Leviticus 27:29

KJV

None devoted, which shall be devoted of men, shall be redeemed; [but] shall surely be put to death.

KJV (with Strong's)

None devoted {H2764}, which shall be {H3808} devoted {H2763} of men {H120}, shall be redeemed {H6299}; but shall surely {H4191} be put to death {H4191}.

Complete Jewish Bible

No person who has been sentenced to die, and thus unconditionally consecrated, can be redeemed; he must be put to death.

Berean Standard Bible

No person set apart for destruction may be ransomed; he must surely be put to death.

American Standard Version

No one devoted, that shall be devoted from among men, shall be ransomed; he shall surely be put to death.

Commentary

### SUMMARY
Leviticus 27:29 presents a stark and absolute law concerning a specific category of devotion, known as *cherem* (Hebrew: חֵרֶם), which refers to something irrevocably set apart for utter destruction rather than for sacred use or redemption. This verse concludes the chapter on vows and dedications by specifying that any person "devoted of men"—meaning designated for destruction by human declaration under divine mandate—cannot be redeemed or bought back, but "shall surely be put to death," emphasizing the finality and severity of divine judgment against profound wickedness.

### CONTEXT
* **Literary Context:** Leviticus 27, the concluding chapter of the book, primarily details the laws concerning vows, dedications, and the redemption of persons, animals, and property consecrated to the Lord. The preceding verses (Leviticus 27:1-27) outline various scenarios where individuals could dedicate themselves, their animals, or their land to God, often providing a means for redemption through a monetary payment. However, [Leviticus 27:28](/leviticus/27-28 "Things devoted to the LORD") introduces a distinct category: things "devoted (חֵרֶם) to the LORD" that are "most holy" and cannot be sold or redeemed. Verse 29 then specifies an even more extreme and unique application of *cherem*: persons "devoted, which shall be devoted of men." This progression highlights a spectrum of dedication, culminating in the most severe and irreversible form of consecration—that which leads to death. The placement at the chapter's end underscores the ultimate and unyielding nature of divine justice in certain circumstances.
* **Historical & Cultural Context:** The concept of *cherem* ("devoted thing" or "ban") was a significant aspect of ancient Near Eastern religious and military practices, though Israel's application was uniquely tied to their covenant with Yahweh. In Israel, *cherem* could signify something irrevocably consecrated to God as "most holy" (and thus unredeemable, as in [Leviticus 27:28](/leviticus/27-28 "Things devoted to the LORD")), or, as in [Leviticus 27:29](/leviticus/27-29 "The Law of Cherem"), something irrevocably set apart for utter destruction. The phrase "devoted of men" (or "devoted by man") refers to a solemn declaration by humans, often under divine instruction or as a consequence of extreme wickedness, that certain individuals or groups are irrevocably designated for complete destruction. This was not a license for arbitrary human sacrifice, but rather a reference to the execution of divine judgment against those who had incurred the ultimate penalty due to grave sin or rebellion against God and His covenant. Historically, this concept is most clearly seen in the context of Israel's holy wars against the Canaanites, who practiced abominable rituals and child sacrifice, and whose presence threatened the spiritual purity of Israel, as commanded in passages like [Deuteronomy 7:2](/deuteronomy/7-2 "Command to Destroy Canaanites") and exemplified in the destruction of Jericho in [Joshua 6:17](/joshua/6-17 "Jericho under the Ban").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Devoted (Hebrew, _ḥērem'_):** This foundational term carries a dual meaning: something irrevocably consecrated to God as "most holy" (and thus unredeemable for common use), or, as in this verse, something irrevocably set apart for utter destruction. In the context of [Leviticus 27:29](/leviticus/27-29 "The Law of Cherem"), *ḥērem* signifies a ban or an anathema that results in the complete eradication of the object or person. It implies a total separation from common use or redemption, specifically for destruction as an act of divine judgment.
* **Redeemed (Hebrew, _pāḏâ'_):** The verb *pāḏâ* means "to ransom," "to deliver," or "to buy back." Its use here in the negative ("shall not be redeemed") emphatically underscores the absolute and unchangeable nature of something placed under *cherem* for destruction. Unlike other dedicated items or persons in the chapter that could be bought back, there is no possibility of substitution, ransom, or monetary compensation once this specific pronouncement of *cherem* is made upon a person.
* **Put to death (Hebrew, _mûṯ'_):** This verb, meaning "to die" or "to be put to death," is used here in its causative form, indicating that the person *shall surely be put to death*. The repetition of the verb (a common Hebrew idiom for emphasis) "shall surely be put to death" (מות יומת, *môt yûmat*) conveys an absolute and unavoidable finality. It signifies the execution of a capital sentence, leaving no room for reprieve or alternative.

