What Does Deuteronomy 21:16 Mean in the King James?
Then it shall be, when he maketh his sons to inherit that which he hath, that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn:
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
A father’s love can favor one son, but it cannot make him the firstborn.
THE MEANING
The verse holds birth order steady even inside a divided household: the son called hated remains the firstborn. As inheritance is assigned, affection cannot turn the beloved son into the one who came first.
WHAT THIS UNDOES
It dissolves the belief that being more loved makes a child more entitled to the place another actually holds.
THE ROOT
הַבְּכוֹר
ha-bekhor
GROWS FROM
בכר
b-k-r
To be firstborn; to be first or bring forth first.
“firstborn” in this verse is ha-bekhor. The word marks an order that already exists before the inheritance is assigned. The father can distribute what he owns, but the word keeps affection from changing which son came first.
ALSO GROWS
bekhorah: Birthright
בְּכוֹרָה
The birthright makes the firstborn’s place a concrete inheritance status, not simply a title of affection.
bikkurim: Firstfruits
בִּכּוּרִים
Firstfruits are the produce that comes first; the same root carries the idea of an order established by what arrives first.
הַנְחִילוֹ
hanḥilo
GROWS FROM
נחל
n-ḥ-l
To inherit or assign an inheritance.
“inherit” in this verse is hanḥilo. The verse describes the father as causing his sons to receive an inheritance. The word separates the act of distributing possessions from the birth order that preference cannot rewrite.
ALSO GROWS
naḥalah: Inheritance, possession, or allotted share
נַחֲלָה
This is what is being distributed; the verse places limits on using that distribution to disguise who is firstborn.
hinḥil: To cause someone to inherit; to give as an inheritance
הִנְחִיל
This verb names the father’s role in assigning what he has, while the firstborn’s identity remains a separate fact.
הָאֲהוּבָה
ha-ahuvah
GROWS FROM
אהב
ʾ-h-b
To love; to hold in affection.
“beloved” in this verse is ha-ahuvah. The loved son is identified by the father’s affection, while the other son is identified by birth order. The verse lets those realities stand side by side without allowing one to rename the other.
ALSO GROWS
ahavah: Love or affection
אַהֲבָה
It names the feeling that can favor one son, but the verse does not make affection the source of firstborn status.
ohev: One who loves
אָהֵב
The father’s love explains the preference in the passage; it does not change which son was born first.
THE PATTERN
Birth order and birthright remain distinct from favoritism; when standing shifts, Scripture names why.
And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.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.Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.THE THREAD
And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.“Birthright” is בְּכוֹרָה (bekhorah), from the same root בכר (b-k-r) as “firstborn.” The sale shows birthright as a concrete stake that can be relinquished; Deuteronomy addresses a different claim, refusing to let a father’s preference quietly rerank the sons.
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