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.

KJV (with Strong's)

Only the firstling {H1060} of the beasts {H929}, which should be the LORD'S {H3068} firstling {H1069}, no man {H376} shall sanctify {H6942} it; whether it be ox {H7794}, or sheep {H7716}: it is the LORD'S {H3068}.

Complete Jewish Bible

"'However, the firstborn among animals, since it is already born as a firstborn for ADONAI, no one can consecrate -neither ox nor sheep -since it belongs to ADONAI already.

Berean Standard Bible

But no one may consecrate a firstborn of the livestock, because a firstborn belongs to the LORD. Whether it is an ox or a sheep, it is the LORD’s.

American Standard Version

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 Jehovah’s.

Commentary

### SUMMARY
Leviticus 27:26 serves as a crucial caveat within the chapter's discussion of vows and dedications, asserting that the firstborn of clean animals, already inherently consecrated to the LORD by divine decree, cannot be further "sanctified" or vowed by human initiative. This verse profoundly underscores God's absolute and prior claim over what is intrinsically His, distinguishing between voluntary human dedications and His pre-existing, non-negotiable ownership, particularly of the firstfruits of the herd and flock.

### CONTEXT
* **Literary Context:** Leviticus 27 concludes the entire book of Leviticus, transitioning from detailed sacrificial laws and purity codes to a final section on vows, dedications, and tithes. While the preceding verses (Leviticus 27:1-25) outline the procedures and valuations for dedicating persons, animals, houses, or fields to the Lord, verse 26 introduces a critical exception. It demarcates items that can be voluntarily consecrated by an individual from those that are already, by divine ordinance, the exclusive property of God. This distinction highlights the theological principle that human actions of dedication are meaningful only when applied to what is genuinely within human discretion to give, not to what God has already claimed as His own. The subsequent verses (Leviticus 27:28-33) continue to elaborate on things "devoted" to the Lord, which, like the firstborn, are often irredeemable, reinforcing the concept of absolute divine ownership.
* **Historical & Cultural Context:** The concept of the firstborn belonging to the deity was widespread in the ancient Near East, often involving sacrifice. However, in Israel, this concept was uniquely shaped by the Exodus narrative, specifically the tenth plague and the sparing of Israel's firstborn (see [Exodus 12:29-30](/exodus/12-29 "Exodus 12:29-30 - Death of the Firstborn")). Consequently, God laid an explicit claim on all firstborn of man and beast (e.g., [Exodus 13:2](/exodus/13-2 "Exodus 13:2 - Consecration of the Firstborn")). This divine claim was not merely a ceremonial act but a foundational theological principle, signifying God's sovereignty and Israel's redemption. The firstborn of clean animals (oxen, sheep, goats) were specifically designated for sacrifice to the Lord (e.g., [Numbers 18:17](/numbers/18-17 "Numbers 18:17 - Priestly Portion of Firstborn")), while the firstborn of unclean animals or humans required redemption (see [Exodus 13:13](/exodus/13-13 "Exodus 13:13 - Redemption of Firstborn")). Therefore, Leviticus 27:26 reiterates and reinforces this long-established divine prerogative, preventing individuals from attempting to "sanctify" or dedicate what was already inherently holy and designated for God's use from birth.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Firstling (Hebrew, _bekhor'_):** This term consistently refers to the firstborn, whether of humans or animals. In the biblical context, the firstborn held a special status, often associated with strength, preeminence, and inheritance. God's claim over the firstborn, particularly after the Passover, established a deep theological link between the act of redemption and the recognition of divine ownership. It signifies not just the first in time, but the "chief" or "best" of a species, inherently belonging to the Lord.
* **Sanctify (Hebrew, _qadash'_):** The verb _qadash_ means "to set apart," "to consecrate," or "to make holy." It implies a human act of dedication that transforms something from common to sacred. In this verse, the prohibition "no man shall sanctify it" is crucial. It indicates that for the firstborn, human consecration is not only unnecessary but inappropriate, as these animals are already intrinsically holy and set apart by God Himself. This highlights a category of holiness that originates solely from divine decree, not human ritual.

