Exodus 34 20

Exodus 34:20 kjv

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.

Exodus 34:20 nkjv

But the firstborn of a donkey you shall redeem with a lamb. And if you will not redeem him, then you shall break his neck. All the firstborn of your sons you shall redeem. "And none shall appear before Me empty-handed.

Exodus 34:20 niv

Redeem the firstborn donkey with a lamb, but if you do not redeem it, break its neck. Redeem all your firstborn sons. "No one is to appear before me empty-handed.

Exodus 34:20 esv

The firstborn of a donkey you shall redeem with a lamb, or if you will not redeem it you shall break its neck. All the firstborn of your sons you shall redeem. And none shall appear before me empty-handed.

Exodus 34:20 nlt

A firstborn donkey may be bought back from the LORD by presenting a lamb or young goat in its place. But if you do not buy it back, you must break its neck. However, you must buy back every firstborn son. "No one may appear before me without an offering.

Exodus 34 verses

Exodus 34 20 Meaning

This verse establishes laws concerning the consecration of all firstborn, both animal and human, to the Lord, rooted in God's saving act during the Passover in Egypt. For the firstborn of an unclean animal like an ass, redemption through a clean sacrificial animal (a lamb) is required; otherwise, it must be destroyed to acknowledge its consecration without profanation. Crucially, all firstborn sons must be redeemed, preventing human sacrifice. Finally, it commands that when appearing before the Lord, specifically at the pilgrim festivals, one must bring an offering and not come empty-handed, signifying reverence, gratitude, and acknowledgment of God's provision.

Exodus 34 20 Context

Exodus 34 details the renewal of the covenant between God and Israel after the devastating incident of the golden calf. Moses has ascended Mount Sinai a second time, having shattered the first set of tablets due to Israel's idolatry. Here, God reiterates key commandments and principles, particularly those establishing Israel's unique relationship with Him and their separation from surrounding pagan cultures. This verse appears within a list of statutes that immediately follow God’s declaration of His character (Ex 34:5-7) and the command to not make treaties with the Canaanites or worship their gods (Ex 34:15-16). The laws regarding firstborn and appearing before God at festivals emphasize worship of Yahweh alone, establishing a structured spiritual life for the covenant community. Historically, the law ensures that Israel stands in stark contrast to Canaanite practices of child sacrifice by demanding redemption rather than destruction for human firstborn, while consecrating all firstborn life to the Lord who delivered them from Egypt.

