Lexical Summary prototokos: Firstborn Original Word: πρωτότοκος Strong's Exhaustive Concordance firstbornFrom protos and the alternate of tikto; first-born (usually as noun, literally or figuratively) -- firstbegotten(-born). see GREEK protos see GREEK tikto HELPS Word-studies 4416 prōtótokos (from 4413 /prṓtos, "first, pre-eminent" and 5088 /tíktō, "bring forth") – properly, first in time (Mt 1:25; Lk 2:7); hence, pre-eminent (Col 1:15; Rev 1:5). 4416 /prōtótokos ("firstly") specifically refers to Christ as the first to experience glorification, i.e. at His resurrection (see Heb 12:23; Rev 1:5). For this (and countless other reasons) Jesus is "preeminent" (4416 /prōtótokos) – the unequivocal Sovereign over all creation (Col 1:16). [4416 (prōtótokos) refers to "the first among others (who follow)" – as with the preeminent, glorified Christ, the eternal Logos who possesses self-existent life (Jn 5:26).] Thayer's Greek Lexicon STRONGS NT 4416: πρωτότοκοςπρωτότοκος, πρωτότοκον (πρῶτος, τίκτω), the Sept. for בְּכור, firstborn; a. properly: τόν υἱόν αὐτῆς τόν πρωτότοκον, Matthew 1:25 (where τόν πρωτότοκον is omitted by L T Tr WH but found in the Sinaiticus manuscript. (see Tdf., WH., at the passage)); Luke 2:7; τά πρωτότοκα αὐτῶν (genitive of the possessor ((?); αὐτῶν is more naturally taken with θίγῃ (Winer's Grammar, § 30, 8 c.), as by Prof. Grimm himself under the word θιγγάνω)), the firstborn whether of than or of beast, Hebrews 11:28 (πᾶν πρωτότοκον ... ἀπό ἀνθρώπου ἕως κτήνους, Exodus 12:29; Psalm 104:36 b. tropically Christ is called πρωτότοκος πάσης κτίσεως (partitive genitive (see below), as in τά πρωτότοκα τῶν προβάτων, Genesis 4:4; τῶν βοῶν, Deuteronomy 12:17; τῶν υἱῶν σου, Exodus 22:29), who came into being through God prior to the entire universe of created things (R. V. the firstborn of all creation) (see κτίσις, 2 b.), Colossians 1:15; — this passage does not with certainty prove that Paul reckoned the λόγος in the number of created beings (as, among others, Usteri, Paulin. Lehrbegriff., p. 315, and Baur, Das Christenthum der drei ersten Jahrhh. 1st edition, p. 295, hold); since even Origen, who is acknowledged to have maintained the eternal generation of the Son by the Father, did not hesitate to call him (cf. Gieseler, Kirch.-Gesch. i., p. 261f edition 3; (i. 216 English translation, of edition 4, edited by Smith)) τόν ἀγενητον καί πάσης γενετῆς φύσεως πρωτότοκον (c. Celsus 6, 17), and even κτίσμα (a term which Clement of Alexandria also uses of the λόγος); cf. Joan. Damascen. orthod. fid. 4, 8 καί αὐτός ἐκ τοῦ Θεοῦ καί ἡ κτίσις ἐκ τοῦ Θεοῦ; (others would make the genitive in Colossians, the passage cited depend upon the comparitive force in (the first half of) πρωτότοκος (cf. πρωτότοκος ἐγώ ἤ σύ, 2 Samuel 19:43); but see Lightfoot at the passage (especially for the patristic interpretation)). In the same sense, apparently, he is called simply ὁ πρωτότοκος, Hebrews 1:6; πρωτότοκος ἐκ τῶν νεκρῶν, the first of the dead who was raised to life, Colossians 1:18; also τῶν νεκρῶν (partitive genitive), Revelation 1:5 (Rec. inserts ἐκ); πρωτότοκος ἐν πολλοῖς ἀδελφοῖς, who was the Son of God long before those who by his agency and merits are exalted to the nature and dignity of sons of God, with the added suggestion of the supreme rank by which he excels these other sons (cf. Psalm 88:28 STRONGS NT 4416a: πρώτωςπρώτως, adverb, first: Acts 11:26 T Tr WH. Cf. Passow, under the word πρότερος at the end; (Liddell and Scott, ibid. B. IV.; Phryn. ed. Lob., p. 311f; Rntherford, New Phryn., p. 366). The term πρωτότοκος (Strong’s Greek 4416) conveys more than chronological birth order; it gathers into one word the ideas of priority, inheritance, covenant privilege, and supremacy. In its eight New Testament occurrences it serves as a vital bridge between Old Testament typology and New Testament Christology, centering on the person and work of Jesus Christ and extending to His redeemed people. Old Testament Roots and Covenantal Significance In Israel’s Scriptures the “firstborn” male received a double portion (Deuteronomy 