The birthright was given to the first-born son, and he received rights and privileges not given to the other
male children or to daughters. His inheritance was also double what each of the others received. The oldest
boy was expected to carry on the family business, be the administrator for the family and property, and be a
spiritual leader. Such a system was bound to create jealousies and hatred; e.g., the story of Jacob and Esau
shows the devious means to gain the birthright (Gen 25:29-34); birth order was stated as the reason why
Jehoram was named king by his father Jehoshaphat (2 Chron 21:3). Guilty of incest, Reuben lost his
birthright to Joseph, even though he was the first-born (Gen 49:3-4; 1 Chron 5:1).
There is no direct mention of birthright in the New Covenant except in Heb 12:16; and this is in reference to
an Older Testament (OT) passage. However, the parallel concept of the first-born is mentioned, in reference
to Y‘shua being the literal first-born of Mary (Mat 1:25; Luke 2:7); and on a spiritual level, of the supremacy of
Messiah (Col 1:15; 11:18). In the story of the prodigal son, the insult felt by the elder brother when his
younger brother was doubly blessed, can be traced to the concept of birthright privileges (Luke 15:11-32).
Rom 8:29 uses the term to indicate a position of status for those who are called of YHWH.
The Birth Process:
Natural childbirth was the only type of delivery in ancient times, and pain in labour was certainly there as a
consequence of sin in the Garden of Eden (Gen 3:16). In an effort to illustrate pain and helplessness, the
prophets compare those who are the focus of YHWH's judgment with mothers writhing and crying out in the
pain of childbirth (Isaiah 13:7-9; 26:17- 18 ; Jer 50:43). It is not known if there were efforts to reduce this pain,
but certain sedative potions did exist. Y‘shua noted that women soon forgot the pain once their child was
safely born (John 16:21). If there were any complications or difficulty in delivery for the mother or baby, death
or birth defects would surely result. For this reason, there was a relatively high mortality rate, as compared to
today. Children born with deformities were loved and helped; however, there were restrictions on him ever
joining the priesthood (Exod 21:22).
Doctors would not have been used for delivery, nor would husbands have taken part. A midwife would have
been used, either a professional or a trusted relative, neighbour or friend who was experienced in delivery.
The Bible mentions midwives in several instances; e.g., the midwife told Rachel she was the mother of
another son just before she died (Gen 35:17); when Tamar gave birth to twins, a midwife was in service and
tied a scarlet thread around the wrist of the first-born (Gen 38:28). Pharaoh told two midwives, Shiphrah and
Puah, to kill the first-born babies of the Jews, which they did not do (Exod 1:15-21).
Mothers gave birth from a sitting or squatting position, not lying down. This method takes advantage of
gravity to help delivery, and may have been derived from the Egyptians (Exod 1:16). The birthstool may have
been little more than two stones on which the woman could sit.
When the baby was born, there were four important acts done to insure a healthy start (Ezek 16:4):
The umbilical cord was tied and cut.
The baby was washed with water
The baby was then rubbed with salt, possibly a salt-water solution.
Finally, the baby was wrapped in swaddling clothes. These were tightly bound strips of cloth wrapped around
the body, arms and legs like a mummy. Y‘shua was wrapped like this (Luk. 2:12).
Circumcision:
On the eighth day after birth, boys were circumcised according to the commandment of YHWH, as a sign of
covenant between YHWH and the House of Israel. This act was also a commitment between the parents and
YHWH, showing by this act their dependence upon Him. Whoever did not have this sign was cut off from his
people (Gen 17:1-14). Throughout the OT, the term "uncircumcised" was used to indicate one who was
cursed because they were heathens outside YHWH's covenant (Ezek 32:28; 44:7) and as a
uncomplimentary term; e.g., David mocking Goliath by calling him an "uncircumcised Philistine" (1 Sam
17:26). This practice was also required for those in an Israelite household; e.g., servant and resident aliens,
as well as those who wanted to become part of the House of Israel.
This ritual was taken so seriously that Jews were referred to as "the Circumcision", and non-Jews as "the
Uncircumcision" (Eph 2:12), a term for those considered outside the covenant of YHWH. Circumcision was a
powerful symbol of a person's relationship to YHWH, and the term was also used metaphorically; e.g., an
"uncircumcised heart" (Jer 4:4, Gal 5:6) was unable to receive YHWH's life and love; an "uncircumcised ear"
was closed to what YHWH has to say (Jer 5:6). That which caused the hindrance needed to be cut away.
This carried over into the NT (Rom 10:45; Eph 2:11-13). In the NT, Paul puts forth the idea that circumcision
alone does not produce righteousness without keeping the law in righteous living, nor does it guarantee your
place in the covenant without your heart being circumcised as well (Rom 2:25-29).