Deuteronomy 21:17

KJV

But he shall acknowledge the son of the hated [for] the firstborn, by giving him a double portion of all that he hath: for he [is] the beginning of his strength; the right of the firstborn [is] his.

KJV (with Strong's)

But he shall acknowledge {H5234} the son {H1121} of the hated {H8130} for the firstborn {H1060}, by giving {H5414} him a double {H8147} portion {H6310} of all that he hath {H4672}: for he is the beginning {H7225} of his strength {H202}; the right {H4941} of the firstborn {H1062} is his.

Complete Jewish Bible

No, he must acknowledge as firstborn the son of the unloved wife by giving him a double portion of everything he owns, for he is the firstfruits of his manhood, and the right of the firstborn is his.

Berean Standard Bible

Instead, he must acknowledge the firstborn, the son of his unloved wife, by giving him a double portion of all that he has. For that son is the firstfruits of his father’s strength; the right of the firstborn belongs to him.

American Standard Version

but he shall acknowledge the first-born, the son of the hated, by giving him a double portion of all that he hath; for he is the beginning of his strength; the right of the first-born is his.

Commentary

### SUMMARY
Deuteronomy 21:17 establishes a foundational legal principle within ancient Israelite society, safeguarding the inheritance rights of the firstborn son, particularly in polygamous households. This statute mandates that a father must acknowledge the firstborn son, regardless of his mother's favored status, by granting him the traditional double portion of the inheritance. It underscores God's unwavering commitment to justice, equity, and the sanctity of established societal and familial order, preventing personal bias or emotional preference from overriding divine law and the inherent rights of an individual.

### CONTEXT
* **Literary Context:** Deuteronomy 21:17 is situated within the "Deuteronomic Code," a comprehensive collection of laws and instructions delivered by Moses to the Israelites on the plains of Moab, just before their entry into the Promised Land. This particular law falls within a section (Deuteronomy 21:10-23:14) dealing with various aspects of civil and domestic life, including regulations concerning war, marriage, family disputes, and judicial processes. Specifically, it is part of a series of laws addressing family matters, immediately following regulations concerning a captive woman taken as a wife (Deuteronomy 21:10-14) and preceding laws regarding a stubborn and rebellious son (Deuteronomy 21:18-21). This placement highlights the importance of maintaining order and justice within the family unit, which was the bedrock of Israelite society and a reflection of the nation's covenant relationship with God.
* **Historical & Cultural Context:** Ancient Israelite society was patriarchal and agrarian, with inheritance being crucial for economic stability and the continuation of the family line. The firstborn son held a uniquely privileged position, often inheriting the leadership of the family and a larger share of the family's assets. Polygamy, though not explicitly commanded, was a recognized practice, leading to complex family dynamics, especially when a man had wives of differing status or affection. The term "hated" (שָׂנוּא, _sanu'_) in this context is a Hebrew idiom for "less loved" or "disfavored," rather than intense animosity, indicating a common social reality where a man might have a preferred wife. Without this law, a father could easily disinherit the firstborn son of a less-favored wife in favor of a son from a more beloved wife, leading to injustice, social instability, and the potential destitution of the disinherited son. This law directly addresses such potential for bias and abuse of paternal authority.
* **Key Themes:** This verse powerfully contributes to several overarching themes within Deuteronomy and the broader Old Testament. Foremost is the theme of **Justice and Impartiality**, demonstrating God's demand for fairness in human dealings, even within the intimate sphere of the family. It prevents personal bias from corrupting established legal principles, echoing the broader call for righteous judgment found in passages like [Leviticus 19:15](/leviticus/19-15 "Leviticus 19:15 - Impartial Justice"). Another key theme is the **Sanctity of Birthright and Established Order**. The law upholds the inherent right of the firstborn son, a concept deeply rooted in Israelite tradition (cf. [Genesis 25:31-34](/genesis/25-31 "Genesis 25:31-34 - Esau Sells His Birthright")). His status is not contingent on his mother's standing but is a matter of divine decree and natural order, reflecting God's desire for stability and predictability in societal structures. Finally, the verse speaks to the **Protection of the Vulnerable**, safeguarding the rights of those who might otherwise be disadvantaged or marginalized within the family structure due to a father's personal preferences.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Acknowledge (Hebrew: יַכִּיר, _yakkir'_):** This verb means "to recognize," "to declare," "to confess," or "to discern." In this legal context, it signifies a formal, public act of recognition and declaration. It's not merely an internal thought but an outward, legally binding affirmation of the son's status as firstborn, with all the accompanying rights and responsibilities. This active acknowledgment prevents a father from subtly or overtly denying the son's rightful position.
* **Double Portion (Hebrew: פִּי שְׁנַיִם, _pi shenayim'_):** Literally "mouth of two," this idiom refers to an inheritance share that is twice that of any other son. This was the customary right of the firstborn in ancient Near Eastern societies, symbolizing his elevated status, leadership role, and greater responsibility for the family's welfare and continuity after the father's death. It was not merely a larger share but a distinct legal entitlement.
* **Beginning of his strength (Hebrew: רֵאשִׁית אוֹנוֹ, _re'shith 'ono'_):** This poetic and evocative phrase refers to the firstborn son as the initial fruit or first manifestation of the father's procreative vigor and virility. It underscores the unique and foundational position of the firstborn as the inaugural progeny, the first evidence of the father's generative power. This phrase elevates the firstborn's status beyond mere chronological order, imbuing it with a sense of divine design and natural significance.

