Leviticus 27:14 · Bible study
Leviticus 27:14 Commentary: When a Home Becomes Holy
Hebrew · 11 what the commentators say
Meaning in one sentence
Explore priestly valuation in Leviticus 27:14: the sanctity of dedicated property, redemption with a fifth, and what this law teaches about giving God our best.
Research Summary
- Meaning: A person may dedicate his house to God; the priest sets a fair price; if the owner redeems it, he pays an extra fifth.
- Key words: qādaš (set apart as holy), he‛erîk (evaluate/estimate), qōdeš (holiness), kēn yāqûm (so it shall stand).
- Main debate: Whether the dedicated house was rented annually (Clarke) or sold outright (Keil & Delitzsch, Gill), and whether the redemption period depended on city vs. village location (Barnes).
- Theological theme: The sanctification of ordinary property; God values both the gift and the giver’s integrity.
- Best use: A text for teaching on the seriousness of vows, the role of wise appraisal in giving, and the principle that God welcomes material offerings offered with a whole heart.
Translation Comparison
BSB Berean Standard Bible 2020
Now if a man consecrates his house as holy to the LORD, then the priest shall value it either as good or bad. The price will stand just as the priest values it.
WEB World English Bible 2000
“‘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.
KJV King James Version 1769
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.
ASV American Standard Version 1901
And when a man shall sanctify his house to be holy unto Jehovah, then the priest shall estimate it, whether it be good or bad: as the priest shall estimate it, so shall it stand.
YLT Young's Literal Translation 1898
`And when a man sanctifieth his house, a holy thing to Jehovah, then hath the priest valued it, whether good or bad; as the priest doth value it so it standeth;
Darby Darby Bible 1890
And when any one halloweth his house, that it may be holy to Jehovah, the priest shall value it, [judging] between good and bad: as the priest shall value it, so shall it stand.
Douay-Rheims Douay-Rheims Bible 1899
If a man shall vow his house, and sanctify it to the Lord, the priest shall consider it, whether it be good or bad: and it shall be sold according to the price, which he shall appoint.
Translations in other languages (10 available)
Y cuando alguno santificare su casa consagrándola á Jehová, la apreciará el sacerdote, sea buena ó sea mala: según la apreciare el sacerdote, así quedará.
E quando alguém santificar sua casa consagrando-a ao SENHOR, a avaliará preço o sacerdote, seja boa ou seja má: segundo a avaliar o sacerdote, assim ficará.
Si quelqu’ un sanctifie sa maison en la consacrant à l’ Éternel, le sacrificateur en fera l’ estimation selon qu’ elle sera bonne ou mauvaise, et l’ on s’ en tiendra à l’ estimation du sacrificateur.
Wenn jemand sein Haus heiligt, daß es dem HERRN heilig sei, das soll der Priester schätzen, ob's gut oder böse sei; und darnach es der Priester schätzt, so soll's bleiben.
En wanneer iemand zijn huis zal geheiligd hebben, dat het den HEERE heilig zij, zo zal de priester dat schatten, naar dat het goed of kwaad is; gelijk als de priester dat geschat zal hebben, zo zal het stand hebben.
Se uno consacra la sua casa per esser cosa santa all’Eterno, il sacerdote ne farà la stima secondo ch’essa sarà buona o cattiva; e uno se ne starà alla stima fattane dal sacerdote.
Jeźliby też kto poświęcił dom swój, żeby był święty Panu, tedy go oszacuje kapłan bądź dobry, bądź zły; jako go oszacuje kapłan, tak zostanie.
Если кто посвящает дом свой в святыню Господу, то священник должен оценить его, хорош ли он, или худ, и как оценит его священник, так и состоится;
「 人 將 房屋 分別 為聖，歸給耶和華，祭司 就要估定價值。房屋是 好 是 壞，祭司 怎樣 估定，就要以怎樣 為定。
And if a man has given his house as holy to the Lord, then the priest will put a value on it, if it is good or bad; as the priest gives decision so will the value be fixed.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 27:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse provides the legal framework for a private Israelite to voluntarily dedicate his house to the Lord. The dedicatory act (yaqdîš, Hiphil of qādaš) set the property apart from common use and transferred its economic value to the sanctuary. The priest’s role was to evaluate the house, judging its condition, size and location, and set a fixed price (he‛erîk, a technical term for official valuation). That price, once set, was final. Matthew Henry calls this arrangement a safeguard: 'the priest's estimation must stand, that there might be no dispute afterwards.' As the Cambridge Bible notes, the house could be redeemed by the original owner, but only by adding a fifth to the assessed value (v. 15), a rule that discouraged rash vows while still making devotion possible.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Annual rent model: Adam Clarke interprets 'sanctify his house' as devoting the yearly rent to the tabernacle, not selling the house itself.
- Outright sale model: Keil & Delitzsch and Gill argue the house was sold for the sanctuary’s benefit, with the owner allowed to redeem it for a premium.
- City/village distinction: Barnes applies Leviticus 25:29–31 to this law, so a house in a walled city had only one year for redemption, while a village house followed Jubilee timing.
