Birthright

People's Dictionary of the Bible

Birthright.  Genesis 25:31. The first-born son among the Jews enjoyed special privileges above his brethren, and these privileges were hence called his birthright, or his right by birth. Among these privileges were: great dignity,  Genesis 49:3; a double portion of his father's estate,  Deuteronomy 21:17; and, in the royal families, usually succession to the kingdom,  2 Chronicles 21:3; consecration to the Lord,  Exodus 22:29. In consequence of this fact—that God had taken the Levites from among the children of Israel, instead of all the first-born, to serve him as priests—the first-born of the other tribes were to be redeemed at a valuation made by the priest, not exceeding five shekels, from serving God in that capacity.  Numbers 18:15-16; comp.  Luke 2:22 ff.— Horne'S Introduction. The eldest son seems to have been regarded, in the father's absence, as in some respects his representative. A father might direct how his property should be distributed after his death, hough it interfered with ordinary customs; but we hear nothing of the will in a technical sense in the Bible, until we come to the epistle to the Galatians. Daughters were generally left portionless, it being expected that they would be provided for by the eldest brother or by their husbands. When there were no sons, however, they became joint heirs of their father's estate, providing they did not marry outside the family line. Even then they might claim their portion if the husband took the family name of his wife. In cases where there were only daughters in the family, and they unmarried, their names were entered in the registers of families as representatives of the father's house. See Bissell'S Biblical Antiquities. The paternal blessing was also in a peculiar sense the right of the first-born, though the right itself and all the blessings of it might be forfeited or transferred, as in the case of Jacob and Esau,  Genesis 25:33; Reuben and Joseph,  1 Chronicles 5:1. But by whomsoever enjoyed, it was regarded as invested with great dignity and superiority. The Jews attached a sacred import to the title "first-born." Hence the peculiar force and appropriateness of the titles "first-born," "first-begotten," given to the divine Redeemer.  Romans 8:29;  Colossians 1:18;  Hebrews 1:2;  Hebrews 1:4;  Hebrews 1:6.

Fausset's Bible Dictionary

A double portion fell to the firstborn, compare  Deuteronomy 21:15-17, whence Joseph's two sons, who received the birthright forfeited by Reuben the firstborn, were counted as heads of the tribes Ephraim and Manasseh ( Genesis 48:5-6;  Genesis 48:22;  Genesis 49:4;  1 Chronicles 5:1). The "princes" of the congregation were so probably by primogeniture ( Numbers 7:2;  Numbers 21:18). The rebellion of the Reubenite leaders, Dathan and Abiram, may have arisen through jealousy at the preeminence which others enjoyed above them, Reuben their first father baring had originally the primogeniture; compare  Numbers 16:1-2, with  Numbers 26:5-9. Esau transferred his birthright to Jacob for a paltry mess of pottage, profanely setting at nought what was the spiritual privilege connected with it, the being progenitor of the promised Messiah ( Genesis 25:33;  Hebrews 12:16-17).

It is striking how often God set aside the birthright, in order to show that the objects of His choice are "born not of bloods (Greek natural descents), nor of the will of the flesh, nor of the will of man, but of God" ( John 1:13).Thus Isaac is preferred to Ishmael, Jacob to Esau, Joseph to Reuben, David to his elder brothers. Solomon to Adonijah the elder of the two ( 1 Kings 2:15). Ordinarily the firstborn inherited the throne ( 2 Chronicles 21:3), typifying Messiah the "first begotten" of the Father, "the Firstborn among many brethren," and Heir of all things ( Romans 8:29;  Hebrews 1:6). All the firstborn of Israel were claimed by Jehovah as His, He having saved them when Egypt's firstborn were slain ( Exodus 22:29). He allowed them to be redeemed, and the tribe of Levi to serve Him in their stead ( Numbers 3:12-13). The whole nation was God's firstborn among all the peoples ( Exodus 4:22). The spiritual Israel in a still higher sense is "the church of the first born written in heaven" (enrolled as its citizens in the book of life) ( Hebrews 12:23;  James 1:18;  Revelation 14:1-4).

