Exo 13:1-2 | KD | STEP | Sanctification of the first-born, and Promulgation of the Law for the Feast of Mazzoth. - , Exo 13:2. The sanctification of the first-born was closely connected with the Passover. By this the deliverance of the Israelitish first-born was effected, and the object of this deliverance was their sanctification. Because Jehovah had delivered the first-born of Israel, they were to be sanctified to Him. If the Israelites completed their communion with Jehovah in the Passover, and celebrated the commencement of their divine standing in the feast of unleavened bread, they gave uninterrupted effect to their divine sonship in the sanctification of the first-born. For this reason, probably, the sanctification of the first-born was commanded by Jehovah at Succoth, immediately after the Exodus, and contemporaneously with the institution of the seven days’ feast of Mazzoth (cf. ), so that the place assigned it in the historical record is the correct one; whereas the divine appointment of the feast of Mazzoth had been mentioned before (Exo 12:15.), and the communication of that appointment to the people was all that remained to be mentioned here.

‏ Exodus 13:1-2

Sanctification of the first-born, and Promulgation of the Law for the Feast of Mazzoth. - Exo 13:1, Exo 13:2. The sanctification of the first-born was closely connected with the Passover. By this the deliverance of the Israelitish first-born was effected, and the object of this deliverance was their sanctification. Because Jehovah had delivered the first-born of Israel, they were to be sanctified to Him. If the Israelites completed their communion with Jehovah in the Passover, and celebrated the commencement of their divine standing in the feast of unleavened bread, they gave uninterrupted effect to their divine sonship in the sanctification of the first-born. For this reason, probably, the sanctification of the first-born was commanded by Jehovah at Succoth, immediately after the Exodus, and contemporaneously with the institution of the seven days’ feast of Mazzoth (cf. Exo 2:15), so that the place assigned it in the historical record is the correct one; whereas the divine appointment of the feast of Mazzoth had been mentioned before (Exo 12:15.), and the communication of that appointment to the people was all that remained to be mentioned here. Exo 13:2

Every first-born of man and beast was to be sanctified to Jehovah, i.e., given up to Him for His service. As the expression, “all the first-born,” applied to both man and beast, the explanation is added, “everything that opens the womb among the Israelites, of man and beast.” כּל־רחם פּטר for רחם כּל־פּטת (Exo 13:12): כּל is placed like an adjective after the noun, as in Num 8:16, כּל בּכור for בּכור־כּל, διανοῖγον πᾶσαν μήτραν for πᾶν διανοῖγον μήτραν (Exo 13:12, lxx). הוּא לי: “it is Mine,” it belongs to Me. This right to the first-born was not founded upon the fact, that “Jehovah was the Lord and Creator of all things, and as every created object owed its life to Him, to Him should its life be entirely devoted,” as Kurtz maintains, though without scriptural proof; but in Num 3:13 and Num 8:17 the ground of the claim is expressly mentioned, viz., that on the day when Jehovah smote all the first-born of Egypt, He sanctified to Himself all the first-born of the Israelites, both of man and beast. Hence the sanctification of the first-born rested not upon the deliverance of the first-born sons from the stroke of the destroyer through the atoning blood of the paschal lamb, but upon the fact that God sanctified them for Himself at that time, and therefore delivered them. But Jehovah sanctified the first-born of Israel to Himself by adopting Israel as His first-born son (Exo 4:22), or as His possession. Because Israel had been chosen as the nation of Jehovah, its first-born of man and beast were spared, and for that reason they were henceforth to be sanctified to Jehovah. In what way, is more clearly defined in Num 8:12.