- Unified law for all houses: Most commentators treat v. 14 as a general rule, with the specific Jubilee clauses in vv. 17–24 applying only to fields.
What is clear: A person could voluntarily dedicate his house to God, the priest assigned a valuation, and the house could be redeemed by paying that value plus a fifth; the proceeds went to the sanctuary.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'sanctify' (קדש) in this context | All agree it refers to a voluntary act of setting apart a house for sacred use, transferring its value to the sanctuary. | Some read it as an annual rent arrangement (Clarke); others as an outright sale of the house (Keil & Delitzsch). Jewish tradition (Mishnah Arakhin) treated it as a sale, with the proceeds going to temple repairs. |
| Role and objectivity of the priest | The priest acted as an independent appraiser to prevent the owner from undervaluing or overvaluing the property. | Gill suggests the priest’s judgment was final and included examination of size and condition; Calvin notes that the law allowed redemption to prevent harshness. The level of priestly discretion (e.g., whether he could negotiate) is not specified. |
| Redemption with the fifth part | The owner could reclaim the house by paying the priest’s valuation plus one-fifth. This was a way to undo a rash vow while still honoring God with a penalty. | Some see the fifth as a deterrent against frivolous vows (Matthew Henry); others view it as compensation to the sanctuary for the loss of income (Calvin). The exact rationale is not stated in the text. |
| Application of the Jubilee to dedicated houses | Houses in unwalled villages were subject to Jubilee release, like fields (Leviticus 25:31). Dedicated village houses would return to the original owner at Jubilee if not redeemed. | Barnes applies the Jubilee distinction to this verse; Keil & Delitzsch do not explicitly mention it. It remains unclear whether the law in v. 14 applies only to village houses or also to city houses (where redemption was limited to one year per Leviticus 25:29). |
Historical & Cultural Context
In ancient Israel a house was not just a shelter; it was part of a family’s inheritance within their tribal allotment. Dedicating a house to Yahweh meant releasing its value for the upkeep of the tabernacle or later the temple. Adam Clarke explains that the yearly rent of such a dedicated house 'went towards the repairs of the tabernacle.' The priest’s valuation served both as a fair market assessment and as a check against impulsive promises. As Calvin observes, 'superstitious prayers were sometimes mixed up with this exercise of piety, as if they might acquire favour by making a bargain with God.' The law permitted a safety valve: the owner could buy back the house, but the extra fifth discouraged frivolous dedications.
A crucial background distinction, noted by Barnes, is between houses in walled cities and those in unwalled villages. Under Leviticus 25:29, 31, a house in a walled city could be redeemed only within one year; after that it passed permanently to the buyer. Village houses, however, were treated like fields and returned to the original family at the Jubilee. This means that a dedicated house in a walled city, if not redeemed, could become a permanent sanctuary asset, while a village house would revert to the original owner at the Jubilee. The priest’s valuation would need to account for the remaining years until the Jubilee, just as it did for lands (vv. 17, 18). Keil and Delitzsch argue that the non-redeemed house was 'sold, of course, for the good of the sanctuary.' The system balanced devotion, fairness, and the preservation of family inheritances.
Textual Notes
The consulted sources note no significant textual variants for Leviticus 27:14. The Hebrew text is stable across the Masoretic tradition and the ancient versions.
Reception History
Jewish tradition developed these laws extensively in the Mishnah tractate Arakhin ('Valuations'), which outlines how dedications of houses, fields, and persons were assessed and redeemed. The rabbis treated the priest’s valuation as binding and discussed cases where the house was damaged or the owner died before redemption. In Christian reception, the verse was often read allegorically: the house represented the human soul or the church, which is dedicated to God through Christ. Calvin saw it as a pastoral concession to weak faith, a way for people to express devotion without losing their inheritance. Later commentators such as Matthew Henry emphasized the principle that God accepts voluntary offerings and that vows must be kept with integrity.
Preaching This Verse
Three-point outline
- God welcomes gifts from ordinary life. A house, where family meals happen, where children sleep, could be set apart for God. Nothing was too common to be holy.
- The priest’s valuation ensures order. God does not ask for rash, unconsidered gifts. The priest examined the house and set a fair price. Faith and wisdom go together.
- Redemption with a fifth teaches the cost of a vow. The owner could get his house back, but he paid a premium. God values our promises, and He also values our freedom to seek Him without being trapped by a hasty word.
Five-point outline
- The house as an extension of the person: what we own is tied to who we are.
- Dedication language (qōdeš laYahweh): the house becomes a holy thing, separated for God.
- The priest as appraiser: the community confirms the sincerity of the vow through an objective standard.
- The good/bad distinction: the valuation acknowledges that properties have different worth; not every gift is equal, but every gift is received.
- The fifth part: a lesson in commitment, if you change your mind, you pay a price. Better to count the cost first.
Illustration hooks
- A family decides to sell their home and use the proceeds for a church building fund. They ask a realtor to appraise it at market value. The priest in Leviticus acted like that appraiser, setting a price that both the sanctuary and the owner could accept.
- Think of a charity auction where a donor pledges a valuable item, then changes their mind and wants it back. The charity often asks for a penalty or requires the donor to match the bid. The fifth part in Leviticus serves a similar purpose, it respects the vow while giving an escape route.
