Exodus 13:13

KJV

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.

KJV (with Strong's)

And every firstling {H6363} of an ass {H2543} thou shalt redeem {H6299} with a lamb {H7716}; and if thou wilt not redeem {H6299} it, then thou shalt break his neck {H6202}: and all the firstborn {H1060} of man {H120} among thy children {H1121} shalt thou redeem {H6299}.

Complete Jewish Bible

Every firstborn from a donkey, you are to redeem with a lamb; but if you choose not to redeem it, you must break its neck. But from people, you are to redeem every firstborn son.

Berean Standard Bible

You must redeem every firstborn donkey with a lamb, and if you do not redeem it, you are to break its neck. And every firstborn of your sons you must redeem.

American Standard Version

And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck: and all the first-born of man among thy sons shalt thou redeem.

Commentary

### SUMMARY
Exodus 13:13 is a pivotal command given immediately after the Israelite Exodus from Egypt, establishing God's absolute claim over all firstborn, both animal and human. It mandates that every firstborn male donkey, an unclean animal, must be redeemed with a lamb or, failing that, have its neck broken, while every firstborn son must be redeemed without exception. This divine directive serves as a perpetual memorial of God's redemptive power in sparing Israel's firstborn during the tenth plague, powerfully illustrating the foundational biblical principles of divine ownership, substitutionary redemption, and the sacred obligation to honor God's sovereign claim.

### CONTEXT
* **Literary Context:** Exodus 13:13 is situated within a crucial block of divine instructions given to Moses immediately following the climactic [Passover](/exodus/12-1-13 "Exodus 12:1-13 - The Institution of Passover") and the miraculous [Exodus from Egypt](/exodus/12-31-42 "Exodus 12:31-42 - The Departure from Egypt"). The preceding verses, [Exodus 13:1-2](/exodus/13-1-2 "Exodus 13:1-2 - Consecration of the Firstborn"), lay the theological groundwork by declaring that every firstborn—human and animal—is to be consecrated, or set apart, to the Lord. This consecration is explicitly linked to God's mighty act of deliverance, specifically His sparing of Israel's firstborn while executing judgment upon the firstborn of Egypt during the [tenth plague](/exodus/12-29-30 "Exodus 12:29-30 - The Tenth Plague"). Verse 13 then provides the specific, practical application of this overarching command, detailing how God's claim is to be honored for an "unclean" animal like the donkey and, most importantly, for human firstborn sons, underscoring the necessity and nature of redemption. The subsequent verses in [Exodus 13](/exodus/13 "Exodus 13 - The Consecration of the Firstborn and the Pillar of Cloud and Fire") continue to emphasize the importance of these laws as a perpetual sign and remembrance for future generations.
* **Historical & Cultural Context:** In the ancient Near East, the concept of "firstfruits" or "firstborn" was widely recognized across various cultures, often representing the best, most vital, and therefore, the rightful portion belonging to the gods or deities. For Israel, this cultural practice was radically reinterpreted and imbued with unique theological significance through their covenant relationship with Yahweh. God's claim on the firstborn was not merely a generic cultural custom but a direct, specific consequence of His decisive redemptive act in Egypt. By sparing Israel's firstborn while judging Egypt's, God established His sovereign ownership over them as a perpetual reminder of His power and their deliverance. Furthermore, the distinction between "clean" and "unclean" animals was fundamental to Israelite purity laws, dietary regulations, and sacrificial worship, as detailed later in [Leviticus 11](/leviticus/11 "Leviticus 11 - Clean and Unclean Animals"). Unclean animals, like the donkey, could not be offered as sacrifices to God. Therefore, a distinct method was required to acknowledge God's claim over them: either redemption with a clean, sacrificial animal (a lamb) or destruction. This emphasized that God's claim was absolute, and nothing belonging to Him could be used for common purposes without proper acknowledgment or a prescribed substitution.
* **Key Themes:** Exodus 13:13 significantly contributes to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Firstly, it powerfully reinforces the theme of **Divine Ownership and Sovereignty**. God's claim on the firstborn stems directly from His unique act of salvation, demonstrating His ultimate authority over all life and creation, a theme echoed in [Psalm 24:1](/psalm/24-1 "Psalm 24:1 - The Earth is the Lord's"). Secondly, the verse introduces and elaborates on the critical theme of **Substitutionary Redemption**. The lamb offered in place of the donkey prefigures the broader biblical principle that a life or value can be given in exchange for another to satisfy a divine requirement or to secure release, a concept foundational to understanding God's plan of salvation. Thirdly, it underscores the theme of **Remembrance and Covenant Loyalty**. The command to consecrate and redeem the firstborn was a perpetual memorial, ensuring that future generations would remember God's mighty acts of deliverance and their covenant obligations to Him, as emphasized in [Exodus 13:8-9](/exodus/13-8-9 "Exodus 13:8-9 - A Sign on Your Hand and a Memorial Between Your Eyes"). Finally, the distinction between clean and unclean animals, and the differing requirements for their redemption, highlights the theme of **Holiness and Distinction**, emphasizing God's demand for purity and the setting apart of that which belongs to Him.

