Lesson
#19
Of
Vows
and
Promises
(Levi&cus
27:
1-34)
Of
Vows
and
Promises
As
we
learned
in
our
study
of
Exodus
(Lesson
#9)
ancient
Near
Eastern
covenants
were
commonplace
between
sovereigns
and
vassals,
and
typically
they
had
a
6-part
standardized
form:
1.
2.
3.
4.
5.
6.
Preamble,
or
introduc&on
of
the
speaker;
Historical
prologue;
S&pula&ons;
The
document;
Calling
the
gods
as
witnesses;
and
Blessings
and
curses.
Gods
covenant
with
the
Israelites
follows
this
6-part
form,
and
it
spans
Exodus
20
through
Levi&cus
26.
In
Levi&cus
26
God
addresses
Part
6,
enumera&ng
the
Blessings
and
Curses,
the
rewards
for
obedience
and
the
punishments
for
disobedience.
The
rewards
are
general
statements
of
prosperity,
but
the
punishments
are
very
specic
and
chilling.
Of
Vows
and
Promises
Exodus
20
through
Levi&cus
26
expresses
Gods
covenant
with
the
Israelites
in
its
totality.
Levi&cus
27
then
func&ons
much
like
an
appendix
to
the
covenant,
and
its
topic
is
vows
and
dedica6onsgi]s
to
the
sanctuary
which
cons&tute
a
large
part
of
the
income
needed
to
implement
the
covenant,
operate
the
Tabernacle
and
compensate
the
priests.
Of
Vows
and
Promises
The
local
parish
sits
at
the
center
of
Roman
Catholic
life.
It
is
our
spiritual
home,
our
faith
community
and
our
support
system.
It
is
the
place
where
we
bap&ze
infants
and
new
believers,
educate
our
children,
conrm
them
in
the
faith,
conduct
weddings,
bring
people
closer
to
Christ
through
the
sacraments,
oer
spiritual
guidance
and
provide
encouragement
in
illness
and
consola&on
in
death.
St.
Monica
Catholic
Community,
Santa
Monica,
California.
Most
importantly,
the
parish
is
where
we
celebrate
Mass
and
enjoy
the
privilege
of
sharing
in
the
Eucharist,
the
body
and
blood
of
Christ.
[Dr.
Creasys
home
parish
during
his
28
years
at
UCLA.]
Of
Vows
and
Promises
The
local
parish
is
the
engine
of
the
Catholic
community.
But
like
any
engine,
it
needs
fuel
to
operate.
Sta
must
be
paid,
programs
developed
and
supported,
buildings
constructed
and
maintained,
u&li&es
paid,
and
countless
other
nancial
obliga&ons
met.
Consequently,
most
parishes
generate
revenue
through
a
variety
of
sources:
Sunday
dona&ons
in
the
collec&on
baskets
Automa&c
online
weekly
or
monthly
dona&ons
Extraordinary
gi]s
(e.g.,
a
&the
of
parishioners'
unexpected
revenue,
such
as
a
tax
refund,
an
inheritance
or
the
sale
of
property)
Charitable
gi]
annui&es
Capital
campaigns
and
many
more.
Of
Vows
and
Promises
In
the
same
way
the
Tabernacle
and
the
sanctuary
opera&ons
must
be
fueled.
Consequently,
Levi&cus
27
concerns
gi]s
to
the
sanctuary:
1. vows
of
persons
and
animals
(1-13);
2.
consecra&ons
of
houses
and
elds
(14-25);
and
3. consecra&ons
of
rstborn,
proscrip&ons
and
&thes
(26-33).
Of
Vows
and
Promises
As
Robert
Alter
rather
shrewdly
observes:
Robert
Alter,
Professor
of
Hebrew
and
Compara&ve
Literature,
University
of
California,
Berkeley.
This
miscellany
of
laws
seems,
by
modern
lights,
an
odd
way
to
conclude
a
book.
Interpre6ve
aLempts
have
been
made
to
rescue
it
as
a
thema6cally
appropriate
conclusion,
but
none
is
altogether
persuasive.
This
nal
chapter
is
best
regarded
as
an
appendix
to
Levi6cus
focusing
on
a
variety
of
laws
pertaining
to
voluntary
oerings
and
taxed
obliga6ons
to
the
sanctuary.
