Leviticus 27:28 · Bible study
Leviticus 27:28 Commentary: The Irrevocable Devotion
Hebrew · 10 what the commentators say
Meaning in one sentence
What does it mean for something to be 'devoted' (cherem) to Yahweh?
Research Summary
- Meaning: An irrevocable dedication of something to Yahweh, cut off from common use and made most holy.
- Key words: Cherem (devoted thing, H2764); qodesh qodashim (most holy, H6944).
- Main debate: Whether human devotion here refers to execution of the guilty, dedication of slaves, or something else, all commentators reject human sacrifice.
- Theological theme: God’s absolute ownership; the seriousness of vows; the holiness that separates what is given from common use.
- Best use: Preaching on the cost of discipleship and the complete surrender of our lives to God, with Jesus as the perfect model.
Translation Comparison
BSB Berean Standard Bible 2020
Nothing that a man sets apart to the LORD from all he owns—whether a man, an animal, or his inherited land—can be sold or redeemed; everything so devoted is most holy to the LORD.
WEB World English Bible 2000
“‘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.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
`Only, no devoted thing which a man devoteth to Jehovah, of all that he hath, of man, and beast, and of the field of his possession, is sold or redeemed; every devoted thing is most holy to Jehovah.
Darby Darby Bible 1890
Notwithstanding, no devoted thing that a man hath devoted to Jehovah of all that he hath, of man or beast, or of the field of his possession, shall be sold or redeemed: every devoted thing is most holy to Jehovah.
Douay-Rheims Douay-Rheims Bible 1899
Any thing that is devoted to the Lord, whether it be man, or beast, or field, shall not be sold: neither may it be redeemed. Whatsoever is once consecrated shall be holy of holies to the Lord.
Translations in other languages (10 available)
Pero ninguna cosa consagrada, que alguno hubiere santificado á Jehová de todo lo que tuviere, de hombres y animales, y de las tierras de su posesión, no se venderá, ni se redimirá: todo lo consagrado será cosa santísima á Jehová.
Porém nenhuma coisa consagrada, que alguém houver santificado ao SENHOR de tudo o que tiver, de homens e animais, e das terras de sua possessão, não se venderá, nem se resgatará: todo o consagrado será coisa santíssima ao SENHOR.
Tout ce qu’ un homme dévouera par interdit à l’ Éternel, dans ce qui lui appartient, ne pourra ni se vendre, ni se racheter, que ce soit une personne, un animal, ou un champ de sa propriété; tout ce qui sera dévoué par interdit sera entièrement consacré à l’ Éternel.
Man soll kein Verbanntes verkaufen noch lösen, das jemand dem HERRN verbannt von allem, was sein ist, es seien Menschen, Vieh oder Erbacker; denn alles verbannte ist ein Hochheiliges dem HERRN.
Evenwel niets, dat verbannen is, dat iemand den HEERE zal verbannen hebben, van al hetgeen hij heeft, van een mens, of van een beest, of van den akker zijner bezitting, zal verkocht noch gelost worden; al wat verbannen is, zal den HEERE een heiligheid der heiligheden zijn.
Nondimeno, tutto ciò che uno avrà consacrato all’Eterno per voto d’interdetto, di fra le cose che gli appartengono, sia che si tratti di una persona, di un animale o di un pezzo di terra del suo patrimonio, non potrà esser né venduto, né riscattato; ogni interdetto è cosa interamente consacrata all’Eterno.
Każda jednak rzecz poślubiona, którą by kto poślubił Panu ze wszystkiego, co ma z ludzi, i z bydła, i z ról osiadłości swojej, nie będzie sprzedawana, ani odkupowana; bo wszelka rzecz poślubiona najświętsza jest Panu.
Только все заклятое, что под заклятием отдает человек Господу из своей собственности, — человека ли, скотину ли, поле ли своего владения, — не продается и не выкупается: все заклятое есть великая святыня Господня;
「但 一切 永獻的，就是 人 從他所有 永獻 給耶和華的，無論是人，是牲畜，是他承受為業 的地，都不可 賣，也不可 贖。凡 永獻的 是 歸給耶和華 為至 聖。
But nothing which a man has given completely to the Lord, out of all his property, of man or beast, or of the land which is his heritage, may be given away or got back in exchange for money; anything completely given is most holy to the Lord.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 27:28
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the “devoted thing” (cherem) in this verse represents the most absolute form of dedication to Yahweh. Adam Clarke calls it an “unredeemable grant,” while Matthew Henry distinguishes it from ordinary sanctification by the presence of a self-imposed curse. The central point is that once something is placed under the cherem, it cannot be sold or redeemed (Gill).
