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

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.

Sanctify unto me every firstborn that openeth the womb among the children of Israel, as well of men as of beasts: for they are all mine.

Hallow unto me every firstborn, whatever breaketh open the womb among the children of Israel, of man and of cattle: it is mine.

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

Sanctify to Me every first-born, opening any womb among the sons of Israel, among man and among beast; it is Mine.'

Let the first male child of every mother among the children of Israel be kept holy for me, even the first male birth among man or beast; for it is mine.

'Sanctify unto Me all the first-born, whatsoever opens the womb among the children of Israel, both of man and of beast, it is Mine.'

"Sanctify to me every firstborn which opens the womb among the sons of Israel, as much of men as of cattle. For they are all mine."

Sanctifica mihi primogenitum: quicquid apetit vulvam in filiis Israel, tam in hominibus quam in jumentis, meum est.

Sanctify unto me all the first-born. This also refers to the First Commandment, because God asserts His right over the first-born, lest the recollection of their redemption should ever be lost. For thus were the Israelites admonished that they must honor that God by whose grace they had escaped in safety from the common destruction of Egypt, and, moreover, that they were rescued by His special blessing, in order that they should consecrate themselves to God their Deliverer. For the offering which He here requires, was a mark of separation between them and the heathen nations. [1] The first-born is called the opening of the womb, because it is the beginning of generation. The expression, "among the children of Israel," when he is speaking of brutes, as well as of their own offspring and children, is meant to distinguish the wild beasts from the tame and domestic animals. But although He commands only the first-born of the race of Abraham to be offered to Him, still this must undoubtedly be extended to the sanctification of the whole people; for whilst He says, that the first-born were His, because they especially owed their preservation to His mercy, yet for the same reason he signifies that all were His own.

Footnotes

1 - Omitted in Fr.

Sanctify unto me - The command is addressed to Moses. It was to declare the will of God that all firstborn were to be consecrated to Him, set apart from all other creatures. The command is expressly based upon the Passover. The firstborn exempt from the destruction became in a new and special sense the exclusive property of the Lord: the firstborn of man as His ministers, the firstborn of cattle as victims. In lieu of the firstborn of men the Levites were devoted to the temple services.

Sanctify unto me all the first-born - To sanctify, קדש kadash, signifies to consecrate, separate, and set apart a thing or person from all secular purposes to some religious use; and exactly answers to the import of the Greek ἁγιαζω, from a, privative, and γη, the earth, because every thing offered or consecrated to God was separated from all earthly uses. Hence a holy person or saint is termed ἁγιος, i.e., a person separated from the earth; one who lives a holy life, entirely devoted to the service of God. Thus the persons and animals sanctified to God were employed in the service of the tabernacle and temple; and the animals, such as were proper, were offered in sacrifice.
The Hindoos frequently make a vow, and devote to an idol the first-born of a goat and of a man. The goat is permitted to run wild, as a consecrated animal. A child thus devoted has a lock of hair separated, which at the time appointed is cut off and placed near the idol. Hindoo women sometimes pray to Gunga (the Ganges) for children, and promise to devote the first-born to her. Children thus devoted are cast into the Ganges, but are generally saved by the friendly hand of some stranger - Ward's Customs.
Whatsoever openeth the womb - That is, the first-born, if a male; for females were not offered, nor the first male, if a female had been born previously. Again, if a man had several wives, the first-born of each, if a male, was to be offered to God. And all this was done to commemorate the preservation of the first-born of the Israelites, when those of the Egyptians were destroyed.

Sanctify unto me all the firstborn,.... That is, of males, as the Targum of Jonathan adds, for those, and not females, were only either sacrificed or redeemed, see Exodus 13:12, and this sanctification of them to the Lord signifies the separation or devoting of them to the service of God; if the firstborn of clean creatures they were to be sacrificed, if unclean to be redeemed with a price, and so the firstborn of men, because it was not lawful to sacrifice them; and the money for the redemption of them was given to the priests, the ministers of the Lord, and so to him; who these first, born were is further explained:
whatsoever openeth the womb among the children of Israel, both of man and of beast; that is, if a male; for, if a female, though it openeth the womb, was not reckoned a firstborn, because not to be offered; nor even a male after the birth of a female, because that openeth not the womb; and so if a man married a widow, and she had had children by her former husband, though she should bring him a son, which was his firstborn, yet not being her's, and not opening the womb, was not subject to this law; but if a man married several wives one after another, or together, who had never been married before, or had had no children; if each of them brought him a son at first birth, they were all of them firstborn, and to be sanctified to the Lord; but the Jews say (u), if a woman at her first birth brought forth a male and a female, the father was free from this law of the redemption of the firstborn, because the female might come forth first: this phrase, "among the children of Israel", shows that this law only belonged to them, and not to the Gentiles; wherefore the Jewish doctors say (w), if a man buys cattle of an Heathen, and sells to him, or is in partnership with him, and gives and takes of him, he is free from the law of the firstborn; for it is said "among the Israelites", and not among others:
it is mine: all creatures, man and beast, are the Lord's by creation; but these firstborn were his in a peculiar manner, and which he reserved to himself, to his own use and service; and the people of Israel were under great obligation to devote them to him, since he had spared all their firstborn, when all the firstborn of the Egyptians, both man and beast, were destroyed: this may denote the special and peculiar interest the Lord has in the general assembly and church of the firstborn, whose names are written in heaven, through the special, particular, and eternal choice of them in Christ, and the redemption of them to him by the price of his blood; and who, on account both of their election of God, and redemption by Christ, are laid under obligation to give up themselves to God, a holy, living, and acceptable sacrifice, which is but their reasonable service.
(u) Misn. Becorot, c. 8. sect. 4, 5. & Bartenora in ib. (w) lbid. c. 2. sect. 1.

THE FIRST-BORN SANCTIFIED. (Exodus 13:1-2)
Sanctify unto me all the first-born--To "sanctify" means to "consecrate," to "set apart" from a common to a sacred use. The foundation of this duty rested on the fact that the Israelites, having had their first-born preserved by a distinguishing act of grace from the general destruction that overtook the families of the Egyptians, were bound in token of gratitude to consider them as the Lord's peculiar property (compare Hebrews 12:23).

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 (Exodus 13:12): כּל is placed like an adjective after the noun, as in Numbers 8:16, כּל בּכור for בּכור־כּל, διανοῖγον πᾶσαν μήτραν for πᾶν διανοῖγον μήτραν (Exodus 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 Numbers 3:13 and Numbers 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 (Exodus 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 Numbers 8:12.

Sanctify to me all the first - born - The parents were not to look upon themselves as interested in their first - born, till they had first solemnly presented them to God, and received them back from him again. It is mine - By a special right, being by my singular favour preserved from the common destruction.