### EXPOSITION AND ANALYSIS
Exodus 13:13 presents a stark choice and a clear command regarding God's absolute claim on the firstborn:

#### Key Word Analysis
* **firstling (Hebrew, _peṭer'_):** From the root פָּטַר (patar), meaning "to open." This noun refers to a "fissure" or, concretely, the "firstling" (as that which opens the matrix or womb). In this context, it emphasizes the initial, primary birth from any mother, signifying the firstborn of an animal or human, which God claims as His own due to His act of opening the wombs of Israelite women and sparing their firstborn during the tenth plague.
* **redeem (Hebrew, _pâdâh'_):** A primitive root meaning "to sever," "to ransom," or "to buy back." Generally, it signifies "to release" or "to preserve" by means of a compensatory payment or substitute. This verb is central to the verse's meaning, underscoring that the firstborn belonged to God, and a substitute or payment was required to release them for common use or to signify their dedication. It is a legal and theological term emphasizing God's proprietary rights and His gracious provision for release.
* **break his neck (Hebrew, _ʻâraph'_):** A primitive root meaning "to bend downward." It is used as a denominative from עֹרֶף (oreph), "neck," and means "to break the neck" or, figuratively, "to destroy." This specific act of killing for an unclean animal that could not be sacrificed served as a definitive destruction. It emphasizes that if God's claim was not honored through redemption, the object of His claim could not be used for any other purpose and had to be definitively set apart through destruction, highlighting the seriousness of God's ownership.

#### Verse Breakdown
* **"And every firstling of an ass thou shalt redeem with a lamb;"**: The "ass" (donkey) was a ubiquitous beast of burden in ancient Israel but was explicitly categorized as an "unclean" animal according to Israelite dietary and sacrificial laws (cf. [Leviticus 11:2-8](/leviticus/11-2-8 "Leviticus 11:2-8 - Clean and Unclean Animals")). Since it could not be offered as a direct sacrifice to God, the Lord provided an alternative means of acknowledging His claim: redemption. The firstborn donkey, though ritually unclean, still belonged to God by right of the tenth plague. To release it for human use, a "lamb"—a clean, sacrificial animal, symbolizing purity and suitability for offering—had to be presented as a substitute. This established the profound principle of substitution: a life (the lamb's) for a life (the donkey's), thereby honoring God's ownership and satisfying His claim without violating the purity laws.
* **"and if thou wilt not redeem it, then thou shalt break his neck:"**: This clause presents the severe and non-negotiable alternative to redemption. If God's claim was not honored through the prescribed substitution, the animal could not be used for common or profane purposes. "Breaking its neck" (Hebrew: *'arap*) was a method of killing that did not involve the ritual shedding of blood for a sacrifice, but rather a definitive act of destruction. It signified that the animal, though belonging to God, was unfit for sacrifice and, if not redeemed, could not be kept or utilized by humans. This stark command underscores the absolute seriousness of God's proprietary claim and the dire consequences of failing to acknowledge or honor it. It highlights that God's ownership is not merely nominal but demands a concrete response.
* **"and all the firstborn of man among thy children shalt thou redeem."**: The command shifts from animals to humans, drawing a direct and weighty parallel. Just as the firstborn donkey belonged to God, so did every firstborn son. However, a crucial distinction is made: unlike the donkey, the human firstborn was not to be killed if not redeemed. Instead, he *must* be redeemed. This highlights God's profound mercy, His unique value for human life, and His provision for a means to satisfy His claim without requiring human sacrifice, which was an abhorrent practice among surrounding nations. The specific method and price for redeeming human firstborn sons would be detailed later in the Law, notably through the dedication of the Levites as a tribal substitute for the firstborn of all Israel ([Numbers 3:44-51](/numbers/3-44-51 "Numbers 3:44-51 - Redemption of the Firstborn by the Levites")) or a specific redemption price ([Numbers 18:15-16](/numbers/18-15-16 "Numbers 18:15-16 - Redemption Price for Firstborn")).

