Exodus 13:2

KJV

Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, [both] of man and of beast: it [is] mine.

KJV (with Strong's)

Sanctify {H6942} unto me all the firstborn {H1060}, whatsoever openeth {H6363} the womb {H7358} among the children {H1121} of Israel {H3478}, both of man {H120} and of beast {H929}: it is mine.

Complete Jewish Bible

"Set aside for me all the firstborn. Whatever is first from the womb among the people of Isra'el, both of humans and of animals, belongs to me."

Berean Standard Bible

“Consecrate to Me every firstborn male. The firstborn from every womb among the Israelites belongs to Me, both of man and beast.”

American Standard Version

Sanctify unto me all the first-born, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.

Commentary

### SUMMARY
Exodus 13:2 records God's foundational command to the newly liberated Israelites to consecrate all their firstborn, both human and animal, to Him. This divine injunction, issued immediately after the climactic Passover and Exodus from Egypt, establishes God's perpetual claim of ownership over the firstborn as a direct consequence and enduring memorial of His decisive act of redemption, where He spared Israel's firstborn while striking Egypt's. It underscores God's absolute sovereignty over life and His redeemed people, demanding their exclusive dedication as a response to His gracious deliverance.

### CONTEXT
* **Literary Context:** This command is strategically placed by God to Moses immediately following the climactic events of the [Passover](/exodus/12 "Exodus 12 - The Passover and the Tenth Plague") and the [Exodus from Egypt](/exodus/12-31 "Exodus 12:31 - Israel's Departure from Egypt"). [Exodus 12](/exodus/12 "Exodus 12 - The Passover and the Tenth Plague") details the institution of the Passover, culminating in the death of the firstborn in Egypt and Israel's subsequent miraculous release from bondage. [Exodus 13:1](/exodus/13-1 "Exodus 13:1 - God's Command to Consecrate the Firstborn") introduces the general principle of consecrating the firstborn, with verse 2 providing the specific scope and theological basis. The verses immediately following, [Exodus 13:3-16](/exodus/13-3-16 "Exodus 13:3-16 - Instructions for the Feast of Unleavened Bread and Firstborn Redemption"), elaborate on the practical implications of this command, linking it intrinsically to the Feast of Unleavened Bread and emphasizing the vital importance of teaching future generations about God's mighty deliverance. The entire chapter functions as a perpetual memorial, ensuring that the memory of the Exodus and God's redemptive power remains central to Israel's identity and worship.
* **Historical & Cultural Context:** In the ancient Near East, the firstborn male held a position of immense significance, often inheriting a double portion of the family's wealth, leadership, and even priestly responsibilities. The "opening of the womb" was universally seen as a blessing, and the firstborn represented the strength, virility, and future of the family or flock. Many cultures practiced dedicating firstfruits or firstborn animals to their deities as an act of worship, appeasement, or acknowledgment of divine favor. However, God's claim on Israel's firstborn in [Exodus 13:2](/exodus/13-2 "Exodus 13:2 - The Consecration of the Firstborn") is distinct from these pagan practices. It is not merely a general religious custom but a direct, perpetual consequence and solemn memorial of the tenth plague, where God "passed over" the firstborn of Israel while justly striking down Egypt's firstborn. This act established God's unique ownership over Israel, not solely by creation, but by a specific, historical act of redemption, making their firstborn a special possession, set apart by grace and the blood of the Passover lamb.
* **Key Themes:** This verse powerfully contributes to several overarching themes within Exodus and the Pentateuch. Foremost among these is the theme of **Divine Sovereignty and Ownership**, asserting God's absolute claim over all life, especially those He has redeemed. It also reinforces the theme of **Redemption and Deliverance**, serving as a constant reminder of the miraculous Exodus and God's powerful intervention on behalf of His people. The command to "sanctify" introduces the crucial theme of **Holiness and Consecration**, emphasizing that Israel, as God's redeemed people, is to be set apart for His exclusive purposes, a concept further developed throughout [Leviticus](/leviticus/1 "Leviticus - Laws of Holiness"). Furthermore, the subsequent provisions for the redemption of the firstborn (e.g., the Levites in [Numbers 3:12-13](/numbers/3-12-13 "Numbers 3:12-13 - The Levites Consecrated in Place of the Firstborn")) introduce the profound biblical theme of **Substitutionary Redemption**, foreshadowing a greater act of deliverance yet to come. The command also emphasizes **Memory and Instruction**, as the dedication of the firstborn was to be a perpetual sign and a story to be told to future generations, as seen in [Exodus 13:8](/exodus/13-8 "Exodus 13:8 - Tell Your Son on That Day").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Sanctify (Hebrew, _qâdash'_):** From H6942, a primitive root meaning "to be (causatively, make, pronounce or observe as) clean (ceremonially or morally)." In this context, it means "to set apart as holy," "to consecrate," or "to dedicate for sacred use." The command to "sanctify unto me" highlights that the firstborn are not merely special; they are uniquely claimed by God as His own, designated for an exclusive, holy relationship and service. It implies a separation from common or profane use and an exclusive dedication to God's purposes.
* **Firstborn (Hebrew, _bᵉkôwr'_):** From H1060, meaning "firstborn; hence, chief; eldest (son), firstborn(-ling)." This term refers specifically to the first male offspring, whether of humans or animals. As noted in the context, the firstborn held a privileged status in ancient societies, representing the strength and future of the family or flock. God's claim on the _bekhor_ underscores His sovereignty over the very principle of life, inheritance, and the future of His chosen people, particularly in light of the Passover judgment.
* **Openeth (Hebrew, _peṭer'_):** From H6363, meaning "a fissure, i.e., (concretely) firstling (as opening the matrix); firstling, openeth, such as open." This word, often paired with "womb" (_rechem_), emphasizes the inaugural birth, the very first life to emerge from the mother's womb. It highlights the miraculous nature of this initial life and God's sovereign hand in initiating and sustaining it. The inclusion of "both of man and of beast" demonstrates the comprehensive nature of God's claim over all first life within Israel's dominion, underscoring His universal authority.