21:17) and represented the family before God (Exodus 13:2). The title therefore carried legal weight and spiritual symbolism: the firstborn belonged to the Lord, signifying both ownership and protective favor. Against this backdrop πρωτότοκος in the New Testament assumes theological depth; every usage either alludes to the rights of the firstborn or reveals their ultimate fulfillment in Christ. Firstborn as Legal Heir Luke 2:7 names Jesus the “firstborn” of Mary, securing His legitimate Davidic lineage and qualifying Him as the rightful heir to the throne promises (compare 2 Samuel 7:12-16). The infancy narrative quietly affirms that the long-awaited Son arrives with all covenant rights intact. Jesus Christ: Firstborn of All Creation Colossians 1:15 presents Christ as “the image of the invisible God, the firstborn of all creation.” The verse does not place the eternal Son inside the created order; rather, “firstborn” designates His supremacy and heirship over everything that exists. All things were created “through Him and for Him” (Colossians 1:16), so His primacy is one of rank, not origin. The title safeguards both His deity and His sovereign authority. Firstborn from the Dead Colossians 1:18 and Revelation 1:5 extend the title to resurrection: “He is the beginning and firstborn from among the dead, so that in all things He may have preeminence” (Colossians 1:18). Having conquered death, Christ now holds first place in the new creation. His resurrection inaugurates the harvest that will include every believer (1 Corinthians 15:20-23). Conforming Many Brothers Romans 8:29 links Christ’s firstborn status with God’s eternal purpose: “those He foreknew He also predestined to be conformed to the image of His Son, so that He would be the firstborn among many brothers”. Salvation thus gathers a family shaped after the Firstborn’s likeness. Believers share His inheritance (Romans 8:17) while eternally acknowledging His unrivaled preeminence. Church of the Firstborn Hebrews 12:23 describes the redeemed assembly as “the church of the firstborn who are enrolled in heaven.” Because believers are united to Christ, the Firstborn, they receive firstborn privileges—access to God, covenant blessings, and an imperishable inheritance (1 Peter 1:4). The plural “firstborn” underscores corporate dignity without diminishing Christ’s singular supremacy. Typology in the Passover Hebrews 11:28 recalls Moses keeping the Passover “so that the destroyer of the firstborn would not touch Israel’s own firstborn” (paraphrase of). The spared firstborn foreshadowed Christ, whose blood secures deliverance from judgment. The writer to the Hebrews weaves the Exodus narrative into a larger tapestry in which Jesus, the ultimate Firstborn, ensures the survival and freedom of God’s people. Angelic Recognition and Worship Hebrews 1:6 declares, “And again, when God brings His firstborn into the world, He says: ‘Let all God’s angels worship Him.’” The heavenly command confirms that Christ’s firstborn status demands universal, even angelic, homage. The passage situates Him above every created being, stressing both His deity and His enthronement. Pastoral and Ministry Applications 1. Assurance of Inheritance: Because believers are “heirs of God and co-heirs with Christ” (Romans 8:17), the Firstborn’s secured inheritance guarantees theirs. Occurrences in the New Testament Luke 2:7; Romans 8:29; Colossians 1:15; Colossians 1:18; Hebrews 1:6; Hebrews 11:28; Hebrews 12:23; Revelation 1:5. Together these passages present πρωτότοκος as a crown title for Jesus Christ while extending rich covenant privileges to all who belong to Him. Englishman's Concordance Luke 2:7 Adj-AMSGRK: αὐτῆς τὸν πρωτότοκον καὶ ἐσπαργάνωσεν NAS: And she gave birth to her firstborn son; KJV: her firstborn son, INT: of her the first-born and wrapped in swaddling clothes Romans 8:29 Adj-AMS Colossians 1:15 Adj-NMS Colossians 1:18 Adj-NMS Hebrews 1:6 Adj-AMS Hebrews 11:28 Adj-ANP Hebrews 12:23 Adj-GMP Revelation 1:5 Adj-NMS Strong's Greek 4416 |
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