3 Mose 27:29

Lutherbibel

Man soll auch keinen verbannten Menschen lösen, sondern er soll des Todes sterben.

Parallel Translations

Schlachter Bibel (1951)
Man soll auch keinen mit dem Bann belegten Menschen lösen, sondern er soll unbedingt sterben!

Elberfelder Bibel (1905)
Alles, was an Menschen verbannt wird, soll nicht gel�st werden: es soll gewi�lich get�tet werden.

Bible Verse Review
  from Treasury of Scripure Knowledge

None: Numbers 21:2, Numbers 21:3, 1 Samuel 15:18-23

which shall be devoted: That is, either that every person devoted to the service of God shall not be redeemed, but die in that devoted state, or, that such as were devoted to death by appointment and law of God, as the Canaanites were, shall be put to death.

Reciprocal: Leviticus 27:21 - devoted Numbers 16:26 - I pray you Deuteronomy 2:34 - utterly destroyed Deuteronomy 3:6 - we utterly Deuteronomy 7:2 - utterly Deuteronomy 7:26 - shalt Deuteronomy 13:17 - cursed Joshua 6:17 - accursed Joshua 9:23 - General Judges 11:31 - shall surely Judges 11:35 - have opened Judges 11:39 - did with Judges 21:5 - a great oath 1 Samuel 14:24 - Cursed 1 Samuel 15:3 - utterly destroy Acts 23:12 - under a curse

Gill's Notes on the Bible

None devoted, which shall be devoted of men, shall be redeemed,.... This is said, not of such men as are devoted to the Lord, as in the preceding verse; for it is not said here as there, "none devoted unto the Lord", but of such as are devoted to ruin and destruction, for whom there was no redemption, but they must die; nor is it said, "which is devoted by men, but of men", or from among men; whether they be devoted by God himself, as all idolaters, and particularly the seven nations of the land of Canaan, and especially the Amalekites, who therefore were not to be spared on any account, but to be put to death, Exodus 22:20. So in the Talmud o, this is interpreted of Canaanitish servants and handmaids; or whether devoted by men to destruction, either by the people of Israel, as their avowed enemies they should take in war, whom, and their cities, they vowed to the Lord they would utterly destroy, Numbers 21:2; and of such Aben Ezra interprets the words of the text; or such as were doomed by the civil magistrates to die for capital crimes, by stoning, burning, strangling, and slaying with the sword. And this sense is given into by many; because the judges kill with many kinds of death, therefore, says Chaskuni, it is said "every devoted thing", as if he should say, with whatsoever of the four kinds of death the judges pass sentence of destruction on a man, he must die that death; so Jarchi and Ben Melech interpret it of such as go out to be slain, i.e. by the decree of the judges; and if one says, his estimation, or the price of him be upon me, he says nothing, it is of no avail:

[but] shall surely be put to death; as the same writer observes, lo, he goes forth to die, he shall not be redeemed, neither by price nor estimation. The Targum of Jonathan is,

"he shall not he redeemed with silver, but with burnt offerings, and holy sacrifices, and petitions of mercy, because he is condemned by a sentence to be slain.''

And of either, or of all of these, may the words be understood, and not as they are by some, as if Jewish parents and masters had such a power over their children and servants to devote them to death, or in such a manner devote them, that they were obliged to put them to death; for though they had power in some cases to sell, yet had no power over their lives to take them away, or to devote them to death, which would be a breach of the sixth command, and punishable with death; even a master that accidentally killed his servant did not escape punishment; nay, if he did him any injury, by smiting out an eye, or a tooth, he was obliged to give him his freedom, and much less had he power to take away his life, or devote him to destruction. Some have thought, that it was through a mistaken sense of this law, that Jephthah having made a rash vow sacrificed his daughter, Judges 11:30; but it is a question whether he did or not.

o T. Bab. Gittin, fol. 38. 2.

Clarke's Notes on the Bible

Verse Leviticus 27:29. Which shall be devoted of men — Every man who is devoted shall surely be put to death; or, as some understand it, be the Lord's property, or be employed in his service, till death. The law mentioned in these two verses has been appealed to by the enemies of Divine revelation as a proof, that under the Mosaic dispensation human sacrifices were offered to God; but this can never be conceded. Had there been such a law, it certainly would have been more explicitly revealed, and not left in the compass of a few words only, where the meaning is very difficult to be ascertained; and the words themselves differently translated by most interpreters. That there were persons, devoted to destruction under the Mosaic dispensation, is sufficiently evident, for the whole Canaanitish nations were thus devoted by the Supreme Being himself, because the cup of their iniquity was full; but that they were not sacrificed to God, the whole history sufficiently declares. Houbigant understands the passage as speaking of these alone; and says, Non alios licebat anathemate voveri, quam Chananaeos, quos jusserat Deus ad internecionem deleri. "It was not lawful to devote any persons to death but the Canaanites, whom God had commanded to be entirely extirpated." This is perfectly correct; but he might have added that it was because they were the most impure idolaters, and because the cup of their iniquity was full. These God commanded to be put to death; and who can doubt his right to do so, who is the Maker of man, and the Fountain of justice? But what has this to do with human sacrifices? Just nothing. No more than the execution of an ordinary criminal, or a traitor, in the common course of justice, has to do with a sacrifice to God. In the destruction of such idolaters, no religious formality whatever was observed; nor any thing that could give the transaction even the most distant semblance of a sacrifice. In this way Jericho was commanded to be destroyed, Joshua 6:17, and the Amalekites, Deuteronomy 25:19; 1 Samuel 15:3: but in all these cases the people commanded to be destroyed were such sinners as God's justice did not think proper to spare longer. And has not every system of law the same power? And do we not concede such power to the civil magistrate, for the welfare of the state? God, who is the sovereign arbiter of life and death, acts here in his juridical and legislative capacity; but these are victims to justice, not religious sacrifices.

It may be necessary just farther to note that two kinds of vows are mentioned in this chapter: -

1. The נדר neder, (Leviticus 27:2; Leviticus 27:2,) which comprehends all those things which, when once devoted, might be redeemed at a certain price, according to the valuation of the priest.

2. The חרם cherem, those things vowed to God of which there remained no power of redemption; they were most holy, i. e., so absolutely devoted to God that they could neither be changed, alienated, nor redeemed: probably because no mental reservation had been made, as in the above case may be supposed. On this ground the word was afterward applied to the most solemn and awful kind of excommunication, meaning a person so entirely devoted to the stroke of vindictive justice, as never to be capable of receiving pardon; and hence the word may be well applied in this sense to the Canaanites, the cup of whose iniquity was full, and who were consigned, without reprieve, to final extermination.