#### Verse Breakdown
* **"Sanctify unto me all the firstborn,"**: This is a direct, imperative divine command, emphasizing God's initiative and the ultimate purpose of the action—for *Him*. The verb "sanctify" (_qâdash_) means to set apart as holy, indicating that these firstborn are to be treated differently, as belonging exclusively to the Lord. It is an act of dedication, consecration, and recognition of divine ownership.
* **"whatsoever openeth the womb among the children of Israel,"**: This clause precisely specifies the scope of the command. It applies to every first birth, highlighting the principle of "firstfruits"—the initial, and often considered the best, portion. The phrase "among the children of Israel" restricts this command to God's covenant people, distinguishing them from all other nations and emphasizing their unique relationship with Him.
* **"[both] of man and of beast:"**: The command is comprehensive, covering both human and animal firstborn. This reinforces the idea that God's ownership extends to all aspects of life and property within Israel's sphere. While the *manner* of dedication would differ (human firstborn were later redeemed by Levites or a payment, while animals were sacrificed or redeemed), the underlying *principle* of divine ownership and consecration remained universally applicable across their possessions.
* **"it is mine."**: This concise, powerful, and definitive declaration provides the ultimate theological basis for the entire command. God's ownership is absolute, non-negotiable, and eternally established. This claim is fundamentally rooted in His decisive act of redemption during the Passover, where He spared Israel's firstborn while claiming Egypt's. It signifies a profound covenantal relationship where Israel, having been miraculously redeemed from death and slavery, now belongs entirely to God.

