TRV
Translation
King James Version
¶ 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.
KJV (with Strong's)
Now the sons H1121 of Reuben H7205 the firstborn H1060 of Israel H3478,(for he was the firstborn H1060; but, forasmuch as he defiled H2490 his father's H1 bed H3326, his birthright H1062 was given H5414 unto the sons H1121 of Joseph H3130 the son H1121 of Israel H3478: and the genealogy is not to be reckoned H3187 after the birthright H1062.
Complete Jewish Bible
The sons of Re'uven the firstborn of Isra'el - he was the firstborn, but because he defiled his father's bed, his birthright was given to the sons of Yosef the son of Isra'el, though not in such a way as for him to be regarded in the genealogy as the firstborn.
Berean Standard Bible
These were the sons of Reuben the firstborn of Israel. Though he was the firstborn, his birthright was given to the sons of Joseph son of Israel, because Reuben defiled his father’s bed. So he is not reckoned according to birthright.
American Standard Version
And the sons of Reuben the first-born of Israel (for he was the first-born; but, forasmuch as he defiled his father’s couch, his birthright was given unto the sons of Joseph the son of Israel; and the genealogy is not to be reckoned after the birthright.
World English Bible Messianic
The sons of Reuben the firstborn of Israel (for he was the firstborn; but, because he defiled his father’s couch, his birthright was given to the sons of Joseph the son of Israel; and the genealogy is not to be reckoned after the birthright.
Geneva Bible (1599)
The sonnes also of Reuben the eldest sonne of Israel (for he was the eldest, but had defiled his fathers bed, therefore his birthright was giuen vnto the sonnes of Ioseph the sonne of Israel, so that the genealogie is not rekoned after his birthright.
Young's Literal Translation
As to sons of Reuben, first-born of Israel--for he is the first-born, and on account of his profaning the couch of his father hath his birthright been given to the sons of Joseph son of Israel, and he is not to be reckoned by genealogy for the birthright,
In the KJVVerse 10,430 of 31,102
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Commentary on 1 Chronicles 5 verses 1–17
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.
2 For Judah prevailed above his brethren, and of him came the chief ruler; but the birthright was Joseph's:)
3 The sons, I say, of Reuben the firstborn of Israel were, Hanoch, and Pallu, Hezron, and Carmi.
4 The sons of Joel; Shemaiah his son, Gog his son, Shimei his son,
5 Micah his son, Reaia his son, Baal his son,
6 Beerah his son, whom Tilgathpilneser king of Assyria carried away captive: he was prince of the Reubenites.
7 And his brethren by their families, when the genealogy of their generations was reckoned, were the chief, Jeiel, and Zechariah,
8 And Bela the son of Azaz, the son of Shema, the son of Joel, who dwelt in Aroer, even unto Nebo and Baalmeon:
9 And eastward he inhabited unto the entering in of the wilderness from the river Euphrates: because their cattle were multiplied in the land of Gilead.
10 And in the days of Saul they made war with the Hagarites, who fell by their hand: and they dwelt in their tents throughout all the east land of Gilead.
11 And the children of Gad dwelt over against them, in the land of Bashan unto Salchah:
12 Joel the chief, and Shapham the next, and Jaanai, and Shaphat in Bashan.
13 And their brethren of the house of their fathers were, Michael, and Meshullam, and Sheba, and Jorai, and Jachan, and Zia, and Heber, seven.
14 These are the children of Abihail the son of Huri, the son of Jaroah, the son of Gilead, the son of Michael, the son of Jeshishai, the son of Jahdo, the son of Buz;
15 Ahi the son of Abdiel, the son of Guni, chief of the house of their fathers.
16 And they dwelt in Gilead in Bashan, and in her towns, and in all the suburbs of Sharon, upon their borders.
17 All these were reckoned by genealogies in the days of Jotham king of Judah, and in the days of Jeroboam king of Israel.
I. II. Main points1. 2. Sub-points
We have here an extract out of the genealogies,
I. Of the tribe of Reuben, where we have,
1.The reason why this tribe is thus postponed. It is confessed that Reuben was the first-born of Israel, and, upon that account, might challenge the precedency; but he forfeited his birthright by defiling his father's concubine, and was, for that, sentenced not to excel, Gen 49:4. Sin lessens men, thrusts them down from their excellency. Seventh-commandment sins especially leave an indelible stain upon men's names and families, a reproach which time will not wipe away. Reuben's seed, to the last, bear the disgrace of Reuben's sin. Yet, though that tribe was degraded, it was not discarded or disinherited. The sullying of the honour of an Israelite is not the losing of his happiness. Reuben loses his birthright, yet it does not devolve upon Simeon the next in order; for it was typical, and therefore must attend, not the course of nature, but the choice of grace. The advantages of the birthright were dominion and a double portion. Reuben having forfeited these, it was thought too much that both should be transferred to any one, and therefore they were divided. (1.) Joseph had the double portion; for two tribes descended from him, Ephraim and Manasseh, each of whom had a child's part (for so Jacob by faith blessed them, Heb 11:21; Gen 48:15, Gen 48:22), and each of those tribes was as considerable, and made as good a figure, as any one of the twelve, except Judah. But, (2.) Judah had the dominion; on him the dying patriarch entailed the sceptre, Gen 49:10 Of him came the chief ruler, David first, and, in the fulness of time, Messiah the Prince, Mic 5:2. This honour was secured to Judah, though the birthright was Joseph's; and, having this, he needed not envy Joseph the double portion.