The inclusion of human beings requires careful handling. Barnes states plainly that this passage “does not permit human sacrifices.” He explains that cherem applied to persons refers to those justly doomed to death, not to offering human life as a sacrifice. Keil and Delitzsch add that the ban could only be imposed on persons who resisted sanctification, so it could not be used arbitrarily. Gill narrows the human category further, to Canaanitish slaves whom an owner had the right to dispose of.
All sources underline the irrevocability: because the devoted item is “most holy to Yahweh” (qodesh qodashim), it belongs permanently to God and normally becomes the property of the priests (Numbers 18:14). The word “nevertheless” (ʾakh) signals a clear break from the earlier, redeemable vows.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Judicial execution view: Barnes and Keil argue the human cherem applies only to persons doomed to death for idolatry or breach of covenant, not to private vows.
- Private slavery view: Gill and Jewish tradition restrict human devotion to Canaanitish slaves, whom the owner could legally dispose of.
- General dedication view: Some earlier interpreters (e.g., the Douay note) suggest devoted persons might serve the sanctuary, though this is not supported by the text’s use of “put to death” in v. 29.
What is clear: The cherem is an irrevocable dedication to Yahweh, classified as most holy, and cannot be sold or redeemed. The inclusion of humans does not constitute or justify human sacrifice.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of the cherem | The cherem is an absolute, irrevocable dedication to Yahweh; it cannot be sold or redeemed. | Some commentators (Clarke, Gill) emphasize the self-imposed curse element; others (Barnes, Keil) focus on the judicial or punitive aspect. The precise nuance varies. |
| Inclusion of humans and human sacrifice | All major commentators agree this verse does not permit human sacrifice. | Barnes and Keil argue the human cherem applies only to persons under judicial sentence of death (idolaters, covenant-breakers). Gill restricts it to Canaanitish slaves whom the owner could dispose of as property. Jewish tradition (Mishnah) excludes free Israelites and children. |
| Who could be devoted as a human? | Only persons over whom the devotee had legal authority. | Gill specifies Canaanite slaves only; Keil includes any person who resisted sanctification, but under communal authority. The Mishnah says children and Hebrew servants cannot be devoted. |
| Relationship to the ban (v. 29) | Verse 29 refers to the judicial ban on persons who are put to death, distinct from the private vow in v. 28. | Some (Cambridge) see a sharp division between private ban (v. 28) and judicial ban (v. 29); others (Keil) see the same principle applied by the community versus an individual. The degree of overlap is debated. |
Historical & Cultural Context
Leviticus 27 concludes the Holiness Code (chapters 17, 27). This chapter regulates vows and dedications, voluntary acts of giving to God beyond what the law required. The cherem (often translated “devoted”) is the most solemn category of vow. Its root in Hebrew means “to cut off,” suggesting something removed from common use and given wholly to Yahweh. In warfare, the same term described the total destruction of enemy cities as an act of divine judgment (Deuteronomy 7:2; 13:15). But here it is a private act of dedication.
Israelite society had clear structures around property and persons. Free Israelites could not sell themselves or their children into slavery as a lifelong devotion (Exodus 21:2, 6). The law rejected human sacrifice outright (Exodus 34:20; Leviticus 18:21). Therefore, when the text says a man may devote “of man,” the commentators agree this refers to those under his legal authority, specifically Canaanitish slaves whom he owned as property (Gill). Free persons, including Hebrew servants, could not be devoted (Jewish tradition in the Mishnah).
For animals and land, the devoted item became “most holy,” meaning it was reserved for the priests alone and could not be used by the owner or his family (Wesley). For humans devoted under a judicial ban, verse 29 states they were to be put to death (not sacrificed). This is the context of the ban on idolaters or covenant-breakers. The irrevocability reflects God’s ultimate claim: what is given to the Lord under this vow is transferred permanently out of human hands.