#### Literary Devices
The verse employs a powerful **declarative statement** at its conclusion, "it is mine," which serves as an emphatic assertion of divine ownership and provides the ultimate theological rationale for the command. This gives the entire injunction an authoritative and non-negotiable tone. The **parallelism** between "man and of beast" highlights the comprehensive and all-encompassing nature of God's claim, leaving no ambiguity about the extent of His sovereignty over all life within Israel's dominion. Furthermore, the use of the verb "sanctify" and the possessive pronoun "mine" creates a direct and profound link between the commanded act of setting apart and the underlying reason for it: divine possession and ultimate authority.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse reveals several profound theological truths that resonate throughout biblical theology. Primarily, it asserts God's **absolute sovereignty and ownership** over all life, particularly those He has redeemed. The firstborn are claimed by God as a perpetual memorial of His power, justice, and grace in delivering Israel from slavery, serving as a constant reminder that their very existence, freedom, and future are entirely gifts from Him. This establishes a foundational principle of **consecration and dedication**, where the "first" and "best" are to be set apart for God, signifying His preeminence and Israel's profound gratitude and devotion. This is not merely a ritualistic observance but a deep theological statement about the **redemptive work of God** and the immense cost of their freedom. The subsequent provisions for the redemption of the human firstborn (e.g., the Levites in place of human firstborn, or substitutionary sacrifice for animals) also introduce the profound biblical theme of **substitutionary redemption**, foreshadowing a greater act of deliverance through a perfect substitute.

This theme of divine ownership and consecration resonates throughout the biblical narrative:
* [Exodus 4:22](/exodus/4-22 "Exodus 4:22 - Israel as God's Firstborn Son")
* [Proverbs 3:9](/proverbs/3-9 "Proverbs 3:9 - Honor the Lord with Your Wealth and with the Firstfruits")
* [Leviticus 27:26](/leviticus/27-26 "Leviticus 27:26 - No Firstborn of Animals May Be Dedicated")

### REFLECTION AND APPLICATION
Exodus 13:2, though rooted in an ancient covenantal context, carries profound and timeless implications for believers today, transcending its literal application to the firstborn of Israel. It teaches us that our lives, having been redeemed by God's grace through Christ, are not our own but belong entirely to Him. This foundational truth calls us to a life of **consecration**, where we intentionally set ourselves apart for God's purposes, seeking His will, and living in a manner that honors His ownership. The principle of dedicating the "firstborn" extends to offering God our "firstfruits"—our best time, our primary talents, our initial resources, and our freshest energy, rather than merely the leftovers or what we have in abundance. Remembering God's mighty acts of deliverance in our own lives, just as Israel was commanded to remember the Exodus, cultivates deep **gratitude** and fuels our **unwavering devotion**. It fundamentally shifts our perspective from self-ownership to divine stewardship, recognizing that everything we have and are is a precious gift to be used for His glory and the advancement of His kingdom.

#### Questions for Reflection
* **In what specific areas of your life (e.g., time, finances, relationships, career choices) are you currently offering God your "firsts" versus your "leftovers," and what might that reveal about your understanding of His ownership?**
* **How does remembering God's past acts of redemption and faithfulness in your own life deepen your sense of gratitude and commitment to living a consecrated life for Him today?**
* **If your life truly belongs to God because He redeemed you through Christ, what practical changes or reorientations might you need to make to live more fully consecrated to His purposes?**

### FAQ
**Does this command imply God condones child sacrifice?**

Answer: While the command claims "all the firstborn" of man and beast, the subsequent verses and later Mosaic Law make it abundantly clear that human firstborn were *not* to be sacrificed. Instead, they were to be "redeemed" or bought back. This redemption could be through a monetary payment or, most significantly, through the dedication of the Levites in place of the firstborn sons of Israel ([Numbers 3:12-13](/numbers/3-12-13 "Numbers 3:12-13 - The Levites Consecrated in Place of the Firstborn")). This provision highlights God's abhorrence of child sacrifice, a practice common among pagan nations, and underscores His desire for life and redemption, not death. God consistently condemns child sacrifice throughout the Old Testament (e.g., [Deuteronomy 18:10](/deuteronomy/18-10 "Deuteronomy 18:10 - Abominable Practices")).

**Why did God specifically claim the 'firstborn'?**

Answer: God claimed the firstborn for several interconnected reasons, all rooted in the Exodus event. Firstly, it served as a perpetual memorial of the tenth plague, where God struck down the firstborn of Egypt while sparing Israel's firstborn by the blood of the Passover lamb ([Exodus 12:29-30](/exodus/12-29-30 "Exodus 12:29-30 - The Tenth Plague")). This act powerfully demonstrated His divine power, righteous judgment, and redemptive grace. Secondly, in ancient cultures, the firstborn represented the strength, future, and prime of a family or flock. By claiming the firstborn, God asserted His ultimate ownership and sovereignty over all life and Israel's future. It was a symbolic and tangible way for Israel to acknowledge that their very existence and freedom were gifts from God, demanding their special dedication to Him.