#### Verse Breakdown
* **"Only the firstling of the beasts, which should be the LORD'S firstling":** This opening clause immediately establishes the subject: the firstborn of animals. The emphatic "which should be the LORD'S firstling" (literally, "the firstborn of the Lord") clarifies that this is not just any firstborn, but specifically those already designated as God's property by prior divine law. This foundational premise underpins the entire prohibition that follows.
* **"no man shall sanctify it":** This is the core prohibition. The verb "sanctify" (Hebrew _qadash_) here refers to a human act of dedicating something to God through a vow. The command explicitly forbids individuals from making a vow concerning the firstborn. This is because one cannot "make holy" something that is already inherently holy and exclusively God's by birthright and divine command. Such an act would be redundant, presumptuous, and an attempt to claim ownership over what is not one's to give.
* **"whether [it be] ox, or sheep: it [is] the LORD'S.":** This specifies the types of clean animals to which the law applies (oxen and sheep, representative of large and small livestock) and reiterates the fundamental reason for the prohibition: "it is the LORD'S." This concluding phrase serves as the ultimate theological justification, reinforcing the principle of divine ownership as the basis for the irredeemability and non-vowability of the firstborn. They are not merely dedicated to God; they *are* God's.

#### Literary Devices
The verse primarily employs **Legal Language** and **Repetition** to emphasize its central theological point. The precise, prescriptive phrasing ("Only the firstling... no man shall sanctify it... it is the LORD'S") is characteristic of legal statutes, leaving no ambiguity regarding the divine command. The **Repetition** of "the LORD'S firstling" and "it is the LORD'S" serves as a powerful rhetorical device, hammering home the concept of absolute divine ownership. This reiteration acts as a theological anchor, ensuring that the reader understands the underlying principle that governs the prohibition. The verse also implicitly uses **Contrast** by setting apart the firstborn from other items in Leviticus 27 that *can* be vowed, thereby highlighting their unique, pre-existing sacred status.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 27:26 profoundly articulates the principle of divine sovereignty and prior ownership. It teaches that certain aspects of life, particularly the "firstfruits" or the "best," are not ours to give to God as if we are bestowing a favor upon Him, but are inherently His by virtue of His creative and redemptive claims. This challenges any human presumption of absolute ownership and calls for a posture of humble stewardship, acknowledging that our offerings are merely a recognition of His supreme authority and provision. It underscores that true holiness originates from God's decree, not from human ritual or intent.

* [Exodus 13:2](/exodus/13-2 "Exodus 13:2 - Consecration of All Firstborn")
* [Numbers 18:17](/numbers/18-17 "Numbers 18:17 - Priestly Portion of Firstborn Animals")
* [Deuteronomy 15:19](/deuteronomy/15-19 "Deuteronomy 15:19 - Dedication of Firstborn Livestock")

### REFLECTION AND APPLICATION
This verse serves as a powerful reminder that not everything in our lives is subject to our "giving" or "dedicating" to God; some things are already unequivocally His. It calls us to a deeper recognition of God's inherent claim over our existence, our talents, our time, and our resources. Our worship, then, is not about making something holy through our effort, but about acknowledging and aligning ourselves with what God has already declared holy and claimed as His own. This perspective fosters a profound sense of humility and gratitude, transforming our "giving" into an act of joyful stewardship and obedience, recognizing that we are merely returning to the Creator what was always His. It prompts us to discern what God has already set apart in our lives and to faithfully manage those areas according to His divine will, rather than attempting to "consecrate" them as if they were originally our possessions to bestow.