#### Verse Breakdown
* **"But he shall acknowledge the son of the hated [for] the firstborn,"**: This clause establishes the core command, directly addressing the father. Despite any personal preference or emotional bias ("hated" meaning less loved or disfavored), the father is legally and morally bound to formally recognize the son born first to any wife as the firstborn. This recognition is not optional but a divine mandate, overriding human partiality.
* **"by giving him a double portion of all that he hath:"**: This specifies the practical consequence and legal obligation of acknowledging the firstborn. The father must allocate to this son an inheritance share twice as large as that of any other son. This "double portion" signifies the firstborn's unique status and responsibility within the family structure, ensuring his economic security and ability to lead the household.
* **"for he [is] the beginning of his strength;"**: This provides the theological and natural justification for the law. The firstborn son is the initial fruit of the father's procreative power, the first manifestation of his virility and strength. This phrase elevates the firstborn's position from a mere birth order to a divinely ordained and naturally significant status, making his rights inherent and not subject to paternal whim.
* **"the right of the firstborn [is] his."**: This concluding clause reiterates and emphatically affirms the firstborn's unalienable entitlement. It declares that the rights associated with being the firstborn are intrinsically his, not a privilege to be granted or withheld at the father's discretion. This final statement reinforces the divine authority behind the law and the inviolability of the firstborn's inheritance.

#### Literary Devices
Deuteronomy 21:17 employs several literary devices to convey its message with clarity and authority. The most prominent is **Legal Language**, characterized by its prescriptive and declarative tone ("he shall acknowledge," "by giving him"). This direct, imperative style leaves no room for ambiguity regarding the father's obligation. The phrase "beginning of his strength" serves as a powerful **Metaphor** or **Figurative Language**, personifying the father's virility and emphasizing the firstborn's foundational significance as its initial manifestation. This elevates the discussion beyond mere legal technicality to a deeper understanding of natural order and divine design. The verse also exhibits **Emphasis** through its structure, particularly in the concluding declaration, "the right of the firstborn [is] his." This final, definitive statement acts as a strong affirmation, underscoring the inviolable nature of the firstborn's entitlement and the divine backing of this law. There is also an element of **Contrast** implied between the father's potential "hatred" (disfavor) and the divine command for impartial justice, highlighting the tension between human inclination and God's righteous standard.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 21:17 is a profound testament to God's character as a God of justice, order, and impartiality. It reveals a divine concern for the vulnerable and a commitment to upholding established rights, even when human emotions or personal biases might tempt one to deviate. This law transcends the specific context of polygamy to illustrate a universal principle: God's laws are designed to create a just society where rights are protected and favoritism is condemned. It underscores that true authority, even paternal authority, is always subject to a higher, divine standard of righteousness. The principle of the firstborn's inherent right, rooted in his unique position as the "beginning of his strength," reflects a divine order that values birthright and established roles, preventing chaos and ensuring stability within the family and, by extension, the community.

* [Genesis 25:31-34](/genesis/25-31 "Genesis 25:31-34 - Esau Sells His Birthright")
* [Leviticus 19:15](/leviticus/19-15 "Leviticus 19:15 - Impartial Justice")
* [James 2:1-4](/james/2-1 "James 2:1-4 - Warning Against Favoritism")

### REFLECTION AND APPLICATION
While the specific social context of polygamy and ancient inheritance laws may seem distant, the underlying principles of Deuteronomy 21:17 resonate deeply with timeless truths about justice, integrity, and compassion. This verse challenges us to examine our own hearts for biases and preferences that might lead us to treat others unfairly, whether in family, workplace, or community settings. It calls us to uphold what is right, even when it is personally inconvenient or emotionally challenging, reminding us that true righteousness requires us to act with impartiality and to protect the rights and dignity of all, especially those who might be less favored or vulnerable. We are invited to reflect on how we can embody God's character of justice in our relationships, ensuring that our decisions are guided by principle rather than prejudice, and that we actively work to affirm the inherent worth and rights of every individual.

