Bilangan 3:13

3:13 because all the firstborn are mine. When I destroyed ¹  all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both man and beast. They belong to me. I am the Lord.” ² 

Keluaran 13:2

13:2 “Set apart ³  to me every firstborn male – the first offspring of every womb ⁴  among the Israelites, whether human or animal; it is mine.” ⁵ 

Keluaran 13:12-15

13:12 then you must give over ⁶  to the Lord the first offspring of every womb. ⁷  Every firstling ⁸  of a beast that you have ⁹  – the males will be the Lord’s. ¹⁰  13:13 Every firstling ¹¹  of a donkey you must redeem ¹²  with a lamb, and if you do not redeem it, then you must break its neck. ¹³  Every firstborn of ¹⁴  your sons you must redeem.

13:14 ¹⁵ In the future, ¹⁶  when your son asks you ¹⁷  ‘What is this?’ ¹⁸  you are to tell him, ‘With a mighty hand ¹⁹  the Lord brought us out from Egypt, from the land of slavery. ²⁰  13:15 When Pharaoh stubbornly refused ²¹  to release us, the Lord killed all the firstborn in the land of Egypt, from the firstborn of people to the firstborn of animals. ²²  That is why I am sacrificing ²³  to the Lord the first male offspring of every womb, but all my firstborn sons I redeem.’

Lukas 2:23

2:23 (just as it is written in the law of the Lord, “Every firstborn male ²⁴  will be set apart to the Lord” ²⁵ ),

[3:13]  ¹ tn The form הַכֹּתִי (hakkoti) is the Hiphil infinitive construct of the verb נָכָה (nakhah, “to strike, smite, attack”). Here, after the idiomatic “in the day of,” the form functions in an adverbial clause of time – “when I destroyed.”

[3:13]  ² sn In the Exodus event of the Passover night the principle of substitution was presented. The firstborn child was redeemed by the blood of the Lamb and so belonged to God, but then God chose the Levites to serve in the place of the firstborn. The ritual of consecrating the firstborn son to the Lord was nevertheless carried out, even with Jesus, the firstborn son of Mary (Luke 2:22-23).

[13:2]  ³ tn The verb “sanctify” is the Piel imperative of קָדַשׁ (qadash). In the Qal stem it means “be holy, be set apart, be distinct,” and in this stem “sanctify, set apart.”

[13:2]  sn Here is the central principle of the chapter – the firstborn were sacred to God and must be “set apart” (the meaning of the verb “sanctify”) for his use.

[13:2]  ⁴ tn The word פֶּטֶּר (petter) means “that which opens”; this construction literally says, “that which opens every womb,” which means “the first offspring of every womb.” Verses 12 and 15 further indicate male offspring.

[13:2]  ⁵ tn Heb “to me it.” The preposition here expresses possession; the construction is simply “it [is, belongs] to me.”

[13:12]  ⁶ tn The unusual choice of words in this passage reflects the connection with the deliverance of the firstborn in the exodus when the Lord passed over the Israelites (12:12, 23). Here the Law said, “you will cause to pass over (וְהַעֲבַרְתָּ, vÿha’avarta) to Yahweh.” The Hiphil perfect with the vav (ו) provides the main clause after the temporal clauses. Yahweh here claimed the firstborn as his own. The remarkable thing about this is that Yahweh did not keep the firstborn that was dedicated to him, but allowed the child to be redeemed by his father. It was an acknowledgment that the life of the child belonged to God as the one redeemed from death, and that the child represented the family. Thus, the observance referred to the dedication of all the redeemed to God.

[13:12]  sn It was once assumed by some scholars that child sacrifice lay behind this text in the earlier days, but that the priests and prophets removed those themes. Apart from the fact that there is absolutely no evidence for anything like that, the Law forbade child sacrifice, and always used child sacrifice as the sample of what not to do in conformity with the pagans (e.g., Deut 12:31). Besides, how absurd would it be for Yahweh to redeem the firstborn from death and then ask Israel to kill them. See further B. Jacob, Exodus, 371.

[13:12]  ⁷ tn Heb “every opener of a womb,” that is, the firstborn from every womb.

[13:12]  ⁸ tn The descriptive noun שֶׁגֶר (sheger) is related to the verb “drop, cast”; it refers to a newly born animal that is dropped or cast from the womb. The expression then reads, “and all that first open [the womb], the casting of a beast.”

[13:12]  ⁹ tn Heb “that is to you.” The preposition expresses possession.

[13:12]  ¹⁰ tn The Hebrew text simply has “the males to Yahweh.” It indicates that the Lord must have them, or they belong to the Lord.

[13:13]  ¹¹ tn Heb “and every opener [of a womb].”

[13:13]  ¹² tn The verb תִּפְדֶּה (tifdeh), the instructional imperfect, refers to the idea of redemption by paying a cost. This word is used regularly of redeeming a person, or an animal, from death or servitude (S. R. Driver, Exodus, 109).

[13:13]  ¹³ tn The conditional clause uses an imperfect tense; this is followed by a perfect tense with the vav consecutive providing the obligation or instruction. The owner might not redeem the donkey, but if he did not, he could not keep it, he had to kill it by breaking its neck (so either a lamb for it, or the donkey itself). The donkey could not be killed by shedding blood because that would make it a sacrifice, and that was not possible with this kind of animal. See G. Brin, “The Firstling of Unclean Animals,” JQR 68 (1977): 1-15.

[13:13]  ¹⁴ tn Heb “and every firstborn of man among your sons.” The addition of “man” is clearly meant to distinguish firstborn humans from animals.

[13:13]  sn One was to sacrifice the firstborn animals to Yahweh, but the children were to be redeemed by their fathers. The redemption price was five shekels (Num 18:15-16).

[13:14]  ¹⁵ sn As with v. 8, the Law now requires that the children be instructed on the meaning of this observance. It is a memorial of the deliverance from bondage and the killing of the firstborn in Egypt.

[13:14]  ¹⁶ tn Heb “tomorrow.”

[13:14]  ¹⁷ tn Heb “and it will be when your son will ask you.”

[13:14]  ¹⁸ tn The question is cryptic; it simply says, “What is this?” but certainly refers to the custom just mentioned. It asks, “What does this mean?” or “Why do we do this?”

[13:14]  ¹⁹ tn The expression is “with strength of hand,” making “hand” the genitive of specification. In translation “strength” becomes the modifier, because “hand” specifies where the strength was. But of course the whole expression is anthropomorphic for the power of God.

[13:14]  ²⁰ tn Heb “house of slaves.”

[13:15]  ²¹ tn Heb “dealt hardly in letting us go” or “made it hard to let us go” (see S. R. Driver, Exodus, 110). The verb is the simple Hiphil perfect הִקְשָׁה (hiqshah, “he made hard”); the infinitive construct לְשַׁלְּחֵנוּ (lÿshallÿkhenu, “to release us”) could be taken epexegetically, meaning “he made releasing us hard.” But the infinitive more likely gives the purpose or the result after the verb “hardened himself.” The verb is figurative for “be stubborn” or “stubbornly refuse.”

[13:15]  ²² tn The text uses “man” and “beast.”

[13:15]  ²³ tn The form is the active participle.

[2:23]  ²⁴ tn Grk “every male that opens the womb” (an idiom for the firstborn male).

[2:23]  ²⁵ sn An allusion to Exod 13:2, 12, 15.