"The dedication of the first-born had its origin in the earliest times. God had promised to give the First-born of heaven to save the sinner. This gift was to be acknowledged in every household by the consecration of the first-born son. He was to be devoted to the priesthood, as a representative of Christ among men. DA 51.1"
"Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine."
EGW connects the dedication of the firstborn to God's promise of the Firstborn of heaven (Jesus) and the Exodus command to sanctify the firstborn. The connection is direct and meaningful.
"And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine; 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."
EGW's statement about the dedication of the firstborn is directly related to Numbers 3:12-13, which explains God's claim on the firstborn and the substitution of the Levites.
"In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, “Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.” Exodus 4:22, 23 . DA 51.2"
"And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn:"
EGW directly quotes Exodus 4:22 to support her point about the dedication of the firstborn.
"Moses delivered his message; but the proud king's answer was, “Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.” Exodus 5:2 . The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites. DA 51.3"
"And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go."
Ellen White directly references Exodus 5:2 in this passage.
"After sending this judgment upon Egypt, the Lord said to Moses, “Sanctify unto Me all the first-born, ... both of man and of beast: it is Mine;” “for on the day that I smote all the first-born in the land of Egypt I hallowed unto Me all the first-born in Israel, both man and beast: Mine shall they be: I am the Lord.” Exodus 13:2 ; Numbers 3:13 . After the tabernacle service was established, the Lord chose the tribe of Levi in the place of the first-born of all Israel to minister in the sanctuary. But the first-born were still to be regarded as the Lord's, and were to be bought back by a ransom. DA 51.4"
"Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine."
Ellen White directly references Exodus 13:2 in this passage.
"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."
Ellen White directly references Numbers 3:13 in this passage.
"Thus the law for the presentation of the first-born was made particularly significant. While it was a memorial of the Lord's wonderful deliverance of the children of Israel, it prefigured a greater deliverance, to be wrought out by the only-begotten Son of God. As the blood sprinkled on the doorposts had saved the first-born of Israel, so the blood of Christ has power to save the world. DA 51.5"
"And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it."
EGW draws a parallel between the blood on the doorposts saving the firstborn in Egypt and the blood of Christ saving the world. This is a valid thematic parallel.
"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
EGW connects the deliverance of the firstborn with the giving of God's only begotten Son. This is a valid thematic parallel.