- In many cultures, a house is the most valuable possession a family owns. Dedicating it to God in ancient Israel was a radical act of trust. Modern equivalents might include pledging the sale of a home to support missions or church planting.
Questions your congregation is asking
- Does God really care about my house, my car, my bank account? This verse shows He does, ordinary possessions can be offered as holy.
- If I promise something to God and later regret it, am I trapped? The law provides a way to redeem, with a cost. It reminds us to think before we speak, but it also shows grace.
- How does this apply to tithing or offerings today? While the specific laws of valuation are not repeated in the New Testament, the principle of giving God our best, and doing so thoughtfully, remains.
Leading a Discussion
This passage is part of a larger section on vows (Leviticus 27). It shows that God takes our promises seriously but also provides structure so that our devotion does not harm our families or leave us in regret. As you read Leviticus 27:14, consider what it meant for an Israelite family to set apart their home for the Lord, and what that might mean for you today.
Discussion questions
- Observation: What actions happen in this verse? Who does what, and what is the role of the priest?
- Interpretation: Why do you think the priest, not the owner, sets the value of the house? What does that tell you about God’s view of fairness and accountability?
- Interpretation: The house is called 'a holy thing to Yahweh' (qōdeš laYahweh). In what sense could a physical house become holy? How does that relate to 1 Corinthians 6:19, 20, where Paul calls the believer’s body a temple?
- Comparison: Look at Leviticus 25:29, 31. How does the distinction between walled-city houses and country houses affect the way this law might work? What does the Jubilee principle add to the idea of dedication?
- Application: Think of something you own that you consider valuable. What would it mean for you to 'dedicate' it to God, not just to give it away, but to hold it as holy, set apart for His purposes?
- Application: The owner could redeem the house by adding a fifth. Did this make it too easy to break a vow, or did it protect against impulse? How does this balance apply to promises we make to God today (marriage vows, pledges of service, decisions about giving)?
- Connection: Jesus spoke about counting the cost before building a tower (Luke 14:28, 30). How does the priestly valuation in Leviticus 27 echo that principle? How does it encourage thoughtful, not careless, devotion?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 25:29 | “‘If a man sells a dwelling house in a walled city, then he may redeem it within a whole year after it has been sold. For a full year he shall have the right of redemption. |
| Leviticus 25:31 | But the houses of the villages which have no wall around them shall be accounted for with the fields of the country: they may be redeemed, and they shall be released in the Jubilee. |
| Leviticus 27:21 | 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. |
| Numbers 18:14 | “Everything devoted in Israel shall be yours. |
| Psalms 101:2 | I will be careful to live a blameless life. When will you come to me? I will walk within my house with a blameless heart. |
| Psalms 101:7 | He who practices deceit won’t dwell within my house. He who speaks falsehood won’t be established before my eyes. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that when an Israelite consecrated his house, it was not the building itself that became sacred but its annual rental value, which was then directed toward repairing the tabernacle as the Lord's house.
Barnes' Notes on the Bible Protestant 1832
Barnes draws a key distinction in this law: houses in the country follow the same redemption rules as land, allowing the owner to buy them back only until the next Jubilee. For houses inside walled towns, however, the right of redemption lasts just one year before the vow becomes permanent.
Calvin's Commentaries Reformed 1564
Calvin observes that God permitted redemption of vowed houses and land to prevent owners from being forced out, even though some vows mixed in superstition. He also explains that land value depended on the Jubilee cycle: the closer the year of restoration, the shorter the possession and the lower the price.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary details the precise valuation system for vowed land, setting redemption at fifty silver shekels for the area yielding a homer of barley, with an added fifth. It notes that only inherited land returns at Jubilee; purchased land permanently becomes the priest's possession if unredeemed.
Geneva Bible Notes Reformed 1599
The Geneva annotators stress that the priest alone determines the value of a house dedicated to the Lord, with no appeal or adjustment by the owner. The valuation stands at the priest's estimate, whether the house is in good or poor condition, establishing the priest as God's appointed judge in such matters.
Gill's Exposition of the Bible Baptist 1748
Gill draws on Jewish legal tradition to explain practical complications in this law. If a man owed debts or a dowry when he sanctified his house, those creditors still had claim over the property. The owner could redeem it only by settling those obligations first.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that when a house is dedicated to the Lord, the priest assesses its value and the property is sold for the sanctuary. If the owner changes his mind, he can redeem the house by paying the full price plus a fifth extra, a penalty that discourages rash pledges.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch corrects a misunderstanding about vowed houses. They reject the idea that the owner simply pays a valuation if he chooses not to redeem. Instead, an unredeemed house is sold, and the proceeds go to the sanctuary.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees these regulations as the practical outworking of a singular, voluntary vow to dedicate property to God. The priest's valuation and the redemption with a fifth added both prevent rash promises and protect the sanctity of what has been set apart.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley specifies that the sanctification of the house in this passage means setting it apart by a vow. He notes that the entire chapter discusses this particular manner of consecration, not any other form of dedication.