with present day implications.
687.
God had certain objects and persons He had devoted to Himself. What were they, and what was to be done with them?
688.
Discuss the tithe of the soil and the flock as it relates to man and God, and to us.
689.
What has been your greatest benefit in your study of Leviticus?
Fuente: College Press Bible Study Textbook Series
(26) Only the firstling of the beasts.Better, nevertheless the firstlings, &c, as this rendering also suits Lev. 27:28, which begins with the same particle, and which is translated in the Authorised Version, not withstanding. Having laid down the regulations about the four classes of objects which may be vowed to the Lordviz.: 1, persons (Lev. 27:2-8); 2, animals (Lev. 27:9-13); 3, houses (Lev. 27:14-15); and 4, lands (Lev. 27:16-25)the legislator concludes by pointing out two exceptions to the rules about votive offerings hitherto discussed. The two classes of objects which are forbidden to be vowed are (1) the firstlings of beasts and (2) devoted things. The firstlings belonged already to the Lord by an express statute (Exo. 13:2). To vow, therefore, to the Lord that which was His own is a mockery.
Which should be the Lords firstling.Rather, which is born as a firstling to the Lord, that is, one which, by virtue of its being a firstling, and by its very birth, is the property of the Lord.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
FIRSTLINGS AND UNCLEAN BEASTS, Lev 27:26-27.
26, 27. The Lord’s firstling This being already the Lord’s, since the first passover in Egypt could not be the object of a vow. Exo 13:1-2. This exemption from the vow did not include the firstlings of an unclean beast which, as it was not included in the law of the firstlings, might be specially devoted to Jehovah. Lev 27:11, note. Since it could not be used in sacrifice, it must be sold at the priest’s valuation or redeemed by adding a fifth. The valuation increased by a fifth would deter from rash vows and covetous redemptions.
Fuente: Whedon’s Commentary on the Old and New Testaments
Firstlings ( Lev 27:26-27 ).
Lev 27:26
“Only the firstling among beasts, which is made a firstling to Yahweh, no man shall sanctify it; whether it be ox or sheep, it is Yahweh’s.”
A firstling cannot be set apart as holy to Yahweh. It is already Yahweh’s. See Exo 13:2. Such a vow would be meaningless.
Lev 27:27
“And if it be of an unclean beast, then he shall ransom it according to your estimation, and shall add to it the fifth part of it: or if it be not redeemed, then it shall be sold according to your estimation.”
Where, however, the firstling is an unclean beast it can be redeemed at its estimated value plus one fifth. This presumably does not apply to an ass which has to be redeemed at the price of a lamb because an ass was especially valuable (Exo 13:13).
Fuente: Commentary Series on the Bible by Peter Pett
Lev 27:26. Shall sanctify it i.e. Consecrate, because God had already consecrated them. See Exo 13:2.
Fuente: Commentary on the Holy Bible by Thomas Coke
The same observations meet us here respecting the dedication of beasts and cattle. There is to be nothing blemished offered to the LORD. Mal 1:13-14 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Lev 27:26 Only the firstling of the beasts, which should be the LORD’S firstling, no man shall sanctify it; whether [it be] ox, or sheep: it [is] the LORD’S.
Ver. 26. No man shall sanctify. ] Because they were due unto the Lord before.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Only = nevertheless. Rendered in Lev 27:28, “notwithstanding”.
Fuente: Companion Bible Notes, Appendices and Graphics
the firstling: Heb. first born, etc. As these firstlings were the Lord’s before, it would have been a solemn mockery to pretend to make them a matter of a singular vow; for they were already appointed, if clean, to be sacrificed.
which: Exo 13:2, Exo 13:12, Exo 13:13, Exo 22:30, Num 18:17, Deu 15:19
Reciprocal: Num 3:13 – Because Num 8:17 – I sanctified Num 18:15 – openeth 2Ki 7:5 – behold 1Ch 6:28 – firstborn Neh 10:36 – the firstborn
Fuente: The Treasury of Scripture Knowledge
Lev 27:26. No man shall sanctify it By vow; because it is not his own, but the Lords already, and therefore to vow such a thing to God is a tacit derogation from, and a usurpation of, the Lords right, and a mocking of God by pretending to give what we cannot withhold from him. Ox or sheep Under these two eminent kinds he comprehends all other beasts which might be sacrificed to God, the firstlings whereof could not be redeemed, but were to be sacrificed; whereas the firstlings of men were to be redeemed, and therefore were capable of being vowed, as we see, 1
Samuel Lev 1:11.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
26f. For Firstlings.Firstlings of oxen and sheep and goats) belong to Yahweh in any case, and thus cannot be voluntarily offered or come under valuation (cf. Deu 23:21-23). Animals that fall outside this category are treated according to the rule in Lev 27:11-13.
Fuente: Peake’s Commentary on the Bible
27:26 Only the firstling of the beasts, which should be the LORD’S firstling, no man shall sanctify it; whether [it be] ox, or sheep: it [is] the {n} LORD’S.
(n) It was the Lord’s already.
Fuente: Geneva Bible Notes
EXCLUSIONS FROM THE VOW
Lev 27:26-33
“Only the firstling among beasts, which is made a firstling to the Lord, no man shall sanctify it; whether it be ox or sheep, it is the Lords. And if it be of an unclean beast, then he shall ransom it according to thine estimation, and shall add unto it the fifth part thereof: or if it be not redeemed, then it shall be sold according to thy estimation. Notwithstanding, no devoted thing, that a man shall devote unto the Lord of all that he hath, whether of man or beast, or of the field of his possession shall be sold or redeemed i every devoted thing is most holy unto the Lord. None devoted, which shall be devoted of men shall he ransomed; he shall surely be put to death. And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lords: it is holy unto the Lord. And if a man will redeem aught of his tithe, he shall add unto it the fifth part thereof. And all the tithe of the herd or the flock, whatsoever passeth under the rod, the tenth shall be holy unto the Lord. He shall not search whether it he good or bad, neither shall he change it: and if he change it at all then both it and that for which it is changed shall be holy; it shall not be redeemed.”
The remaining verses of this chapter specify three classes of property which could not be dedicated by a special vow, namely, “the firstling among beasts” (Lev 27:26); any “devoted thing” (Lev 27:28-29), i.e., anything which had been devoted to the Lord by the ban-as, e.g., all the persons and property in the city of Jericho by Joshua; {Jos 7:17} and, lastly, “the tithe of the land” (Lev 27:30). The reason for prohibiting the vowing of any of these is in every case one and the same; either by the law or by a previous personal act they already belonged to the Lord. To devote them in a vow would therefore be to vow to the Lord that over which one had no right. As for the firstborn, the Lord had declared His everlasting claim on these at the time of the Exodus; {Exo 13:12-15} to vow to give the Lord His own, had been absurd. To the law previously given, however, concerning the firstling of unclean beasts, {Exo 13:13} it is here added that, if a man wish to redeem such a firstling, the same law shall apply as in the redemption of what has been vowed; namely, the priest was to appraise it, and then the man whose it had been might redeem it by the payment of the amount thus fixed, increased by one fifth.