Watson's Biblical & Theological Dictionary

or Primogeniture the right of the first-born or eldest son. The birthright, or right of primogeniture, had many privileges annexed to it. The first-born was consecrated to the Lord,  Exodus 22:29; had a double portion of the estate allotted him,  Deuteronomy 21:17; had a dignity and authority over his brethren,  Genesis 49:3; succeeded in the government of the family or kingdom,  2 Chronicles 21:3; and, as some with good reason suppose, in ancient times to the priesthood or chief government in matters, ecclesiastical. Jacob, having bought Esau's birthright, acquired a title to the particular blessing of his dying father; and, accordingly, he had consigned to him the privilege of the covenant which God made with Abraham, that from his loins the Messiah should spring; a prerogative which descended to his posterity. Reuben forfeited the blessings of his birthright, as we see by the express declaration of his father Jacob, in his benediction of his children,  Genesis 49:1 , &c, for the crime of incest with his father's concubine, on account of which his tribe continued all along in obscurity; while the priesthood was conferred on Levi, the government on Judah, and the double portion on Joseph, to descend to their respective tribes. And this preeminence of the first born took place from the beginning, and as much belonged to Cain, before his forfeiture of it, as it did to Reuben before his. See  Genesis 4:7;  Genesis 49:3 . Thus the patriarchs, Abraham, Isaac, and Jacob, offered sacrifices, and were priests as well as kings in their respective families,  Genesis 12:7-8;  Genesis 13:18;  Genesis 17:7;  Genesis 26:25;  Genesis 31:54;  Genesis 35:7 . Job, in Arabia, acted in the same capacity,  Job 1:5; and it is highly probable that, among the ancient Heathen nations in general, the first-born were entitled not only to the civil authority, but also to the priesthood. This seems to have been the case in Egypt, in the time of Moses: and hence Jehovah's destroying their first- born, as it was the last miracle wrought in that country before the Exodus, so was it the most dreadful, and most effectual in prevailing on Pharaoh and the Egyptians to dismiss the Israelites.

Vine's Expository Dictionary of NT Words

1: Πρωτοτόκια (Strong'S #4415 — Noun Neuter — protokia — pro-tot-ok'-ee-ah )

"a birthright" (from protos, "first," tikto, "to beget"), is found in  Hebrews 12:16 , with reference to Esau (cp. prototokos, firstborn). The "birthright" involved pre-eminence and authority,  Genesis 27:29;  49:3 . Another right was that of the double portion,  Deuteronomy 21:17;  1—Chronicles 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 privilge,  Genesis 25;  27 . In the history of 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.

American Tract Society Bible Dictionary

The privilege of the firstborn son. Among the Hebrews, as indeed among most other nations, the firstborn enjoyed particular privileges; and wherever polygamy was tolerated, it was highly necessary to fix them,  Deuteronomy 21:15-17 . Besides the father's chief blessing,  Genesis 27:1-46 , and various minor advantages, the firstborn son was, first, specially consecrated to the Lord,

  Exodus 13:11-16   22:29; and the firstborn son of a priest succeeded his father in the priestly office. Among the sons of Jacob, Reuben the firstborn forfeited the right of the firstborn,  Genesis 35:22   49:3,4 , and God gave it to Levi,  Numbers 3:12,13   8:18 . Secondly, the firstborn was entitled to a share of his father's estate twice as large as any of the other brethren received,  Deuteronomy 21:17 . Thirdly, he succeeded to the official dignities and rights of his father,  2 Chronicles 21:3 . In some of these privileges there is an allusion to Him, who is "the firstborn among many brethren,"  Romans 8:29   Colossians 1:18   Hebrews 1:2-6 . Universal dominion is his, and an everlasting priesthood.

Smith's Bible Dictionary

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;  Numbers 21:18;  Numbers 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.

Easton's Bible Dictionary

The Jews attached a sacred importance to the rank of "first-born" and "first-begotten" as applied to the Messiah ( Romans 8:29;  Colossians 1:18;  Hebrews 1:4-6 ). As first-born he has an inheritance superior to his brethren, and is the alone true priest.

Copyright Statement These dictionary topics are from M.G. Easton M.A., DD Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain.

Bibliography Information Easton, Matthew George. Entry for 'Birthright'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/b/birthright.html. 1897.

King James Dictionary

BIRTH'RIGHT, n. birth and right. Any right or privilege, to which a person is entitled by birth, such as an estate descendible by law to an heir, or liberty under a free constitution.

Esau, for a morsel, sold his birthright.  Hebrews 12

It may be used in the sense of primogeniture,or the privilege of the first born, but is applicable to any right which results from descent.