The surrounding verses contrast the cherem with tithes (verses 30, 33) and firstlings (verses 26, 27). Those could be redeemed with a penalty, but the devoted thing could not. This reinforces the unique gravity of a total, unconditional gift to God.
Textual Notes
The consulted sources note no significant textual variants for Leviticus 27:28. The Masoretic Text is consistent across Hebrew manuscripts, and the ancient versions (Septuagint, Vulgate, Syriac) render the verse with minor differences in word order but the same meaning. No variant affects the interpretation.
Reception History
Jewish interpretation in the Mishnah and Talmud (tractate Arakhin) discusses the cherem at length, limiting it to property and Canaanitish servants, and excluding free Israelites from being devoted. Early Christian readers, such as Origen and Jerome, saw a typological meaning: the devoted thing prefigures Christ’s total dedication, but they also affirmed the law’s rejection of human sacrifice.
During the Reformation, commentators like John Calvin (in his harmony of the law) and Matthew Henry stressed the holiness of God and the seriousness of vows, using this passage to warn against rash promises. Wesleyan tradition (Adam Clarke) highlighted the curse aspect, urging believers to avoid binding themselves beyond what Scripture allows. Modern readers often struggle with the inclusion of humans, but the consistent teaching across traditions is that God’s claim is absolute, and humans devoted under the ban are either executed as just punishment or set apart for service, never slaughtered as a religious offering.
Preaching This Verse
Three-point outline
- The radicality of devotion. The cherem means “cut off.” When a person devoted something to God, it was separated permanently from all common use. No second thoughts, no buyback. This kind of commitment challenges our casual approach to promises made to God.
- The irrevocability of the vow. The text states twice: “shall not be sold or redeemed.” Irrevocability flows from the thing’s new status as “most holy.” Once given to the Lord, it belongs to Him fully. This speaks to the seriousness of our words when we dedicate ourselves or our possessions to God.
- The holiness of what is given. “Most holy” (qodesh qodashim) is the highest classification of sacred things. Only priests could handle them. The bar is high: giving to God means letting go of control and acknowledging His exclusive claim.
Five-point outline
- Meaning of cherem. A devoted thing is something given to God with a curse attached if the vow is broken. It is an unconditional transfer of ownership.
- What can be devoted. The text mentions humans (slaves), animals, and inherited land. But it clarifies that a person may devote only what is his own (Gill notes the phrase “of all that he hath” limits the scope).
- Why no redemption. Because the thing is “most holy to Yahweh.” Redemption would treat God’s portion as negotiable. The very act of devotion implies finality.
- Human devotion and its limits. Barnes and Keil are united: this does not justify human sacrifice. Human devotion applies to those under sentence of death (judicial ban) or to slaves who were property. Free Israelites, children, and Hebrew servants were excluded (Jewish tradition). God never desired human blood as a gift.
- Application today. We do not make literal cherem vows, but the principle remains: giving to God with no strings attached. Our pledges of time, talent, and treasure become holy when offered with a whole heart.
Illustration hooks
- Wedding vows. When two people marry, they promise “for better, for worse.” No one enters expecting a refund. The cherem is similar: a permanent, no-going-back commitment.
- Donating a kidney. A living donor gives an organ to save someone’s life. That organ cannot be reclaimed. It is transferred forever. The devoted thing is given in a one-way gift, not a loan.
- A will or legacy. When a person writes a final will, they decide who gets what. After death, the decision is fixed. The cherem anticipates that kind of finality, but while the giver is still alive.
Questions your congregation is asking
- “Does God expect us to make such radical vows today? What would that look like in everyday life?”
- “How does this passage relate to Jesus’s teaching about counting the cost (Luke 14:28, 30)?”
- “If someone makes a vow to God and later regrets it, is there any grace for them? Does this passage mean God is harsh?”
Leading a Discussion
This verse introduces the concept of cherem, a total, irrevocable dedication to God. It challenges us to think about the seriousness of our promises and what it means to give something to God without reservation. As you discuss, remember that the law is a tutor (Galatians 3:24), pointing to God’s holiness and our need for a mediator.
