Birthright:
(1.) This word denotes the special privileges and advantages belonging to the first-born son among the Jews. He became the priest of the family. Thus Reuben was the first-born of the patriarchs, and so the priesthood of the tribes belonged to him. That honour was, however, transferred by God from Reuben to Levi (Num 3:12,13; 8:18).
(2.) The first-born son had allotted to him also a double portion of the paternal inheritance (Deu 21:15-17). Reuben was, because of his undutiful conduct, deprived of his birth-right (Gen 49:4; 1Ch 5:1). Esau transferred his birth-right to Jacob (Gen 25:33).
(3.) The first-born inherited the judicial authority of his father, whatever it might be (2Ch 21:3). By divine appointment, however, David excluded Adonijah in favour of Solomon.
(4.) The Jews attached a sacred importance to the rank of "first-born" and "first-begotten" as applied to the Messiah (Rom 8:29; Col 1:18; Hbr 1:4-6). As first-born he has an inheritance superior to his brethren, and is the alone true priest.
Birthright:
burth'-rit (bekhorah, from bekhor, "firstborn"; prototokia): Birthright is the right which naturally belonged to the firstborn son. Where there were more wives than one, the firstborn was the son who in point of time was born before the others, apparently whether his mother was a wife or a concubine. Sarah protests against Ishmael being heir along with Isaac, but it is possible that the bestowal of the rights of the firstborn on Isaac was not due to any law, but rather to the influence of a favorite wife (Ge 21:10). The birthright of the firstborn consisted in the first place of a double portion of what his father had to leave. This probably means that he had a double share of such property as could be divided. We have no certain knowledge of the manner in which property was inherited in the patriarchal age, but it seems probable that the lands and flocks which were the possession of the family as a whole, remained so after the death of the father. The firstborn became head of the family and thus succeeded to the charge of the family property, becoming responsible for the maintenance of the younger sons, the widow or widows, and the unmarried daughters. He also, as head, succeeded to a considerable amount of authority over the other members. Further, he generally received the blessing, which placed him in close and favored covenant-relationship with Yahweh. According to the accounts which have come down to us, all these gifts and privileges could be diverted from the firstborn son. This could happen with his own consent, as in the case of Esau, who sold his birthright to Jacob (Ge 25:29-34), or by the decision of the father, as in the case of Reuben (Ge 48:22; 49:3,4; 1Ch 5:1,2) and of Shimri (1Ch 26:10). In the Deuteronomic version of the law, a provision is made, prohibiting the father from making the younger son the possessor of the birthright, just because his mother was specially beloved (De 21:15-17). The blessing also could be diverted from the eldest son. This was done when Jacob blessed the children of Joseph, and deliberately put the younger before the elder (Ge 48:13,14,17-19); even when the blessing was obtained by the younger son in a fraudulent manner, it could not be recalled (Ge 27). Jacob does not appear to have inherited any of the property of his father, although he had obtained both the birthright and the blessing.
In the New Testament "birthright," prototokia, is mentioned only once (Heb 12:16), where the reference is to Esau. In various passages where our Lord is spoken of as the firstborn, as in Col 1:15-19; Heb 1:2, the association of ideas with the Old Testament conception of birthright is easy to trace.
Written by John Macartney Wilson
← BirthdayBirthright: Belonged to the First Born
Deu 21:15, 16
Birthright: Entitled the Firstborn to a Double Portion of Inheritance
Deu 21:15-17
Birthright: Royal Succession
2Ch 21:3
Birthright: An Honorable Title
Exd 4:22; Psa 89:27; Jer 31:9; Rom 8:29; Col 1:15; Hbr 1:6; 12:23; Rev 1:5
Birthright: Sold by Esau
Gen 25:29-34; 27:36; with Gen 25:33; Hbr 12:16; Rom 9:12, 13
Birthright: Forfeited by Reuben
1Ch 5:1, 2
Birthright: Set Aside
That of Manasseh,
Gen 48:15-20;
Adonijah,
1Ki 2:15;
Hosah's son,
1Ch 26:10.
Birthright: Reference Concerning
See FIRSTBORN
Birthright:
"a birthright" (from protos, "first," tikto, "to beget"), is found in Hbr 12:16, with reference to Esau (cp. prototokos, firstborn). The "birthright" involved pre-eminence and authority, Gen 27:29; 49:3. Another right was that of the double portion, Deu 21:17; 1Ch 5:1, 2. Connected with the "birthright" was the progenitorship of the Messiah. Esau transferred his "birthright" to Jacob for a paltry mess of pottage, profanely despising this last spirtual privilege, Gen. 25; 27. In the historyof the nation God occassionally set aside the "birthright," to show that the objects of His choice depended not on the will of the flesh, but on His own authority. Thus Isaac was preferred to Ishmael, Jacob to Esau, Joseph to Reuben, David to his elder brethren, Solomon to Adonijah.
See FIRSTBORN.