Wilson's Dictionary of Bible Types

 Hebrews 12:16 (a) This is an illustration of that to which every believer is entitled, the very best of Heaven and the sweetest blessings of earth. When a person becomes GOD's child through faith in Christ Jesus he receives certain birthright privileges and the Lord wants him to take hold of these and to possess them in his daily life.

Webster's Dictionary

(n.) Any right, privilege, or possession to which a person is entitled by birth, such as an estate descendible by law to an heir, or civil liberty under a free constitution; esp. the rights or inheritance of the first born.

Holman Bible Dictionary

 Genesis 25:29-34 Deuteronomy 21:15-17

Hastings' Dictionary of the Bible

Birthright . See Firstborn.

Hastings' Dictionary of the New Testament

See First-born.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

( בְּכוֹרָה , Bekorah'; Sept. and N.T. Τὰ Πρωτοτόκια ) denotes the special privileges and advantages belonging to the first-born (q.v.) among the I Hebrews. These were not definitely settled in the patriarchal times, but gradually became defined to include the following peculiar rights:

1. The functions of priesthood in the family. The eldest son naturally became the priest in virtue of his priority of descent, provided no blemish or defect attached to him. The theory that he was the priest of the family rests on no scriptural statement, and the rabbins appear divided on the question (see Hottinger's Note on Goodwin's Moses And Aaron, i, 1; Ugolini, 3:53). 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;  Numbers 21:18;  Numbers 25:14). Reuben was the first-born of the twelve patriarchs, and therefore the honor of the priesthood belonged to his tribe. God, however, transferred it from the tribe of Reuben to that of Levi ( Numbers 3:12-13;  Numbers 8:18). Hence the firstborn of the other tribes were redeemed from serving God as priests by a sum not exceeding five shekels. Being presented before the Lord in the temple, they were redeemed immediately after the thirtieth day from their birth ( Numbers 18:15-16;  Luke 2:22). It is to be observed that only the first-born who were fit for the priesthood (i.e. such as had no defect, spot, or Llemish) were thus presented to the priest.

2. A " double portion" of the paternal property was allotted by the Mosaic law ( Deuteronomy 21:15-17), nor could the caprice of the father deprive him of it. There is some difficulty in determining precisely what is meant by a double portion. Some suppose that half the inheritance was received by the elder brother, and that the other half was equally divided among the remaining brethren. This is not probable. The rabbins believe that the elder brother received twice as much as any of the rest, and there is no reason to doubt the correctness of this opinion. When the first-born died before his father's property was divided, and left children, the right of the father descended to the children, and not to the brother next of age. Such was the inheritance of Joseph, his sons reckoning with his brethren, and becoming heads of tribes. This seems to explain the request of Elisha for a " double portion" of Elijah's spirit ( 2 Kings 2:9). Reuben, through his unfilial conduct, was deprived of the birthright ( Genesis 49:4;  1 Chronicles 5:1). It is likely that some remembrance of this lost pre- eminence stirred the Reubenite leaders of Korah's rebellion ( Numbers 16:1-2;  Numbers 26:59). Esau's act, transferring his right to Jacob, was allowed valid ( Genesis 25:33).

3. The first-born son succeeded to the official authority possessed by his father. If the latter was a king, the former was regarded as his legitimate successor, unless some unusual event or arrangement interfered ( 2 Chronicles 21:3). After the law was given through Moses, the right of primogeniture could not be transferred from the first-born to a younger child at the father's option. In the patriarchal age, however, it was in the power of the parent thus to convey it from the eldest to another child ( Deuteronomy 21:15-17;  Genesis 25:31-32). David, nevertheless, by divine appointment, excluded Adonijah in favor of Solomon, which deviation from rule was indicated by the anointing (Goodwin, 1. c. 4, with Hottinger's notes). The first-born of a line is often noted in the early scriptural genealogies, e.g.  Genesis 22:21;  Genesis 25:13;  Numbers 26:5, etc.