Discussion questions
- What does the word “devoted” (cherem) mean in the context of this verse? Why do you think it is translated differently in various English versions (e.g., “devoted thing” vs. “banned”)?
- How is the cherem different from other vows and dedications described earlier in Leviticus 27 (for example, vows of persons or fields that could be redeemed)?
- The text says no devoted thing can be sold or redeemed. What does this tell us about God’s claim on what is devoted to Him?
- The phrase “most holy to Yahweh” (qodesh qodashim) appears. What does “most holy” mean in the tabernacle/Temple system? How does that status change the nature of the devoted object?
- Why does the passage include human beings? How do the commentaries (Barnes, Keil, Gill) help us understand that this does not condone human sacrifice? What does it say about the value and limits of human life under God’s law?
- In what ways might believers today make “devoted” commitments to God, situations where we give something unconditionally? What would it mean to treat such a commitment as irrevocable?
- How does this verse point toward the ultimate devoted One, Jesus Christ, who gave Himself fully for us (Galatians 1:4)? How does His sacrifice change how we approach vows and dedication?
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)
| Exodus 22:20 | “He who sacrifices to any god, except to Yahweh only, shall be utterly destroyed. |
| 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. |
| Numbers 21:2 | Israel vowed a vow to Yahweh, and said, “If you will indeed deliver this people into my hand, then I will utterly destroy their cities.” |
| Numbers 21:3 | Yahweh listened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities. The name of the place was called Hormah. |
| Deuteronomy 7:1 | When Yahweh your God brings you into the land where you go to possess it, and casts out many nations before you—the Hittite, the Girgashite, the Amorite, the Canaanite, the Perizzite, the Hivite, and the Jebusite—seven nations greater and mightier than you; |
| Deuteronomy 7:2 | and when Yahweh your God delivers them up before you, and you strike them, then you shall utterly destroy them. You shall make no covenant with them, nor show mercy to them. |
| Deuteronomy 13:15 | you shall surely strike the inhabitants of that city with the edge of the sword, destroying it utterly, with all that is therein and its livestock, with the edge of the sword. |
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
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke emphasizes that the Hebrew term cherem, translated as "devoted thing," signifies an absolute and irreversible offering to God. Such a gift could never be sold or redeemed because it was completely set apart for the Lord, with no possibility of being bought back or repurposed.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that the Hebrew word "cherem" means something cut off and given wholly to the Lord, not a sacrifice. Applied to a person, it refers only to one justly doomed to death, never to human sacrifice. This consecration under a ban differs fundamentally from offering an innocent, spotless victim.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary distinguishes between two types of devoted things: objects individuals voluntarily set apart for God, and persons subjected to a judicial ban for serious offenses like idolatry. It also clarifies that firstborn animals already belong to the Lord and cannot be vowed, while unclean firstlings are redeemed at one-fifth above their value.
Geneva Bible Notes Reformed 1599
The Geneva Notes stress that anything a person sets apart from common use and vows to the Lord becomes permanently holy. Such devoted items, whether people, animals, or inherited land, cannot be sold or redeemed. Once consecrated, they belong to God without exception.
Gill's Exposition of the Bible Baptist 1748
Gill distinguishes devoted from sanctified things by a curse that made devoted gifts absolute and irrevocable, not to be sold or redeemed. He notes that only Canaanite slaves, personal beasts, and inherited fields could be devoted; Hebrew servants, children, purchased fields, or all of one’s possessions were excluded.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that this law applies to vows of the most solemn kind, where the devotee accompanies his promise with a self-imprecation. The person binds himself under a curse should he fail, so the devoted thing cannot be sold or redeemed; it is irrevocably set apart to the Lord.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stress that an Israelite could only place a person or property under the ban if it had resisted or hindered sanctification, not at his own whim. Otherwise, devoting a human being to death would violate the law against killing. The ban was an act of God's judicial holiness, not a free vow.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry warns against a careless approach to vows: no one should treat sanctifying something to the Lord as a jest by offering a firstling, for that already belongs to God by law. A meaningful vow gives what is not already owed, distinguishing devoted things from what is holy by command.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley explains that a devoted thing is set apart for God under a curse if misused, and most holy means it is restricted to priests alone—neither the owner nor his family may touch or use it, only the priests.