Leviticus 27 26

Leviticus 27:26 kjv

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.

Leviticus 27:26 nkjv

'But the firstborn of the animals, which should be the LORD's firstborn, no man shall dedicate; whether it is an ox or sheep, it is the LORD's.

Leviticus 27:26 niv

"?'No one, however, may dedicate the firstborn of an animal, since the firstborn already belongs to the LORD; whether an ox or a sheep, it is the LORD's.

Leviticus 27:26 esv

"But a firstborn of animals, which as a firstborn belongs to the LORD, no man may dedicate; whether ox or sheep, it is the LORD's.

Leviticus 27:26 nlt

"You may not dedicate a firstborn animal to the LORD, for the firstborn of your cattle, sheep, and goats already belong to him.

Leviticus 27 verses

Leviticus 27 26 Meaning

Leviticus 27:26 states that the firstborn of animals inherently belong to the Lord and, therefore, cannot be specially dedicated or "consecrated" by a human vow. This implies they are already divine property, and thus are not subject to human declaration or a transaction of vows. Such animals, whether ox or sheep, are irrevocably the Lord's by divine claim.

Leviticus 27 26 Context

Leviticus chapter 27 concludes the laws of the Tabernacle and covers various aspects of vows and dedicated things, outlining how individuals can dedicate persons, animals, houses, or land to the Lord, and the terms for their redemption. The chapter emphasizes that things dedicated must meet specific criteria and distinguishes between what can be redeemed and what cannot. Within this framework, verse 26 serves as a crucial exception or clarification: items already deemed holy and belonging directly to God by an prior commandment (like the firstborn of animals due to the Exodus Passover events) cannot be subject to a new human vow or dedicated as an offering in the same way. Their status as God's is inherent and not dependent on human action. This reinforces God's absolute ownership over specific parts of creation, independent of human choice or devotion.

Leviticus 27 26 Word analysis

• Only (Heb. אַךְ - ach): This word introduces an exception or a limitation. It signals that what follows is a special case in the context of vows and dedications discussed in the rest of Leviticus 27. It specifically highlights that firstborn animals are excluded from the human vow process.
• the firstborn (Heb. הַבְּכוֹר - habechor): Refers to the first male offspring of an animal. In biblical thought, the firstborn held a special status, often representing the strength, primacy, and inheritance. Its unique status here points to an ancient, pre-existing divine claim on it.
• of animals (Heb. בְּהֵמָה - behemah): Specifies that this rule applies to domesticated livestock, particularly those used in sacrifice or daily life (like cattle or sheep), not necessarily all living creatures.
• which as a firstborn belongs to the Lord (Heb. אֲשֶׁר־יְבֻקַּר לַיהוָה ה֑וּא - asher yebuqar la-YHWH hu): This phrase is key.
  • yebuqar (יְבֻקַּר): Derived from bakar (בָּכַר), meaning "to be firstborn" or "to produce a firstborn." In this form, it indicates being "singled out" or "designated as a firstborn."
  • la-YHWH hu (לַיהוָה ה֑וּא): Literally "it is to the Lord." This emphasizes the direct and unconditional divine ownership of the firstborn. Their belonging to God is a fundamental, pre-existing truth established by God Himself, particularly remembered from the Exodus.
• no man may consecrate it (Heb. לֹֽא־יַקְדִּ֥ישׁ אִ֖ישׁ - lo yaqdish ish):
  • lo (לֹֽא): A strong negative, meaning "not" or "no."
  • yaqdish (יַקְדִּשׁ): From qadash (קָדַשׁ), "to be holy," "to set apart," or "to dedicate." The prohibition here means a person cannot take a firstborn animal and add to its holiness by a vow or dedicate it anew, as it is already wholly consecrated and belonging to God. Doing so would imply that the animal was ever their possession to dedicate or improve its holiness.
  • ish (אִ֖ישׁ): "man" or "person." Emphasizes that no human, regardless of status, can perform this forbidden act.
• whether ox or sheep (Heb. שׁ֖וֹר אֽוֹ־שֶׂ֑ה - shor o seh): These are given as specific examples, representing the most common sacrificial or valuable clean animals. The rule applies generally to firstborn animals clean for sacrifice.
• it is the Lord's. (Heb. לַֽיהוָה הֽוּא׃ - la-YHWH hu): A forceful reaffirmation of divine ownership, echoing the earlier part of the verse. It reiterates that there is no room for human claim or re-dedication because its status as holy property of God is fixed.

Words-group by words-group analysis:

• "Only the firstborn of animals...belongs to the Lord": This phrase establishes the unique status and inherent divine ownership of the firstborn. It is a fundamental law predating any human vow. God claimed the firstborn of Israel and their animals as a perpetual memorial of His deliverance during the Passover (Exod 13).
• "no man may consecrate it": This is a prohibition rooted in the divine claim. Because the firstborn is already God's, a human attempt to "consecrate" it would be redundant, presumptuous, and potentially an act of claiming ownership over something that isn't theirs to give or make holier. It prevents humans from performing acts of piety that misunderstand God's prior claim.
• "it is the Lord's": This conclusive statement underscores the absolute, unchallenged, and irreversible ownership of God. There is no negotiation, redemption, or alteration of this fact. It highlights a core theological principle that certain things are simply, definitively, and forever God's.

Leviticus 27 26 Bonus section

The concept of the firstborn in Leviticus 27:26, being inherently God's, is strongly connected to the broader theme of divine preemption. God does not wait for human dedication; His claim is fundamental and primary. This is echoed in other biblical laws regarding firstfruits and first portions. It reflects the idea that the "first" or "best" belongs to the Creator as an acknowledgment of His sovereignty and as the source of all blessings. The inability to redeem or re-consecrate these firstborns places them in a category of the "most holy" (or qodesh qodeshim) things, which were often non-transferable and designated exclusively for sacred use or priestly consumption according to specific divine instructions. The clear prohibition ensures there's no misunderstanding: these are not to be confused with things a human chooses to vow, for which rules of redemption and valuation exist within Leviticus 27.

Leviticus 27 26 Commentary

Leviticus 27:26 stands as a crucial clarification within the laws of vows and dedications, asserting God's fundamental ownership over the firstborn of clean animals. It declares that such animals cannot be subjected to a human vow or consecrated because they are already inherently holy and belong to the Lord. This divine claim stems from the Exodus event, where God spared Israel's firstborn while striking Egypt's, thus establishing a perpetual claim on Israel's firstborn as a sign of redemption and covenant.

The verse is not forbidding the sacrifice of firstborn animals (which was commanded elsewhere, e.g., Deut 15:19-20); rather, it forbids the attempt to consecrate or vow what is already fully consecrated to God by His prior act and claim. This principle ensures that humans do not presume ownership or control over what is explicitly God's. It prevents any notion that a human act of dedication could somehow add holiness or validity to something already divinely claimed.

It signifies a specific category of possession: qodesh (holy) to God by inherent right, distinct from herem (devoted) which could be given by human will and was then irretrievable. For firstborn animals, their destiny (sacrifice to the Lord) was predetermined. The verse highlights God's pre-eminence and ultimate sovereignty. It teaches us that our devotion should be directed towards giving of what is ours, not trying to re-gift or improve what God already fully owns and has declared as His own.

• Practical usage: This teaches the principle of acknowledging what already belongs to God. We do not consecrate our time, talents, or tithes as if we are giving something from our own store, but rather returning what is already His. True devotion respects divine ownership and priority.