Exodus 34 20 Word analysis

• But (וְ - ve): A simple conjunctive "and" or "but," introducing a specific instruction that often stands in slight contrast or further elaboration to previous general commands regarding offerings. It marks a transition to particular details of consecration.
• the firstborn (בְּכוֹר - bekhor): Denotes the first offspring from any womb. In ancient Near Eastern thought and Hebrew culture, the firstborn held a special, often privileged or consecrated status, symbolizing the initial strength and productivity. Here, it refers to God's proprietorship, asserting His claim over all that initiates life. Its consecration is rooted in the Exodus, where God spared Israel's firstborn while striking Egypt's (Ex 13:13).
• of an ass (חֲמוֹר - chamor): Refers to a donkey or ass, which was considered an unclean animal under the Mosaic Law. This detail is crucial because unclean animals could not be offered as sacrifices to God. This highlights the distinction between animals that can be offered for sacrifice and those that require a substitute or destruction due to their uncleanness but nonetheless being a "firstborn" subject to God's claim.
• you shall redeem (תִּפְדֶּה - tifdeh): From the root פדה (padah), meaning "to ransom," "buy back," "deliver," or "set free by payment." This signifies that a life subject to God's ownership can be exchanged for something else of value. It emphasizes God's allowance for substitution rather than destruction for unclean creatures or a high premium (like human life), demonstrating His mercy and covenant principle.
• with a lamb (בְּשֶׂה - besah): Refers to a young sheep or goat, which was a clean and acceptable animal for sacrifice and redemption. This substitution ritual cleanses and consecrates the unclean firstborn to the Lord through a sinless, clean animal, prefiguring the ultimate substitutionary atonement.
• or if you will not redeem it (וְאִם לֹא תִפְדֶּה - ve'im lo tifdeh): Offers an alternative for those unable or unwilling to redeem. It stresses the absoluteness of the command concerning God's claim on all firstborn. There are no other options.
• then you shall break its neck (וַעֲרַפְתּוֹ - va'arafto): From the root ערף (ʿarap), meaning "to break the neck" or "behead." This gruesome instruction indicates the decisive destruction required for an unclean firstborn animal that cannot be redeemed. It underscores that what belongs to God but cannot be ritually consecrated by substitution must be nullified, preventing its profane use while acknowledging God's ultimate claim over its life. This command also removes the possibility of a general offering of unclean animals.
• All the firstborn (כָּל בְּכוֹר - kol bekhor): A strong universal qualifier, reinforcing God’s ownership of every single firstborn.
• of your sons (בָּנֶיךָ - baneykha): Specifically highlights human firstborn males. This is the most crucial part of the command, directly forbidding human sacrifice, a common practice in surrounding pagan cultures, and establishing God's protective and redemptive character. It points back to God saving Israel's firstborn in Egypt through the Passover.
• you shall redeem (תִּפְדֶּה - tifdeh): Reiterates the concept of redemption for human firstborn. The act of redemption served as a perpetual reminder of God's grace in saving their lives during the Passover and His claim on them. This protected Israelite children from the barbaric child sacrifices of Canaanite religion.
• And none shall appear before Me (וְלֹא יֵרָאוּ פָנַי - ve’lo yera’u fanai): A prescriptive negative command concerning presence at sacred observances, especially the three annual pilgrim festivals (Passover, Weeks, Tabernacles). It mandates respectful attendance. The phrasing "appear before Me" often signifies an encounter with God's presence at His sanctuary.
• empty-handed (רֵיקָם - reyqam): Literally "empty" or "naked," without a gift, offering, or tribute. This implies that approaching God's presence, especially during prescribed festivals, necessitates bringing an offering. It reflects gratitude, homage, and an acknowledgment that all blessings flow from God; therefore, one should offer a portion back to Him in thanks and worship. It’s an act of respect and covenant fidelity.

Exodus 34 20 Bonus section

The repeated emphasis on the firstborn, especially human firstborn, within the covenant renewal context serves as a constant reminder of God's redemptive act in the Passover. It signifies that Israel's very existence as a nation consecrated to God is founded on His gracious choice and deliverance. The system of redeeming unclean animals or human firstborn illustrates God's provision for substitution where direct offering is not permissible or desired, revealing His character as one who desires to preserve life rather than destroy it. This concept of redemption through substitution is a profound theological theme that runs throughout the Old Testament and finds its ultimate fulfillment in Jesus Christ, the perfect Lamb of God who offered Himself as the ultimate redemption for all humanity (Heb 9:12, 1 Pet 1:18-19).

Exodus 34 20 Commentary

Exodus 34:20 forms a crucial part of the renewed covenant statutes, deeply embedding theological principles within Israelite ritual law. It underscores God's absolute sovereignty and ownership over all life, particularly that which "opens the womb," a claim established during the dramatic Exodus deliverance when He spared Israel's firstborn. For unclean animals, such as the ass, the requirement for redemption by a lamb (a clean animal) or destruction serves as a powerful symbol of substitutionary sacrifice and the separation between the sacred and profane. What belongs to God but cannot be consecrated by sacrifice must be nullified. This principle finds its ultimate expression in Christ's redeeming work, where the pure Lamb of God perfectly substitutes for the defiled, making eternal redemption possible.

Crucially, the explicit command to redeem firstborn sons directly contrasts with the abhorrent practice of child sacrifice prevalent among surrounding pagan nations (e.g., to Molech). God forbids this practice by commanding redemption, thereby preserving life and underscoring His holiness and covenant mercy. The redemption payment for sons (later detailed as five shekels of silver in Numbers 18:16) serves as a constant memorial of divine grace and deliverance.

The final clause, "And none shall appear before Me empty-handed," extends beyond the firstborn laws to encompass a broader principle of worship. When Israel gathered for the appointed pilgrim festivals, they were to bring offerings in proportion to their blessings. This wasn't merely a tax, but an act of worship, expressing gratitude, dependence, and reverence for the Provider. It acknowledges God as the source of all provision and calls for an active, tangible expression of faith and love in His presence. It warns against a complacent or entitled approach to worship, fostering a heart of generous giving and grateful humility before the Lord.