#### Literary Devices
Exodus 13:13 masterfully employs **parallelism** and **contrast** to convey its profound message. The verse establishes a clear **parallelism** between the firstborn donkey and the firstborn human son. Both are under God's claim, and both require redemption. This structural repetition emphasizes the universality of God's claim over all firstborn, regardless of species. Simultaneously, a stark **contrast** is drawn in the consequences of failing to redeem: the donkey faces destruction ("break his neck"), while the human firstborn *must* be redeemed, with no mention of destruction as an alternative. This highlights God's unique value for human life and His mercy, differentiating His treatment of His image-bearers from animals. The severity of the "breaking his neck" command for the donkey, set against the absolute requirement for human redemption, underscores the non-negotiable nature of God's demand and the seriousness of His proprietary claim.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 13:13 is a theologically rich verse, establishing foundational truths that resonate throughout the biblical narrative. It unequivocally asserts God's absolute claim over all firstborn, a claim rooted not in arbitrary decree but in His decisive redemptive act during the [tenth plague](/exodus/12-29-30 "Exodus 12:29-30 - The Tenth Plague"), where He spared Israel's firstborn while judging Egypt's. This principle extends to all creation; everything ultimately belongs to God, and His ownership demands acknowledgment and honor. The core concept of *padah* (redemption) is vividly illustrated, particularly in the requirement for a lamb to be given as a substitute for the unclean donkey. This establishes a foundational pattern in biblical theology: a life or value is given in place of another to satisfy a divine claim or release from bondage. This principle of substitutionary redemption is crucial for understanding God's plan of salvation, culminating in Christ. Furthermore, the differentiation between clean and unclean animals, and the specific commands for each, highlights God's demand for holiness and distinction—what is consecrated to God must be treated distinctly. Ultimately, these laws served as a constant, tangible reminder for generations of Israel's miraculous liberation from Egyptian slavery and God's power and faithfulness, calling for perpetual remembrance and covenant loyalty.

This verse's theme of redemption and substitution resonates throughout the biblical narrative, finding further elaboration in:
* [Numbers 3:44-51](/numbers/3-44-51 "Numbers 3:44-51 - Redemption of the Firstborn through the Levites")
* [Numbers 18:15-16](/numbers/18-15-16 "Numbers 18:15-16 - Redemption Price for Human Firstborn")
* [Leviticus 27:26-27](/leviticus/27-26-27 "Leviticus 27:26-27 - Dedication and Redemption of Firstborn")

### REFLECTION AND APPLICATION
Exodus 13:13, though an ancient command concerning firstborn animals and humans, carries profound and enduring spiritual significance for believers today. It vividly illustrates the principle that God has a rightful, sovereign claim on us, especially those He has graciously delivered from bondage. Just as God claimed the firstborn of Israel because He delivered them from the bondage of Egypt, so too does He claim us because He has delivered us from the bondage of sin and death through Christ. This verse challenges us to acknowledge God's ultimate ownership over every aspect of our lives—our time, talents, resources, relationships, and even our children. It prompts us to consider: What areas of my life do I still hold back from God, failing to acknowledge His ultimate ownership?

The stark choice presented for the donkey—redemption or destruction—highlights the seriousness of God's claim and the dire consequences of failing to honor it. For humanity, the need for redemption is even more profound due to the pervasive nature of sin. This verse points to our inherent spiritual condition and our desperate need for a substitute, a "lamb," to satisfy God's righteous demands and release us from spiritual death and the curse of the law. It compels us to reflect: How does the concept of "redemption" in this ancient command deepen my understanding and appreciation of Christ's work on the cross as my ultimate substitute?

Finally, the command was intended as a perpetual memorial for Israel, ensuring that they would never forget God's mighty acts of deliverance. For us, it serves as a powerful call to constantly remember God's redemptive work in our lives and His ongoing faithfulness. It invites us to consider: How can I more intentionally live in remembrance of God's deliverance and His ongoing faithfulness in my daily life? What practices or disciplines can help me consistently acknowledge His ownership and express my gratitude for His redemption?

#### Questions for Reflection
* **In what specific areas of your life do you need to more fully acknowledge God's ultimate ownership and surrender control to Him?**
* **How does the concept of a "substitute" in Exodus 13:13 enhance your understanding of Jesus Christ's sacrifice for your sins?**
* **What tangible steps can you take this week to live more intentionally in remembrance of God's redemptive work in your life?**

### FAQ
**Why an ass (donkey) and not another animal?**

Answer: The donkey was a common and valuable beast of burden in ancient Israel, essential for daily life and commerce. However, it was explicitly considered an "unclean" animal according to the Mosaic Law ([Leviticus 11:2-8](/leviticus/11-2-8 "Leviticus 11:2-8 - Clean and Unclean Animals")), meaning it could not be offered as a direct sacrifice to God. God's specific command to redeem the firstborn donkey with a clean lamb, or destroy it, powerfully highlighted His absolute claim over *all* firstborn, even those ritually unsuitable for direct sacrificial offering. This reinforced the fundamental distinction between clean and unclean, and underscored that God's ownership extended to every aspect of life, demanding a specific, divinely appointed response.