#### Verse Breakdown
* **"None devoted":** This refers to any person who falls under the specific category of *cherem* as defined in this verse. It is not a general dedication but a particular, severe form of setting apart.
* **"which shall be devoted of men":** This crucial phrase specifies that the devotion is initiated by human declaration or action, albeit under divine law or instruction. It distinguishes this *cherem* from things automatically "devoted to the LORD" (as in [Leviticus 27:28](/leviticus/27-28 "Things devoted to the LORD")) and highlights a human agency in the execution of this divine judgment, such as in the context of holy war or judicial sentencing for capital offenses.
* **"shall be redeemed":** This clause emphatically states that there is no possibility of redemption, ransom, or substitution for a person under this specific *cherem*. Unlike other vows in the chapter, no monetary value or alternative offering can buy back the life of the one thus devoted.
* **"but shall surely be put to death":** This final clause declares the inevitable and absolute consequence: the person must be executed. The strong Hebrew idiom emphasizes the certainty and finality of the judgment, leaving no doubt about the outcome.

#### Literary Devices
The verse employs several powerful literary devices to convey its absolute and severe message. **Repetition** of the root "devoted" (חֵרֶם, *ḥērem*) throughout the verse ("None devoted, which shall be devoted...") serves to emphasize the specific, irreversible nature of this consecration for destruction. This repetition, combined with the emphatic double verb "shall surely be put to death" (מות יומת, *môt yûmat*), creates a sense of **absolute finality** and **unwavering judgment**. The legalistic and prescriptive tone of the verse utilizes **declarative statements** to establish an unalterable law. Furthermore, there is an implicit **contrast** with the preceding verses in [Leviticus 27](/leviticus/27 "Laws Concerning Vows and Tithes"), where most dedications are redeemable. This stark contrast highlights the unique and severe nature of *cherem* when applied to persons for destruction, underscoring the gravity of the offenses that would warrant such a decree. The language is direct and unambiguous, reflecting the solemnity of divine law and its consequences.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 27:29 serves as a profound theological statement about God's absolute holiness, His righteous judgment against profound wickedness, and the ultimate consequences of unrepentant rebellion. It underscores that there are certain categories of sin or individuals so utterly set against God's covenant and purity that they are deemed beyond redemption, requiring complete eradication to preserve the sanctity of the community and the land. This principle of *cherem* reflects God's intolerance for ultimate evil and His commitment to maintaining a holy people in a holy land, even if it requires severe measures. It is a testament to the gravity of sin and the finality of divine justice when mercy has been exhausted or rejected.

* [Deuteronomy 20:16-18](/deuteronomy/20-16-18 "Cities under the Ban")
* [Joshua 6:17-21](/joshua/6-17-21 "The Destruction of Jericho")
* [Romans 6:23](/romans/6-23 "The Wages of Sin")

### REFLECTION AND APPLICATION
While Leviticus 27:29 describes a specific judicial and theological principle under the Old Covenant, it offers several enduring insights for believers today. Firstly, it serves as a stark reminder of the ultimate seriousness of sin and rebellion against God, demonstrating that there are consequences that lead to utter destruction if not addressed. It underscores God's unwavering commitment to holiness and His righteous judgment against evil. While the New Covenant emphasizes grace and redemption through Christ, the principle of divine judgment against sin remains, as "the wages of sin is death" ([Romans 6:23](/romans/6-23 "The Wages of Sin")). Secondly, this passage helps us understand the context of certain severe commands in the Old Testament, revealing that they were not arbitrary cruelty but part of a divine strategy to preserve the purity of Israel, through whom the Messiah would come, and to execute judgment against cultures steeped in extreme wickedness. Finally, in a spiritual sense, it can point to the finality of judgment for those who ultimately reject God's offer of salvation through Christ. There comes a point where redemption is no longer possible for those who remain unrepentant and devoted to their own destruction. This verse, therefore, is not a command for modern believers to execute judgment in this manner, but a profound theological statement about the nature of God's justice, His demand for holiness, and the irreversible consequences of certain forms of extreme wickedness under the ancient covenant.