Perhaps
these
monetary
issues,
necessary
for
the
maintenance
of
the
sanctuary
but
not
altogether
agreeable
for
the
audience
of
the
book
to
contemplate,
were
deliberately
tacked
on
at
the
very
end.
The
Five
Books
of
Moses,
p.
667.
Of
Vows
and
Promises
Very
few
pastors
like
the
fund-raising
part
of
their
jobsand
only
a
handful
are
really
good
at
it.
Not
me.
Of
Vows
and
Promises
The
laws
of
redemp&on
in
Levi&cus
27
t
into
a
graded
system:
1. Proscrip&ons
are
the
most
sacred
and
they
are
irredeemable;
2. Oerable
animals,
whether
rstborn,
&thes
or
consecra&ons
are
irredeemable;
and
3. Non-oerable
consecra&ons,
such
as
impure
animals,
land,
houses
and
crops
are
redeemable.
In
general,
oerable
animals
are
irredeemable
because
they
must
be
sacriced
on
the
altar;
non-oerable
animals
and
other
consecra&ons
are
always
redeemable
unless
they
are
proscrip&ons.
Of
Vows
and
Promises
So,
lets
have
a
look
at
chapter
27,
examining
rst
the
vows
regarding
people.
Of
Vows
and
Promises
10
Vows Regarding People
27: 1-8
The Lord said to Moses: Speak to the Israelites and
tell them: When anyone makes a vow to the Lord with
respect to the value of a human being, the value for
males between the ages of twenty and sixty shall be
fifty silver shekels, by the sanctuary shekel; and for a
female, the value shall be thirty shekels. For persons
between the ages of five and twenty, the value for a
male shall be twenty shekels, and for a female, ten
shekels. For persons between the ages of one month
and five years, the value for a male shall be five
silver shekels, and for a female, three shekels . . .
Of
Vows
and
Promises
11
For persons of sixty or more, for a male the value
shall be fifteen shekels, and ten shekels for a female.
However, if the one who made the vow is too poor to
meet the sum, the person must be set before the
priest, who shall determine a value; the priest will do
this in keeping with the means of the one who made
the vow.
Of
Vows
and
Promises
12
To
consecrate
ones
self
or
someone
else
(such
as
a
child)
by
a
vow
to
the
Lord
is
a
purely
voluntary
act,
indica&ng
that
such
a
person
belongs
wholly
and
completely
to
God.
Perhaps
at
a
&me
of
distress
or
out
of
gra&tude,
one
might
do
this.
We
have
such
an
example
in
1
Samuel
when
Hannah,
who
had
been
childless
for
many
years,
vows
to
God
that
if
she
bears
a
son,
she
will
give
him
to
the
Lord:
[Hannah
said
to
her
husband],
once
the
child
[Samuel]
is
weaned,
I
will
take
him
to
appear
before
the
Lord
and
leave
him
there
forever.
Her
husband
Elkanah
answered
her:
Do
what
you
think
best;
wait
un6l
you
have
weaned
him.
Only
may
the
Lord
fulll
his
word!
And
so
she
remained
at
home
and
nursed
her
son
un6l
she
had
weaned
him.
Once
he
was
weaned,
she
brought
him
up
with
her,
along
with
a
three-year-old
bull,
an
ephah
of
our,
and
a
skin
of
wine,
and
presented
him
at
the
house
of
the
Lord
in
Shiloh.
(1
Samuel
1:
22-24)
Of
Vows
and
Promises
13
Levi&cus
27:
1-13
allows
a
person
who
makes
such
a
vow
to
subs&tute
a
monetary
oering
in
place
of
the
person,
paying
a
redemp&on
price
to
the
priests
at
the
sanctuary.
The
value
of
a
person
varies,
based
upon
gender
and
age.
Gender
Age
Value
(in
Shekels)
Male
Female
20-60
20-60
50
30
Male
Female
5-20
5-20
20
10
Male
Female
1
month-5
5
1
month-5
3
Male
Female
60-up
60-up
Of
Vows
and
Promises
15
10
14
Well,
look
at
that!
It
seems
that
men
have
a
greater
alue
Not
vm
e.
than
women!
You
can
say
that
again,
buster!
Of
Vows
and
Promises
Well,
thats
not
right!
15
Quite
the
contrary!
Genesis
1:
27
makes
it
clear
that
men
and
women
are
equal
in
Gods
eyes:
God
created
mankind
in
his
image;
in
the
image
of
God
he
created
them;
male
and
female
he
created
them.
p
And
St.