#### Questions for Reflection
* **Where in my life might personal preferences or emotional biases be influencing my decisions in ways that are unfair to others?**
* **How can I actively work to uphold justice and impartiality in my interactions, particularly with those who might be less favored or marginalized?**
* **What does it mean to "acknowledge" the inherent worth and rights of others, even when I disagree with them or find them challenging?**
* **In what ways can I protect the "double portion" (rights, dignity, opportunities) of those who are vulnerable in my community or sphere of influence?**

### FAQ
**What does "hated" mean in this context, and does it imply genuine animosity?**

Answer: In the context of Deuteronomy 21:17, the Hebrew word "hated" (שָׂנוּא, _sanu'_) is a comparative idiom often translated as "less loved" or "disfavored," rather than implying intense animosity or active hatred. It describes a situation where a man has two wives, and he prefers one over the other. This linguistic nuance is crucial, as it highlights the human tendency towards favoritism and the divine law's intervention to prevent such personal biases from leading to injustice in matters of inheritance. It's similar to how [Jacob "loved" Rachel more than Leah](/genesis/29-30 "Genesis 29:30 - Jacob's Love for Rachel"), leading to a situation where Leah was "hated" in comparison.

**Why was the firstborn son's inheritance so significant in ancient Israel?**

Answer: The firstborn son held a uniquely privileged and responsible position in ancient Israelite society. His inheritance of a "double portion" (twice the share of any other son) was not merely a financial advantage but symbolized his role as the primary heir and, often, the successor to the father's authority and leadership within the family. He was responsible for the family's welfare, the care of his mother and younger siblings, and the continuation of the family name and legacy. This special status was considered a "right of the firstborn" ([Deuteronomy 21:17](/deuteronomy/21-17 "Deuteronomy 21:17 - Firstborn's Right to Double Portion")) and was deeply embedded in their cultural and legal framework, reflecting the importance of lineage and continuity.

**Does this law about the firstborn's inheritance apply to Christians today?**

Answer: While the specific legal injunctions regarding polygamy and the double portion for the firstborn are part of the Mosaic Law given to ancient Israel and do not directly apply to Christians as civil law, the underlying **principles** of Deuteronomy 21:17 remain profoundly relevant. Christians are called to uphold justice, impartiality, and fairness in all their dealings, resisting favoritism and protecting the vulnerable. The New Testament emphasizes that God shows no partiality ([Romans 2:11](/romans/2-11 "Romans 2:11 - God Shows No Partiality")), and believers are to emulate this divine characteristic. Therefore, while the literal application has ceased, the spiritual and ethical principles of righteous conduct, equitable treatment, and guarding against personal bias are eternally binding.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 21:17, with its emphasis on the inherent right of the firstborn and the divine mandate for justice, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Jesus is uniquely presented in the New Testament as the "firstborn over all creation" ([Colossians 1:15](/colossians/1-15 "Colossians 1:15 - Christ, the Firstborn of All Creation")), signifying not merely chronological priority but His supreme preeminence, authority, and rightful inheritance over all things. He is the "heir of all things" ([Hebrews 1:2](/hebrews/1-2 "Hebrews 1:2 - Christ, Heir of All Things")), the one to whom the "double portion" of all creation's dominion rightfully belongs. Unlike the earthly father who might be tempted by partiality, God the Father perfectly "acknowledges" His Son, declaring Him His beloved and chosen one ([Matthew 3:17](/matthew/3-17 "Matthew 3:17 - The Baptism of Jesus")). Furthermore, Christ, as the embodiment of divine justice, perfectly upholds the rights of all, especially the marginalized and "hated" of this world, offering them an inheritance in Him. Through His sacrifice, believers, who were once alienated and without hope, are adopted into God's family and become "co-heirs with Christ" ([Romans 8:17](/romans/8-17 "Romans 8:17 - Heirs with Christ")), sharing in His glorious inheritance—a spiritual "double portion" far surpassing any earthly legacy. Thus, the ancient law foreshadows the perfect justice and ultimate inheritance secured by the true Firstborn, Jesus Christ.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 49:3

Reuben, thou [art] my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:

Genesis 25:31

And Jacob said, Sell me this day thy birthright.

Genesis 25:34

Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised [his] birthright.

1 Chronicles 5:1

¶ Now the sons of Reuben the firstborn of Israel, (for he [was] the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright.

1 Chronicles 5:2

For Judah prevailed above his brethren, and of him [came] the chief ruler; but the birthright [was] Joseph's:)

Psalms 105:36

He smote also all the firstborn in their land, the chief of all their strength.

Genesis 25:5

And Abraham gave all that he had unto Isaac.