Exodus 13:1-6

The Law of the Firstborn

13:1 ¹ The Lord spoke ²  to Moses: 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 

13:3 Moses said to the people, “Remember ⁶  this day on which you came out from Egypt, from the place where you were enslaved, ⁷  for the Lord brought you out of there ⁸  with a mighty hand – and no bread made with yeast may be eaten. ⁹  13:4 On this day, ¹⁰  in the month of Abib, ¹¹  you are going out. ¹² 

13:5 When ¹³  the Lord brings you to the land of the Canaanites, Hittites, Amorites, Hivites, and Jebusites, which he swore to your fathers to give you, a land flowing with milk and honey, ¹⁴  then you will keep ¹⁵  this ceremony ¹⁶  in this month. 13:6 For seven days ¹⁷  you must eat ¹⁸  bread made without yeast, and on the seventh day there is to be ¹⁹  a festival to the Lord.

[13:1]  ¹ sn This next section seems a little confusing at first glance: vv. 1 and 2 call for the dedication of the firstborn, then vv. 3-10 instruct concerning the ritual of the Feast of Unleavened Bread, and then vv. 11-16 return to the firstborn. B. Jacob (Exodus, 360) explains that vv. 3-16 contain a sermon, in which Moses “began his speech by reminding the people of the events which had just occurred and how they would be recalled by them in the future,” and then he explained the rulings that went along with it. So the first two verses state the core of the sermon, a new command calling for the redeemed (firstborn) to be sanctified. The second portion stresses that God requires the redeemed to remember their redemption by purifying themselves (3-10). The third section (11-16) develops the theme of dedication to Yahweh. The point is that in view of God’s mighty redemption, the redeemed (represented by the firstborn) must be set apart for Yahweh’s service.

[13:1]  ² tn Heb “and Yahweh spoke.”

[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]  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.”

[13:3]  ⁶ tn The form is the infinitive absolute of זָכַר (zakhar, “remember”). The use of this form in place of the imperative (also found in the Decalogue with the Sabbath instruction) stresses the basic meaning of the root word, everything involved with remembering (emphatic imperative, according to GKC 346 §113.bb). The verb usually implies that there will be proper action based on what was remembered.

[13:3]  ⁷ tn Heb “from a house of slaves.” “House” is obviously not meant to be literal; it indicates a location characterized by slavery, a land of slaves, as if they were in a slave house. Egypt is also called an “iron-smelting furnace” (Deut 4:20).

[13:3]  ⁸ tn Heb “from this” [place].

[13:3]  ⁹ tn The verb is a Niphal imperfect; it could be rendered “must not be eaten” in the nuance of the instruction or injunction category, but permission fits this sermonic presentation very well – nothing with yeast may be eaten.

[13:4]  ¹⁰ tn The word הַיּוֹם (hayyom) means literally “the day, today, this day.” In this sentence it functions as an adverbial accusative explaining when the event took place.

[13:4]  ¹¹ sn Abib appears to be an old name for the month, meaning something like “[month of] fresh young ears” (Lev 2:14 [Heb]) (S. R. Driver, Exodus, 106). B. Jacob (Exodus, 364) explains that these names were not precise designations, but general seasons based on the lunar year in the agricultural setting.

[13:4]  ¹² tn The form is the active participle, functioning verbally.

[13:5]  ¹³ tn Heb “and it will be when.”

[13:5]  ¹⁴ tn See notes on Exod 3:8.

[13:5]  ¹⁵ tn The verb is וְעָבַדְתָּ (vÿ’avadta), the Qal perfect with a vav (ו) consecutive. It is the equivalent of the imperfect tense of instruction or injunction; it forms the main point after the temporal clause – “when Yahweh brings you out…then you will serve.”

[13:5]  ¹⁶ tn The object is a cognate accusative for emphasis on the meaning of the service – “you will serve this service.” W. C. Kaiser notes how this noun was translated “slavery” and “work” in the book, but “service” or “ceremony” for Yahweh. Israel was saved from slavery to Egypt into service for God as remembered by this ceremony (“Exodus,” EBC 2:383).

[13:6]  ¹⁷ tn Heb “Seven days.”

[13:6]  ¹⁸ tn The imperfect tense functions with the nuance of instruction or injunction. It could also be given an obligatory nuance: “you must eat” or “you are to eat.” Some versions have simply made it an imperative.

[13:6]  ¹⁹ tn The phrase “there is to be” has been supplied.