Paul
arms
this
fundamental
equality
between
men
and
women
in
Gala&ans
3:
28,
when
he
says
of
the
Chris&an
community
in
Gala&a:
There
is
neither
Jew
nor
Greek,
there
is
neither
slave
nor
free
person,
there
is
not
male
and
female;
for
you
are
all
one
in
Christ
Jesus.
In
Gods
eyes
men
and
women
are
intrinsically
equal.
Levi&cus
27:
1-13
reects
the
economic
value
of
men
and
women
at
various
ages
in
an
agricultural
society,
in
which
men
and
women
fulll
very
dierent
roles.
Clearly,
men
20-60
have
a
higher
economic
value
than
women
20-60
or
boys
5-20;
hence,
their
higher
redemp&on
price.
Of
Vows
and
Promises
16
Nonetheless,
Levi&cus
views
women
as
having
signicant
economic
value,
compared
to
women
in
other
ancient
(and
many
modern)
Near
Eastern
cultures.
Jacob
Milgrom
illustrates
this
nicely
in
a
chart*:
P
Age
Male
Female
Combined
shekels
shekels
Female
%
0-5
38
5-20
20
10
30
33
20-60
50
30
80
38
60+
15
10
25
40
shekels
*Levi6cus
(Con&nental
Commentary),
p.
327.
Of
Vows
and
Promises
%
of
combined
17
OK,
I
get
it.
But
in
terms
of
todays
money,
how
much
Not
me.
would
the
redemp&on
price
be?
Of
Vows
and
Promises
I
didnt
have
a
redemp&on
price.
He
got
me
for
free
at
the
pound.
18
At
the
&me
of
Levi&cus
a
shekel
was
a
measure
of
weight,
not
a
coin.
One
shekel
equaled
about
180
grains.
In
todays
terms,
if
silver
is
$16
per
ounce,
1
shekel
would
equal
about
$6.50.
Thus,
the
p
redemp&on
prices
would
be:
Gender
Age
Todays
Value
Male
Female
20-60
20-60
$
325.00
$
195.00
Male
Female
5-20
5-20
$
130.00
$
65.00
Male
Female
1
month-5
1
month-5
$
32.50
$
19.50
Male
Female
60-up
60-up
$
97.50
$
65.00
Of
Vows
and
Promises
19
One
nal
note:
we
read
in
27:
8
that
if
a
person
is
too
poor
to
pay
the
set
redemp&on
price,
he
may
present
himself
to
the
priest,
who
will
set
a
redemp&on
price
in
keeping
with
the
means
of
the
one
who
made
the
p
vow.
Thus,
anyone
could
make
a
vow
to
the
Lord,
regardless
of
his
or
her
economic
condi&on.
Its
important
to
note,
too,
that
the
redemp&on
prices
are
based
solely
upon
gender
and
age,
not
upon
social
status
or
posi&on,
reec&ng
the
radical
social
equality
con&nually
stressed
in
Gods
covenant
with
the
Israelites
and
throughout
Levi&cus.
The
redemp6on
price
is
paid
to
the
sanctuary
and
used
for
its
maintenance
and
opera6ons.
Of
Vows
and
Promises
20
Next,
we
turn
to
vows
regarding
animals
that
may
be
sacriced.
Of
Vows
and
Promises
21
Vows Regarding Animals
27: 9-13
If the offering vowed to the Lord is an animal that
may be sacrificed, every such animal given to the Lord
becomes sacred. The offerer shall not substitute or
exchange another for it, either a worse or a better one.
If the offerer exchanges one animal in place of another,
both the original and its substitute shall become sacred.
If any unclean animal which is unfit for sacrifice to the
Lord is vowed, it must be set before the priest, who
shall determine its value in keeping with its good and
bad qualities, and the value set by the priest shall
stand. If the offerer wishes to redeem the animal, the
person shall pay one fifth more than this valuation.
Of
Vows
and
Promises
22
If
one
oers
an
animal
that
may
be
sacriced
that
is,
an
unblemished
bull,
lamb
or
goatit
must
be
sacriced
on
the
altar;
it
cannot
be
redeemed.
If,
however,
one
oers
an
unclean
animal,
one
that
cannot
be
sacriced,
that
animal
may
be
redeemed;
that
is,
a
monetary
oering
may
be
made
in
its
place.