#### Questions for Reflection
* **How does this verse deepen our understanding of God's holiness and justice, even in its severity?**
* **What does the irrevocability of *cherem* teach us about the consequences of ultimate rebellion against God?**
* **How does the New Covenant's emphasis on grace and redemption through Christ relate to the Old Covenant's severe judgments like *cherem*?**

### FAQ
**Is this verse promoting human sacrifice or giving humans the right to arbitrarily kill others?**

Answer: No, this verse is not promoting arbitrary human sacrifice or giving individuals a license to kill. Instead, it refers to a very specific and rare application of the *cherem* (devoted) principle, where a person is irrevocably designated for destruction as a consequence of divine judgment. This was typically enacted under direct divine command or as a legal consequence for extreme capital offenses that threatened the purity and holiness of the Israelite community (e.g., severe idolatry, blasphemy, or the *cherem* against the wicked Canaanite nations). It was a judicial or military execution of a divinely ordained ban, not a personal offering or arbitrary act of violence. The phrase "devoted of men" implies a human declaration or action, but always within the framework of God's law and judgment, as seen in instances like [Joshua 6:17](/joshua/6-17 "Jericho under the Ban") and [Deuteronomy 7:2](/deuteronomy/7-2 "Command to Destroy Canaanites"), where God commanded the destruction of certain groups due to their profound wickedness.

**How does this verse, with its emphasis on death, reconcile with God's character of love and mercy?**

Answer: This verse highlights God's justice and holiness, which are as fundamental to His character as His love and mercy. While God is abundant in mercy and slow to anger, His nature also demands absolute righteousness and cannot tolerate ultimate, unrepentant evil that threatens His covenant and the purity of His people. The concept of *cherem* in [Leviticus 27:29](/leviticus/27-29 "The Law of Cherem") reflects the severity of sin and the finality of judgment for those who are utterly set against God's will. God's mercy is seen in His long-suffering and in providing a way of escape *before* such ultimate judgment (e.g., through repentance and atonement). However, for those deemed irrevocably devoted to destruction due to their unrepentant evil and opposition to God's holiness, justice prevails. This verse serves as a sober reminder that there are ultimate consequences for rebellion, demonstrating the depth of God's commitment to righteousness.

### CHRIST-CENTERED FULFILLMENT
Leviticus 27:29, with its stark declaration of an irrevocable devotion to death, finds its profound Christ-centered fulfillment not in a literal application to believers, but in how Jesus Christ Himself became the ultimate "devoted one" on our behalf, and how His work redefines "devotion" for humanity. The law of *cherem* revealed the absolute seriousness of sin and the necessity of complete eradication for that which was utterly defiled and set against God. In Christ, we see the ultimate paradox: He, who knew no sin, became sin for us ([2 Corinthians 5:21](/2_corinthians/5-21 "Christ Became Sin for Us")), becoming "a curse for us" ([Galatians 3:13](/galatians/3-13 "Christ Redeemed Us from the Curse")), effectively taking upon Himself the *cherem*—the irrevocable devotion to death—that was due to humanity. He was "put to death" ([Romans 5:8](/romans/5-8 "God Demonstrates His Love")) so that we, who were "devoted" to spiritual death by our sin ([Romans 6:23](/romans/6-23 "The Wages of Sin")), might be redeemed. His sacrifice on the cross was the ultimate act of *cherem* in reverse: He was set apart for destruction so that we might be set apart for life. Now, those who are "in Christ" are no longer "devoted of men" to death, but are "devoted to God" for eternal life and service ([John 3:16](/john/3-16 "God's Love and Eternal Life")). The finality of *cherem* in Leviticus foreshadows the finality of God's ultimate judgment at the end of time, where there will be no redemption for those who ultimately reject Christ, but for those in Him, there is eternal life and no condemnation ([Romans 8:1](/romans/8-1 "No Condemnation in Christ Jesus")).

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

1 Samuel 15:18

And the LORD sent thee on a journey, and said, Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed.

1 Samuel 15:23

For rebellion [is as] the sin of witchcraft, and stubbornness [is as] iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from [being] king.

Numbers 21:2

And Israel vowed a vow unto the LORD, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.

Numbers 21:3

And the LORD hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and he called the name of the place Hormah.