**How does this ancient command apply to all believers today, not just literal firstborn?**

Answer: While the literal command applied to the firstborn of Israel, the underlying theological principles are universal for all who are redeemed by God. The core message is that because God has delivered us from spiritual slavery (sin) through the ultimate sacrifice of Christ, our lives belong to Him. We are called to be "sanctified" or set apart for His purposes, living lives of holiness and dedication, as exhorted in [1 Peter 1:15-16](/1_peter/1-15-16 "1 Peter 1:15-16 - Be Holy, For I Am Holy"). The concept of offering God our "firsts"—our best time, talents, and resources—is a practical outworking of this principle, demonstrating our gratitude and acknowledging His ownership over all aspects of our lives, not just a portion. This command serves as a powerful reminder of our redeemed status and the call to live lives of grateful consecration to our Redeemer.

### CHRIST-CENTERED FULFILLMENT
The command to sanctify the firstborn in [Exodus 13:2](/exodus/13-2 "Exodus 13:2 - The Consecration of the Firstborn") finds its profound fulfillment and ultimate meaning in the person and work of Jesus Christ. Just as the firstborn of Israel were claimed by God as His own through redemption from death, Jesus Christ is presented in the New Testament as the ultimate "Firstborn" in multiple, significant senses. He is the "firstborn over all creation" ([Colossians 1:15](/colossians/1-15 "Colossians 1:15 - Christ as the Firstborn Over All Creation")), signifying His preeminence, unique relationship with the Father, and His role as the agent of creation. More critically, He is the "firstborn from the dead" ([Colossians 1:18](/colossians/1-18 "Colossians 1:18 - Christ the Firstborn from the Dead"); [Revelation 1:5](/revelation/1-5 "Revelation 1:5 - Christ the Firstborn from the Dead")), being the first to rise to an indestructible, glorified life, thereby guaranteeing the resurrection of all who believe in Him.

The redemption of Israel's firstborn through substitution (the Levites or a payment) powerfully foreshadowed the perfect, once-for-all substitutionary sacrifice of Jesus. He is God's ultimate "firstborn" offering, the Lamb of God whose blood provides the true Passover ([1 Corinthians 5:7](/1_corinthians/5-7 "1 Corinthians 5:7 - Christ Our Passover Lamb")), through whom all humanity can be redeemed from the penalty and power of sin and death. Through His life, death, and resurrection, Jesus perfectly fulfills the principle of consecration, perfectly setting Himself apart for God's will and accomplishing the Father's redemptive plan ([John 17:19](/john/17-19 "John 17:19 - Jesus Sanctifies Himself")). Moreover, through faith in Christ, believers become "firstfruits" themselves—a new creation, set apart for God's glory and destined for resurrection life ([James 1:18](/james/1-18 "James 1:18 - We Are a Kind of Firstfruits of His Creatures"); [Romans 8:23](/romans/8-23 "Romans 8:23 - Firstfruits of the Spirit")). Thus, the ancient command points forward to the gospel, where God claims us, not by a legal decree for a specific lineage, but by grace through the precious blood of His own Firstborn Son, Jesus Christ, making us His own treasured possession.

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

Luke 2:23

(As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord;)

Numbers 3:13

Because all the firstborn [are] mine; [for] on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in Israel, both man and beast: mine shall they be: I [am] the LORD.

Deuteronomy 15:19

¶ All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the LORD thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep.

Exodus 22:29

Thou shalt not delay [to offer] the first of thy ripe fruits, and of thy liquors: the firstborn of thy sons shalt thou give unto me.

Exodus 22:30

Likewise shalt thou do with thine oxen, [and] with thy sheep: seven days it shall be with his dam; on the eighth day thou shalt give it me.

Numbers 8:16

For they [are] wholly given unto me from among the children of Israel; instead of such as open every womb, [even instead of] the firstborn of all the children of Israel, have I taken them unto me.

Numbers 8:17

For all the firstborn of the children of Israel [are] mine, [both] man and beast: on the day that I smote every firstborn in the land of Egypt I sanctified them for myself.