#### Questions for Reflection
* **What aspects of my life do I tend to view as "mine to give" to God, when in reality, they are already inherently His?**
* **How does acknowledging God's prior ownership change my perspective on stewardship and generosity?**
* **In what ways might I be attempting to "sanctify" something that God has already declared holy, rather than simply living in accordance with His established truth?**

### FAQ
**Why couldn't a person "sanctify" a firstling if they were trying to honor God?**

Answer: The prohibition against "sanctifying" a firstling (Leviticus 27:26) was not about discouraging honor to God, but about acknowledging God's pre-existing claim. The firstborn of clean animals were already designated as "the LORD'S" by divine decree, a principle established powerfully after the Passover (see [Exodus 13:2](/exodus/13-2 "Exodus 13:2 - Consecration of All Firstborn")). To "sanctify" something implies a human act of setting it apart from the common to the sacred. Since the firstborn were *already* sacred and belonged to God from birth, a human vow to "sanctify" them would be redundant, presumptuous, and an attempt to claim ownership over what was never theirs to give. It would undermine the fundamental truth of God's absolute sovereignty and prior ownership.

**What was the purpose of the firstborn animals if they couldn't be vowed?**

Answer: The firstborn of clean animals (oxen, sheep, goats) were specifically designated for sacrifice to the Lord. They were to be presented to the priests, and their blood sprinkled on the altar, with their fat burned, and their flesh given to the priests for food (see [Numbers 18:17-18](/numbers/18-17 "Numbers 18:17-18 - Priestly Portion of Firstborn")). They were a perpetual reminder of God's redemption of Israel's firstborn in Egypt and His ongoing claim over the "firstfruits" of the land and livestock. Unlike other vowed items, they could not be redeemed or bought back because they were inherently God's, intended for His altar and the sustenance of His priests.

**Does this verse have any relevance for New Testament believers?**

Answer: Absolutely. While the specific ritual laws of the Old Testament are not binding on New Testament believers, the underlying theological principles remain profoundly relevant. Leviticus 27:26 powerfully teaches about God's absolute sovereignty and prior ownership. For believers today, this means recognizing that our lives, our abilities, our resources, and even our very breath are not truly "ours" to dedicate to God as if we are making a generous gift. Rather, they are already His by creation and, more profoundly, by redemption through Christ. Our "giving" and "serving" are therefore acts of humble stewardship and joyful obedience, acknowledging His rightful claim and living in alignment with His will for what is already His. It shifts our perspective from self-ownership to divine ownership, fostering a deeper sense of dependence and worship.

### CHRIST-CENTERED FULFILLMENT
Leviticus 27:26, with its emphatic declaration that the firstborn "is the LORD'S" and cannot be sanctified by human hand, finds its ultimate and profound fulfillment in Jesus Christ. He is the "firstborn over all creation" ([Colossians 1:15](/colossians/1-15 "Colossians 1:15 - Christ, the Image of God")), the "firstborn from the dead" ([Colossians 1:18](/colossians/1-18 "Colossians 1:18 - Christ, Head of the Church")), and the "firstborn among many brothers" ([Romans 8:29](/romans/8-29 "Romans 8:29 - Predestined to be Conformed to Christ's Image")). Unlike the firstlings of beasts that were inherently God's by law, Jesus is inherently God's Son by nature, eternally begotten, not made. He did not need to be "sanctified" by human vow or ritual, for He was perfectly holy and set apart from eternity, the very embodiment of divine holiness. His self-offering on the cross was not a human act of dedication to make something holy, but the perfect, unblemished sacrifice of the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), a sacrifice that was already God's own provision and plan ([1 Peter 1:18-20](/1_peter/1-18 "1 Peter 1:18-20 - Redeemed by Christ's Precious Blood")). Thus, Christ embodies the ultimate "firstling" who is irrevocably and eternally the LORD'S, fulfilling the spirit of the law by demonstrating that true holiness and ultimate redemption flow from God's inherent nature and sovereign initiative, not from human efforts.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 13:2

Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, [both] of man and of beast: it [is] mine.

Exodus 13:12

That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males [shall be] the LORD'S.

Exodus 13:13

And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem.

Deuteronomy 15:19

¶ All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the LORD thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep.

Numbers 18:17

But the firstling of a cow, or the firstling of a sheep, or the firstling of a goat, thou shalt not redeem; they [are] holy: thou shalt sprinkle their blood upon the altar, and shalt burn their fat [for] an offering made by fire, for a sweet savour unto the LORD.

Exodus 22:30

Likewise shalt thou do with thine oxen, [and] with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.