The
amount
of
the
monetary
oering
shall
be
determined
by
the
priest,
based
upon
the
type
of
animal
and
its
condi&on,
and
if
it
is
redeemed,
the
owner
adds
an
addi&onal
20%
to
its
value.
For
example,
old
Jacob
has
recovered
from
a
serious
illness,
and
he
would
like
to
thank
God
for
his
recovery.
He
has
a
very
nice
donkey
(an
animal
unt
for
sacrice),
so
he
brings
the
donkey
to
the
priest,
who
determines
that
the
donkeys
value
is
10
shekels.
Jacob
could
then
donate
12
shekels
(10
shekels
+
20%)
to
the
sanctuary,
in
place
of
his
donkey.
Of
Vows
and
Promises
23
I
see!
So
Jacobs
prize
donkey
is
redeemed
by
dona&ng
12
shekelsin
eect,
buying
the
donkey
back,
the
very
deni&on
of
redemp&on.
Whoo,
hooo!
Im
sure
the
donkeys
happy
about
that!
Of
Vows
and
Promises
24
Now,
we
move
from
vows
concerning
people
and
animals
to
dedica&ons
regarding
houses
and
elds.
Dedica&ons
dier
from
vows,
in
that
vows
refer
to
animate
things;
dedica&ons
refer
to
inanimate
things.
Of
Vows
and
Promises
25
Houses Dedicated to the Lord
27: 14-15
When someone dedicates a house as sacred to the Lord,
the priest shall determine its value in keeping with its
good or bad qualities, and the value set by the priest
shall stand. A person dedicating a house who then
wishes to redeem it shall pay one fifth more than the
price thus established, and then it will again belong to
that individual.
Of
Vows
and
Promises
26
Dedica&ng
a
house
involves
transferring
ownership
of
the
house
to
the
sanctuary.
As
with
an
animal,
if
the
owner
wishes
to
redeem
the
house,
he
donates
the
equivalent
monetary
value
to
the
sanctuary,
plus
20%.
Of
Vows
and
Promises
27
Fields Dedicated to the Lord
27: 16-24
If someone dedicates to the Lord a portion of
hereditary land, its valuation shall be made according to
the amount of seed required to sow it, the acreage sown
with a homer of barley seed being valued at fifty silver
shekels. If the dedication of a field is made at the
beginning of a jubilee period, the full valuation shall
hold; but if it is some time after this, the priest shall
estimate its money value according to the number of
years left until the next jubilee year, with a
corresponding reduction on the valuation . . ..
Of
Vows
and
Promises
28
Dedica&ng
a
eld
is
really
dedica&ng
the
value
of
the
crops
the
eld
will
produce
over
a
period
of
&me,
taking
into
account
the
Jubilee
year.
If
the
person
dedica&ng
the
eld
wishes
to
redeem
it,
he
donates
the
value
of
the
eld
to
the
sanctuary,
plus
20%.
The
value
of
a
eld
is
based
upon
the
amount
of
seed
required
to
sow
it,
with
one
homer
of
barley
seed
worth
50
shekels
(a
homer
is
about
6
bushels).
However,
if
he
sells
the
eld
to
someone
else,
he
cannot
redeem
it,
and
at
the
Jubilee
its
ownership
reverts
to
the
sanctuary,
not
to
the
original
owner.
Of
Vows
and
Promises
29
We
have
examined
vows
concerning
people
and
animals
and
dedica&ons
regarding
houses
and
elds.
All
of
these
things
can
be
redeemed;
that
is,
a
monetary
dona&on
can
subs&tute
for
the
actual
thing
vowed
or
dedicated.
Some
things,
however,
cannot
be
redeemed:
rst-born
animals,
since
they
already
belong
to
the
Lord
(Exodus
13:
15);
and
people,
animals
or
inanimate
objects
placed
under
the
ban.
Of
Vows
and
Promises
30
Unredeemable Offerings
27: 26-29
Note that a firstborn animal, which as such already
belongs to the Lord, may not be dedicated . . .. Note,
also, that any possession which someone puts under the
ban for the Lord, whether it is a human being, an
animal, or a hereditary field, shall be neither sold nor
redeemed; everything that is put under the ban becomes
most holy to the Lord. All human beings that are put
under the ban cannot be redeemed; they must be put to
death.