Birthright:
the advantages accruing to the eldest son. These were not definitely fixed in patriarchal times. Great respect was paid to him in the household, and, as the family widened into a tribe, this grew into a sustained authority, undefined save by custom, in all matters of common interest. Thus the "princes" of the congregation had probably rights of primogeniture (Numbers 7:2; 21:18; 25:14). Gradually the rights of the eldest son came to be more definite:
(1.) The functions of the priesthood in the family with the paternal blessing.
(2.) A "double portion" of the paternal property was allotted by the Mosaic law (Deuteronomy 21:16-17).
(3.) The eldest son succeeded to the official authority of the father. The first‐born of the king was his successor by law (2 Chronicles 21:3).
In all these Jesus was the first‐born of the father.
Firstborn; Firstling:
furst'-born, furst'-ling (bekhor; prototokos): The Hebrew word denotes the firstborn of human beings as well as of animals (Ex 11:5), while a word from the same root denotes first-fruits (Ex 23:16). All the data point to the conclusion that among the ancestors of the Hebrews the sacrifice of the firstborn was practiced, just as the firstlings of the flocks and the first-fruits of the produce of the earth were devoted to the deity. The narrative of the Moabite war records the sacrifice of the heir to the throne by Mesha, to Chemosh, the national god (2Ki 3:27). The barbarous custom must have become extinct at an early period in the religion of Israel (Ge 22:12). It was probably due to the influence of surrounding nations that the cruel practice was revived toward the close of the monarchical period (2Ki 16:3; 17:17; 21:6; Jer 7:31; Eze 16:20; 23:37; Mic 6:7). Jeremiah denies that the offering of human beings could have been an instruction from Yahweh (7:31; 19:5).
The prophetic conception of God had rendered such a doctrine inconceivable. Clear evidence of the spiritualization and humanizati0n of religion among the Israelites is furnished in the replacement, at an early stage, of the actual sacrifice of the firstborn by their dedication to the service of Yahweh. At a later stage the Levites were substituted for the firstborn. Just as the firstlings of unclean animals were redeemed with money (Ex 13:13; 34:20), for the dedication of the firstborn was substituted the consecration of the Levites to the service of the sanctuary (Nu 3:11-13,15). On the 30th day after birth the firstborn was brought to the priest by the father, who paid five shekels for the child's redemption from service in the temple (compare Lu 2:27; Mishna Bekhoroth viii.8). For that service the Levites were accepted in place of the redeemed firstborn (Nu 3:45). See note. According to Ex 22:29-31 the firstborn were to be given to Yahweh. (The firstborn of clean animals, if free from spot or blemish, were to be sacrificed after eight days, Nu 18:16 ff.) This allusion to the sacrifice of the firstborn as part of the religion of Yahweh has been variously explained. Some scholars suspect the text, but in all probability the verse means no more than similar references to the fact that the firstborn belonged to Yahweh (Ex 13:2; 34:19). The modifying clause, with regard to the redemption of the firstborn, has been omitted. The firstborn possessed definite privileges which were denied to other members of the family. The Law forbade the disinheriting of the firstborn (De 21:15-17). Such legislation, in polygamous times, was necessary to prevent a favorite wife from exercising undue influence over her husband in distributing his property, as in the case of Jacob (Ge 25:23). The oldest son's share was twice as large as that of any other son. When Elisha prayed for a double portion of Elijah's spirit, he simply wished to be considered the firstborn, i.e. the successor, of the dying prophet. Israel was Yahweh's firstborn (Ex 4:22 privileges. She occupied a unique position in virtue of the special relationship between Yahweh and the nation. In three passages (Ro 8:29; Col 1:15; Heb 1:6), Jesus Christ is the firstborn-among many brethren (Ro 8:29); of every creature (Col 1:16). This application of the term to Jesus Christ may be traced back to Ps 89:27 where the Davidic ruler, or perhaps the nation, is alluded to as the firstborn of Yahweh.
NOTE-The custom of redeeming the firstborn son is preserved among the Jews to this day. After thirty days the father invites the "Kohen," i.e. a supposed descendant of Aaron, to the house. The child is brought and shown to the "Kohen," and the father declares the mother of the child to be an Israelite. If she is a "Kohen," redemption is not necessary. The "Kohen" asks the father which he prefers, his child or the five shekels; the father answers that he prefers his son, and pays to the "Kohen" a sum equivalent to five shekels. After receiving the redemption-money, the "Kohen" puts his hands on the child's head and pronounces the Aaronite blessing (Nu 6:22-27).
Written by Thomas Lewis
See CHILD
See CIRCUMCISION
See FIRST-BEGOTTEN
See PLAGUES OF EGYPT
← First-FruitsFirstling →
He is a cross pendant.
He is engraved with a unique Number.
He will mail it out from Jerusalem.
He will be sent to your Side.
Emmanuel
Bible Verses About Welcoming ImmigrantsEmbracing the StrangerAs we journey through life, we often encounter individuals who are not of our nationality......
Who We AreWhat We EelieveWhat We Do
2025 by iamachristian.org,Inc All rights reserved.
