Birthright

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BIRTHRIGHT.—See Firstborn.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


A double portion fell to the firstborn, compare Deu_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 (Gen_48:5-6; Gen_48:22; Gen_49:4; 1Ch_5:1). The "princes" of the congregation were so probably by primogeniture (Num_7:2; Num_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 Num_16:1-2, with Num_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 (Gen_25:33; Heb_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" (Joh_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 (1Ki_2:15). Ordinarily the firstborn inherited the throne (2Ch_21:3), typifying Messiah the "first begotten" of the Father, "the Firstborn among many brethren," and Heir of all things (Rom_8:29; Heb_1:6). All the firstborn of Israel were claimed by Jehovah as His, He having saved them when Egypt's firstborn were slain (Exo_22:29). He allowed them to be redeemed, and the tribe of Levi to serve Him in their stead (Num_3:12-13). The whole nation was God's firstborn among all the peoples (Exo_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) (Heb_12:23; Jas_1:18; Rev_14:1-4).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


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. Num_7:2; Num_21:18; Num_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. Deu_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. 2Ch_21:3. In all these, Jesus was the first-born of the father.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


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, Exo_22:29; had a double portion of the estate allotted him, Deu_21:17; had a dignity and authority over his brethren, Gen_49:3; succeeded in the government of the family or kingdom, 2Ch_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, Gen_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 Gen_4:7; Gen_49:3. Thus the patriarchs, Abraham, Isaac, and Jacob, offered sacrifices, and were priests as well as kings in their respective families, Gen_12:7-8; Gen_13:18; Gen_17:7; Gen_26:25; Gen_31:54; Gen_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.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


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 (Gen_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 (Gen_25:29-34), or by the decision of the father, as in the case of Reuben (Gen_48:22; Gen_49:3, Gen_49:4; 1Ch_5:1, 1Ch_5:2) 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 (Deu_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 (Gen_48:13, Gen_48:14, Gen_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 (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. See also FIRSTBORN; FAMILY; HEIR; INHERITANCE; LAW.
International Standard Bible Encyclopedia
PRINTER 1915.


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 (Num_3:12-13; Num_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 (Num_18:15-16; Luk_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 (Deu_21:15-17; Gen_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 (Rom_8:29), it is written concerning the Son, 'that he might be the firstborn among many brethren;' and in Col_1:18, 'who is the beginning, the first-born from the dead; that in all things he might have the preeminence' (see also Heb_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.
The Popular Cyclopedia of Biblical Literature
by John Kitto.


Heb_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.
Wilson's Dictionary of Bible Types
press 1957.


Birthright
(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 (Num_7:2; Num_21:18; Num_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 (Num_3:12-13; Num_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 (Num_18:15-16; Luk_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 (Deu_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 (2Ki_2:9). Reuben, through his unfilial conduct, was deprived of the birthright (Gen_49:4; 1Ch_5:1). It is likely that some remembrance of this lost pre- eminence stirred the Reubenite leaders of Korah's rebellion (Num_16:1-2; Num_26:59). Esau's act, transferring his right to Jacob, was allowed valid (Gen_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 (2Ch_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 (Deu_21:15-17; Gen_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. Gen_22:21; Gen_25:13; Num_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 Rom_8:29, it is written concerning the Son, " That he might be the first-born among many brethren;" and in Col_1:18, "Who is the beginning, the first-born from the dead; that in all things he might have the pre-eminence" (see also Heb_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.



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





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