Of
Vows
and
Promises
31
Placing
something
or
someone
under
the
ban
is
a
par&cularly
dicult
concept
for
modern-day
readers,
but
it
was
frequently
prac&ced
in
ancient
&mes.
The
Hebrew
word
translated
under
the
ban
is
herem
[khe-rem],
from
the
Semi&c
root
H-R-M,
meaning
devoted
to
God,
and
it
is
used
this
way
in
Levi&cus
27:
28.
In
the
Hebrew
Scriptures,
the
verb
form
occurs
51
&mes
and
the
noun
28
&mes.
It
is
most
o]en
used
in
the
context
of
war,
and
it
means
the
total
destruc&on
of
everything
belonging
to
the
enemy,
including
the
killing
of
every
man,
woman,
child,
infant
and
animal.
In
the
book
of
Joshua,
God
commands
that
the
ci&es
of
Jericho
(6:
15-27)
and
Ai
(8:
1-29)
be
placed
under
herem
[under
the
ban],
and
in
1
Samuel
15
God
commands
that
King
Saul
totally
destroy
the
Amalekites,
puzng
them
under
the
ban.
That
is
Gods
command
for
ALL
conquered
peoples
in
the
Promised
Land.
Of
Vows
and
Promises
32
In the cities of these peoples that the Lord, your God,
is giving you as a heritage, you shall not leave a single
soul alive. You must put them all under the banthe
Hittites, Amorites, Canaanites, Perizzites, Hivites, and
Jebusitesjust as the Lord, your God, has commanded
you, so that they do not teach you to do all the
abominations that they do for their gods, and you thus
sin against the Lord, your God.
(Deuteronomy 20: 16-18)
Of
Vows
and
Promises
33
James
Tissot.
The
Taking
of
Jericho
(gouache
on
board),
c.
1896-1902.
The
Jewish
Museum,
New
York.
(Joshua
6:
15-27)
Of
Vows
and
Promises
34
Gustave
Dor.
Joshua
Burns
the
Town
of
Ai
(engraving)
in
Dores
English
Bible,
1866.
(Joshua
8:
1-29)
Of
Vows
and
Promises
35
Gustave
Dor.
The
Death
of
Agag
(engraving)
in
Dores
English
Bible,
1866.
(1
Samuel
15)
Of
Vows
and
Promises
36
Placing
something
or
someone
under
the
ban
is
not
unique
to
Scripture.
The
Moabite
Stone
set
up
by
King
Mesha
of
Moab
around
840
B.C.
describes
how
Chemosh,
the
god
of
Moab,
was
angry
with
his
people
and
allowed
them
to
be
subjected
to
the
Israelites.
At
length
Chemosh
came
to
the
aid
of
his
people,
enabling
them
to
throw
o
the
yoke
of
Israelite
oppression:
And
Chemosh
said
to
me:
Go
and
take
Nebo
against
Israel.
And
I
went
in
the
night
and
fought
against
it
from
the
break
of
day
un6l
noon,
and
I
took
it,
and
I
killed
everyone
in
itseven
thousand
men,
boys,
women,
girls
and
maidens,
devo6ng
them
to
Ashtar-
Chemosh;
and
I
took
from
[Nebo]
the
vessels
of
YHWH,
and
I
oered
them
before
Chemosh.
Moabite
Stele
(basalt),
c.
840
B.C.
Louvre
Museum,
Paris.
2
Kings
3
gives
an
alternate
version
of
this
story.
Of
Vows
and
Promises
37
As
you
can
imagine,
reading
in
Scripture
that
God
commands
herem
(or
placing
under
the
ban
en&re
popula&ons)
has
caused
enormous
dicul&es
for
Bible
readers
and
scholars
alike,
with
most
discussions
seeking
to
jus&fy
or
explain
away
such
ac&ons.
The
arguments
range
from:
The
enemy
was
so
sinful
and
so
depraved
that
God
was
right
in
ordering
the
Israelites
to
exterminate
them
to
It
was
the
enemys
fault,
since
they
were
given
the
opportunity
to
leave.
In
my
view,
all
such
arguments
seem
rather
feeble
a|empts
to
jus&fy
what
is
blatantly
genocide.
As
we
have
noted
on
several
occasions,
all
art
mirrors
the
&me
and
culture
from
which
it
emerges,
and
the
Bible
is
no
excep&on.
The
biblical
world
was
a
brutal
place,
and
herem
was
simply
part
of
it.