2.The genealogy of the princes of this tribe, the chief family of it (many, no doubt, being omitted), to Beerah, who was head of this clan when the king of Assyria carried them captive, Ch1 5:4-6. Perhaps he is mentioned as prince of the Reubenites at that time because he did not do his part to prevent the captivity.
3.The enlargement of the coasts of this tribe. They increasing, and their cattle being multiplied, they crowded out their neighbours the Hagarites, and extended their conquests, though not to the river Euphrates, yet to the wilderness which abutted upon that river, Ch1 5:9, Ch1 5:10. Thus God did for his people as he promised them: he cast out the enemy from before them by little and little, and gave them their land as they had occasion for it, Exo 23:30.
II. Of the tribe of Gad. Some great families of that tribe are here named (Ch1 5:12), seven that were the children of Abihail, whose pedigree is carried upwards from the son to the father (Ch1 5:14, Ch1 5:15), as that Ch1 5:4, Ch1 5:5, is brought downwards from father to son. These genealogies were perfected in the days of Jotham king of Judah, but were begun some years before, in the reign of Jeroboam II, king of Israel. What particular reason there was for taking these accounts then does not appear; but it was just before they were carried away captive by the Assyrians, as appears Kg2 15:29, Kg2 15:31. When the judgments of God were ready to break out against them for their wretched degeneracy and apostasy then were they priding themselves in their genealogies, that they were the children of the covenant; as the Jews, in our Saviour's time, who, when they were ripe for ruin, boasted, We have Abraham to our father. Or there might be a special providence in it, and a favourable intimation that though they were, for the present, cast out, they were not cast off for ever. What we design to call for hereafter we keep an inventory of.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–17. Public domain.
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Theodoret of CyrusAD 458
QUESTIONS ON FIRST CHRONICLES, PROLOGUE
The Chronicles also speak about the tabernacle because a temple of the Lord had not yet been built by either Samuel or David. The text also adds that that the holy services were held in the tabernacle. Worship was observed at that time according to the number of the days of the week. For it also says, “and their kindred who were in their villages were obliged to come in every seven days, in turn, to be with them.” With regard to the holy utensils it says, “Some of them had charge of the utensils of service, for they were required to count them when they were brought in and taken out. Others of them were appointed over the furniture, and over all the holy utensils, also over the choice flour, the wine, the oil, the incense and the spices.” And about the priests it says, “Others, of the sons of the priests, prepared the mixing of the spices.” With regard to the tomb of Saul the Chronicles gives us much information, and in the Book of Kings itself we read that his bones were gathered and buried in the land of Jabesh.
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
There is abundant information in the books of Chronicles which were written to continue the books of the Kings and to preserve the memory of such important events. The first book begins with a genealogy that sets out to demonstrate how the human race came from a single man. Since it focuses only on the single kingdom of Judah, it can tell us about its cities and the villages, and from where they took their names. Here we come to know Nathan, from whom the blessed Luke constructed the beginning of his genealogy of our Lord and Savior, Son of David and Solomon’s brother4 on his mother’s side: “The following children were born to him in Jerusalem: Shimeah, Shobab, Nathan and Solomon, that is, the four children he fathered with Bersabea, daughter of Ammiel.” And Rechab6 herself, who is mentioned in many books of Scripture, is said to have come from the tribe of Judah.It also clearly explains why Reuben lost his birthright and Joseph gained it and also, finally, the reason why the tribe of Judah obtained the highest honor: “The sons of Reuben the firstborn of Israel. He was the firstborn, but because he defiled his father’s bed his birthright was given to the sons of Joseph son of Israel, so that he is not enrolled in the genealogy according to the birthright; though Judah became prominent among his brothers and a ruler came from him, yet the birthright belonged to Joseph.” It also explains the reason why such a great honor was conceded to Joseph. By the will of God Judah had the dignity of receiving the Lord who was born from him according to the flesh. This is the sense tacitly expressed with the words “a leader from him.” Indeed the passage seems to assert that not only the kings of the earth derived from Judah, but also the eternal king himself who had no beginning and will never end.
It also describes the situation of the tribes beyond the Jordan, those of Reuben and Gad, and even the tribes of Manasseh which later were received into those of the Hagarites and the Itureans, and talks about the tribes of the Naphiseans, and all those peoples who entered into conflict with them. In addition the text relates how they fought and won, and made the Hagarites flee. And it also reports the reason for the victory: “When they received help against them, the Hagarites and all who were with them were given into their hands, for they cried to God in the battle, and he granted their entreaty because they trusted in him.” It also describes the amount of the spoils of war: “They captured their livestock: 50, of their camels, 250, sheep, 2, donkeys and 100, captives. Many were slain because the war was from God. And they lived in their territory until the exile.”