**What is the significance of "breaking his neck" for the donkey?**

Answer: "Breaking its neck" (Hebrew: *'arap*) was a method of killing that was distinct from the ritual slaughter for sacrifice. For an unclean animal that could not be offered on the altar, this act served as a definitive destruction, preventing its profane use. It signified that if God's claim was not honored through redemption, the animal could not be kept or used for any common purpose, as it was still consecrated to God. This stark alternative to redemption underscores the absolute seriousness of God's proprietary claim and the severe consequences of failing to honor it, ensuring that nothing belonging to Him could be treated lightly or used in a manner that disregarded His ownership.

**Does this verse imply that God wanted human sacrifice for firstborn sons?**

Answer: Absolutely not. The verse makes a crucial and merciful distinction by explicitly stating, "and all the firstborn of man among thy children shalt thou *redeem*." While the firstborn donkey faced destruction if not redeemed, the human firstborn was always to be redeemed, never sacrificed. This highlights God's profound value for human life and His provision for a substitute or payment, reinforcing that His commands are for life and not death. The specific method for the redemption of the firstborn son was later detailed in the Law, notably through the dedication of the Levites as a tribal substitute for all the firstborn of Israel ([Numbers 3:44-51](/numbers/3-44-51 "Numbers 3:44-51 - Redemption of the Firstborn through the Levites")) or a specific monetary payment ([Numbers 18:15-16](/numbers/18-15-16 "Numbers 18:15-16 - Redemption Price for Human Firstborn")). This command, far from advocating human sacrifice, stands as a testament to God's holiness, justice, and profound mercy.

### CHRIST-CENTERED FULFILLMENT
Exodus 13:13, with its profound emphasis on divine ownership, the necessity of redemption, and the principle of substitution, powerfully foreshadows the person and redemptive work of Jesus Christ. The command to redeem the firstborn donkey with a "lamb" points directly to Jesus, who John the Baptist famously proclaimed as "the Lamb of God, who takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Just as a lamb was the prescribed substitute for the unclean donkey, Jesus became the ultimate, spotless Lamb, offered as the perfect and only acceptable substitute for fallen humanity. The Hebrew word *padah* (redeem), central to this verse, finds its glorious and ultimate fulfillment in Christ's atoning sacrifice. We are redeemed, not with perishable things like silver or gold, but "with the precious blood of Christ, a lamb without blemish or spot" ([1 Peter 1:18-19](/1_peter/1-18-19 "1 Peter 1:18-19 - Redemption through Christ's Blood")). Jesus's death on the cross was the ultimate "price" paid to redeem us from the bondage of sin and God's righteous judgment, satisfying God's absolute claim on our lives. God's initial claim on the firstborn in Exodus was a consequence of His saving act in Egypt; in the New Covenant, God's claim on humanity is fulfilled through Christ's infinitely greater salvation. Through faith in Jesus, we are brought into God's family, becoming "firstborn" in a spiritual sense, consecrated to Him not by ritual but by grace and the Spirit ([Hebrews 12:23](/hebrews/12-23 "Hebrews 12:23 - The Church of the Firstborn")). Thus, the requirement for redemption in Exodus 13:13 lays crucial theological groundwork for understanding the nature of salvation through Christ's substitutionary sacrifice, revealing God's unwavering justice and His boundless provision for mercy.

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 34:20

But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem [him] not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me empty.

Numbers 18:15

Every thing that openeth the matrix in all flesh, which they bring unto the LORD, [whether it be] of men or beasts, shall be thine: nevertheless the firstborn of man shalt thou surely redeem, and the firstling of unclean beasts shalt thou redeem.

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 12:21

¶ Then Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families, and kill the passover.

Exodus 12:3

Speak ye unto all the congregation of Israel, saying, In the tenth [day] of this month they shall take to them every man a lamb, according to the house of [their] fathers, a lamb for an house:

Revelation 14:4

These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, [being] the firstfruits unto God and to the Lamb.

Numbers 3:46

And for those that are to be redeemed of the two hundred and threescore and thirteen of the firstborn of the children of Israel, which are more than the Levites;