Of
Vows
and
Promises
38
Indeed,
the
Hebrew
Scriptures
end
on
this
very
note.
Remember
the
law
of
Moses
my
servant,
whom
I
charged
at
Horeb
with
statutes
and
ordinances
for
all
Israel.
Now
I
am
sending
to
you
Elijah
the
prophet,
before
the
day
of
the
Lord
comes,
the
great
and
terrible
day.
He
will
turn
the
heart
of
fathers
to
their
sons,
and
the
heart
of
sons
to
their
fathers,
lest
I
come
and
strike
the
land
with
uLer
destruc6on.
(Malachi
3:
22-24)
The
phrase
translated
u|er
destruc&on
is
herem.
It
is
the
last
word
of
the
Old
Testament.
Of
Vows
and
Promises
39
Finally,
we
turn
to
&thes,
our
nal
form
of
dedica&on.
Of
Vows
and
Promises
40
Tithes
27: 30-33; 34
All tithes of the land, whether in grain from the fields or
in fruit from the trees, belong to the Lord; they are
sacred to the Lord. If someone wishes to redeem any of
the tithes, the person shall pay one fifth more than their
value. The tithes of the herd or flock, every tenth animal
that passes under the herdsmans rod, shall be sacred to
the Lord. It shall not matter whether good ones or bad
ones are thus chosen, and no exchange may be made. If
any exchange is made, both the original animal and its
substitute become sacred and cannot be redeemed.
These are the commandments which the Lord gave Moses on
Mount Sinai for the Israelites.
Of
Vows
and
Promises
41
Typically,
&thes
amount
to
10%
of
ones
goods.
In
Genesis
14:
20
Abraham
gives
Melchizedek,
king
of
Salem,
a
tenth
of
everything,
a]er
Abraham
rescues
his
nephew
Lot
and
the
people
of
Sodom
and
Gomorrah
from
the
ve
kings
of
the
north.
In
Genesis
28:
22
Jacob
makes
a
promise
to
God
at
Bethel:
Of
everything
you
give
me,
I
will
return
a
tenth
part
to
you
without
fail.
Of
Vows
and
Promises
42
I
wonder,
does
any
of
this
stu
about
vows
and
dedica&ons
apply
Not
me.
in
the
New
Testament?
Of
Vows
and
Promises
It
sure
does!
Look
at
the
story
of
Ananias
&
Sapphira
in
Acts
5.
43
Raphael.
The
Death
of
Ananias,
1515.
Victoria
and
Albert
Museum,
London.
[One
of
seven
large
cartoons
for
tapestries
by
Raphael,
commissioned
by
Pope
Leo
X
for
the
Sis6ne
Chapel.
This
work
is
painted
in
a
glue
distemper
medium
on
mul6ple
sheets
of
paper,
glued
together.
The
tapestry
is
a
mirror
image
of
this
cartoon.]
Of
Vows
and
Promises
44
!
s
e
k
i
Y
Of
Vows
and
Promises
45
Be|er
be
careful
what
you
promise
Not
me.
God!
Thats
for
sure!
Of
Vows
and
Promises
46
1. Levi&cus
27
seems
out
of
place,
like
an
a]erthought.
Why
does
it
come
at
the
end
Levi&cus?
2. What
is
the
primary
purpose
of
the
vows
and
dedica&ons
in
Levi&cus
27?
3. Why
do
men
have
a
higher
redemp&on
value
than
women?
4. Why
cant
a
rstborn
son
be
redeemed?
5. What
does
Jesus
say
about
making
vows?
Of
Vows
and
Promises
47
Copyright
2015
by
William
C.
Creasy
All
rights
reserved.
No
part
of
this
courseaudio,
video,
photography,
maps,
&melines
or
other
mediamay
be
reproduced
or
transmi|ed
in
any
form
by
any
means,
electronic
or
mechanical,
including
photocopying,
recording
or
by
any
informa&on
storage
or
retrieval
devices
without
permission
in
wri&ng
or
a
licensing
agreement
from
the
copyright
holder.
[All
Tabernacle
illustra&ons
in
these
lectures
are
taken
from:
Paul
F.
Kiene.
The
Tabernacle
of
God
in
the
Wilderness
of
Sinai,
trans.
by
John
S,
Crandall.
Grand
Rapids,
Michigan:
Zondervan
Publishing
House,
1977.
Used
by
permission.]
Of
Vows
and
Promises
48
