said
The Hebrew word used here is "אָמַר" (amar), which means to speak, say, or declare. This verb is frequently used in the Torah to introduce divine communication. It signifies not just the act of speaking but the authoritative and purposeful nature of God's words. In the context of Leviticus, it highlights the importance of listening to and obeying God's instructions, as they are meant to guide the Israelites in holiness and worship.

to Moses
Moses is the central human figure in the Pentateuch, chosen by God to lead the Israelites out of Egypt and to receive the Law on their behalf. His role as a mediator between God and the people is crucial. The phrase "to Moses" indicates the direct communication between God and His chosen servant, emphasizing Moses' unique position as a prophet and leader. Historically, Moses' leadership and the laws he received were foundational for the identity and religious practices of Israel. This phrase also serves as a reminder of the importance of faithful leadership and obedience to God's word in guiding a community.

(1) And the Lord spake unto Moses.--Like the group of enactments contained in Leviticus 25:1 to Leviticus 26:45, the regulations about the different kinds of vows are introduced with the formula which indicates that the section before us constitutes a separate Divine communication. As sundry allusions are made throughout this book to vows, thus legally acknowledging the existence of the ancient practice of votive offerings (Leviticus 7:16; Leviticus 22:18; Leviticus 22:21; Leviticus 22:23; Leviticus 23:38), the Levitical code, which is pre-eminently designed to uphold the holiness of the sanctuary and its sacrifices, as well as the holiness of the priests and the people, would be incomplete without defining the nature and obligation of these self-imposed sacrifices. . . . Leviticus 27:1

APPENDIX.

CHAPTER 27. The final chapter, attached to the book after the concluding exhortation, is a short treatise on persons (verses 2-8), animals (verses 9-13), houses (verses 14, 15), lauds (verses 16-24), vowed to God; and on the commutation of vows. A man might vow to the service of God whatever he had a right over, that is, himself, his wife, his children, his slaves, his beasts, his houses, his fields. In case persons were vowed, the rule was that they should be redeemed at a certain price, though occasionally the redemption was not made. Vowing a person to God thus, was, as a rule, no more than vowing so much money to the use of the sanctuary as was fixed as the price of the redemption of the person vowed. Yet there is a great difference between the two acts of vowing a person and vowing the correlative sum of money. A man in great danger or distress might devote himself (Genesis 28:20) or another (Judges 11:30; 1 Samuel 1:11) to God, when he never would have vowed money. Such vows were redeemable, and, as a rule, were redeemed, though there were some exceptions, as in the case of Samuel. If beasts were vowed to the Lord (verses 9-13), they could not be redeemed if they were such as could be sacrificed to him; if they were not such as could be sacrificed, they were to be valued by the priest, and either retained as a possession of the sanctuary, or, if the owner preferred it, redeemed by him at the price fixed and out-fifth additional. If houses were vowed to the Lord (verses 14, 15), they became the property of the sanctuary, unless they were redeemed at the valuation set upon them by the priest, with one-fifth additional. If hereditary lands were vowed to the Lord (verses 16-21), they became the possession of the sanctuary at the year of jubilee, unless they had been previously redeemed; redemption, however, was in this case the ordinary rule, and we do not hear of any accumulation of landed property in the hands of the priests from this source. In the case of a field which was not an hereditary possession, but a purchase, being vowed to the Lord (verses 22-24), the commutation sum was paid down "in that day," that is, on the spot in a lump sum, the land going back at the jubilee to the original owners from whom the temporary possession had been bought by the man who made the vow. A section is added forbidding the firstborn of animals, things devoted, and tithes to be vowed, because they were already the Lord's; allowing the redemption of the firstborn of unclean animals, and of the tithes of corn and fruits, but prohibiting redemption in the case of sacrificial animals, of things devoted, and of the tithes of animals.

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