4. The Jews attached a sacred import to the title of primogeniture (see Schottgen, Hor. Hebr. i, 922), and this explains the peculiar significance of the terms "first-born" and "first-begotten" as applied to the Messiah. Thus in  Romans 8:29, it is written concerning the Son, " That he might be the First-Born among many brethren;" and in  Colossians 1:18, "Who is the beginning, the First-Born from the dead; that in all things he might have the pre-eminence" (see also  Hebrews 1:4-6). As the first-born had a double portion, so the Lord Jesus, as Mediator, has an inheritance superior to his brethren; he is exalted to the right hand of the Majesty on high, where he reigns until all his enemies shall be subdued. The universe is his rightful dominion in his mediatorial character. Again, he alone is a true priest; he fulfilled all the functions of the sacerdotal office; and the Levites, to whom, under the law, the priesthood was transferred from all the firstborn of Israel, derived the efficacy of their ministrations from their connection with the great high-priest (Jahn's Biblical Archeology, § 165). (See Primogeniture).

International Standard Bible Encyclopedia

bûrth´rı̄t ( בּכרה , bekhōrāh , from bekhōr , "firstborn"; πρωτοτόκια , prōtotókia ): 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 ( Genesis 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 ( Genesis 25:29-34 ), or by the decision of the father, as in the case of Reuben ( Genesis 48:22;  Genesis 49:3 ,  Genesis 49:4;  1 Chronicles 5:1 ,  1 Chronicles 5:2 ) and of Shimri ( 1 Chronicles 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 ( Deuteronomy 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 ( Genesis 48:13 ,  Genesis 48:14 ,  Genesis 48:17-19 ); even when the blessing was obtained by the younger son in a fraudulent manner, it could not be recalled (Gen 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 ( Hebrews 12:16 ), where the reference is to Esau. In various passages where our Lord is spoken of as the firstborn, as in  Colossians 1:15-19;  Hebrews 1:2 , the association of ideas with the Old Testament conception of birthright is easy to trace. See also Firstborn; Family; Heir; Inheritance; Law .

Kitto's Popular Cyclopedia of Biblial Literature

This term denotes the rights or privileges belonging to the first-born among the Hebrews. The particular advantages which these conferred were the following—

1. A right to the priesthood. The first-born became the priest in virtue of his priority of descent, provided no blemish or defect attached to him. Reuben was the first-born of the twelve patriarchs, and therefore the honor of the priesthood belonged to his tribe. God, however, transferred it from the tribe of Reuben to that of Levi ( Numbers 3:12-13;  Numbers 8:18). Hence the first-born of the other tribes were redeemed from serving God as priests, by a sum not exceeding five shekels. Being presented before the Lord in the temple, they were redeemed immediately after the thirtieth day from their birth ( Numbers 18:15-16;  Luke 2:22). It is to be observed, that only the first-born who were fit for the priesthood (i.e. such as had no defect, spot, or blemish) were thus presented to the priest.

2. The first-born received a double portion of his father's property. There is some difficulty in determining precisely what is meant by a double portion. Some suppose that half the inheritance was received by the elder brother, and that the other half was equally divided among the remaining brethren. This is not probable. The Rabbins believe that the elder brother received twice as much as any of the rest: and there is no reason to doubt the correctness of this opinion. When the first-born died before his father's property was divided, and left children, the right of the father descended to the children, and not to the brother next of age.

3. He succeeded to the official authority possessed by his father. If the latter was a king, the former was regarded as his legitimate successor, unless some unusual event or arrangement interfered.

After the law was given through Moses, the right of primogeniture could not be transferred from the first-born to a younger child at the father's option. In the patriarchal age, however, it was in the power of the parent thus to convey it from the eldest to another child ( Deuteronomy 21:15-17;  Genesis 25:31-32).

It is not difficult to perceive the reason why the first-born enjoyed greater privileges than the rest of the children. The peculiar honor attaching to them is easily accounted for. They are to be viewed as having reference to the Redeemer, the first-born of the Virgin. Hence in the Epistle to the Romans ( Romans 8:29), it is written concerning the Son, 'that he might be the firstborn among many brethren;' and in  Colossians 1:18, 'who is the beginning, the first-born from the dead; that in all things he might have the preeminence' (see also  Hebrews 1:4-6) As the firstborn had a double portion, so the Lord Jesus, as Mediator, has an inheritance superior to His brethren; He is exalted to the right hand of the Majesty on high, where He reigns until all His enemies shall be subdued. The universe is His rightful dominion in his mediatorial character. Again, He alone is a true priest: He fulfilled all the functions of the sacerdotal office; and the Levites, to whom, under the law, the priesthood was transferred from all the first-born of Israel, derived the efficacy of their ministrations from their connection with the great high-priest.