Theodoret of CyrusAD 458
QUESTIONS ON 1 CHRONICLES, PROLOGUE
The genealogy of the priests and the Levites comes after this. It relates that Zadok, who was high priest at the time of David, had been the eleventh from Aaron; that Azariah, nephew of Zadok, had been the first to receive the priestly anointing in the temple built by Solomon. Among them there was also Jehozadak, who was brought to Babylon as a war prisoner. Jesus9 was his son, a high priest as well, who delivered the people from bondage together with Zerubbabel, and built a temple for the Lord. Here we also learn that Korah, who revolted against the great Moses, was a nephew of Isaar, son of Caath and brother of Amram, Aaron’s and Moses’ father. According to this lineage he was related to the first legislator. But he himself paid in the desert for his errors, although his children did not share the punishment of their father. From here Samuel13 came and then Aeman, who intoned Psalms and was a nephew of the prophet Samuel. In fact he was the son of Joel, son of Samuel. On the other hand, Asaph, one of the singers, came from the lineage of Gerson, son of Levi and brother of Caath. Aetham, who also belonged to the group of the singers, had Merari, the third son of Levi, as great-grandfather.The text also explains the difference between the priests and the Levites. It relates that the Levites were initiated into all the ministries of the holy altar of God: “But Aaron and his sons made offerings on the altar of burnt offering and on the altar of incense, doing all the work of the most holy place, to make atonement for Israel, according to all that Moses the servant of God had commanded.” It seems to me, in fact, that this book was written after the return from Babylon. For this reason it also talks about the bondage and explains its cause: “So all Israel was enrolled by genealogies; and these are written in the book of the Kings of Israel. And Judah was taken into exile in Babylon because of their unfaithfulness. Now the first to live again in their possessions in their towns were Israelites, priests, Levites, and temple servants.” These accounts show that the book was begun after the captivity. Indeed no historian ever relates facts that happened afterwards, but what happened before or during his times. And actually only the prophets have the power to foretell the future. In addition it says that also those who had inhabited that land before them had been enslaved. And actually many of them still live with them: the Canaanites, Chettites, Jebusites, who had been their companions in such a misfortune. Also the priests and the Levites were brought into captivity with the Israelites. I believe that those who were called “the saints’ servants” were then called Nathinim. Many of them, in fact, consecrated themselves to the ministries of the priests and the Levites. There were among them also those who were entrusted with the carrying of the water, the gathering of wood and other necessary duties. Indeed, if it was imposed to the Gabaonites, who were foreigners, to follow Joshua in the praises and to perform some works as porters or carpenters, this task was even more the duty of the Israelites. As a proof of this I have found in the interpretation of Hebrew names that this name means “house of Iaō,” that is, “of the God who is.” The text, in fact, mentions the children of Israel and among them Judah and Benjamin, and Ephraim18 and Manasseh. It also mentions the priests and the Levites, who inhabited those cities. About the Korēnites it says that they derived from Korah. It also says that among them there had been the guardians of the temple of God as well, and it seems that this custom had been introduced by Samuel and David. “All these, who were chosen as gatekeepers at the thresholds, were two hundred twelve. They were enrolled by genealogies in their villages. David and the prophet Samuel established them in their office of trust. So they and their descendants were in charge of the gates of the house of the Lord, that is, the house of the tent, as guards. The gatekeepers were on the four sides, east, west, north, and south.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Chronicles 5:1 serves as a pivotal introductory statement to the genealogies of the northern tribes, immediately addressing a profound historical and theological anomaly: the forfeiture of the birthright by Reuben, Israel's firstborn. Despite his natural position of preeminence, Reuben's grave moral transgression—defiling his father's bed—led to the transfer of his birthright privileges to the sons of Joseph. This verse establishes a foundational principle for the Chronicler's work, emphasizing that divine blessings and genealogical reckoning are not solely based on natural birth order but are profoundly influenced by moral conduct, divine justice, and God's sovereign reordering of human affairs.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several impactful literary devices that underscore its theological significance. The most prominent is Parenthesis, seen in the phrase "(for he [was] the firstborn;)", which serves to acknowledge Reuben's rightful initial status before immediately introducing the reason for its forfeiture. This creates a sense of dramatic irony and underscores the severity of his transgression by highlighting the contrast between his natural position and his moral failure. The entire verse functions as a Corrective Statement, interrupting the expected flow of a genealogical record to clarify a crucial historical and theological point regarding the birthright. This correction highlights the Chronicler's didactic purpose, teaching that divine favor and genealogical reckoning are not solely based on natural order but on moral conduct and divine sovereignty. Furthermore, the verse acts as a Thematic Statement, introducing the overarching principle that God's justice and sovereignty dictate the true order of things, even overriding established human customs like primogeniture. The succinct and impactful declaration of the birthright's transfer also serves as a form of Foreshadowing, hinting at the later prominence of the tribes of Ephraim and Manasseh within Israel's history, a prominence that would not have been possible had Reuben retained his birthright.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Chronicles 5:1 profoundly illustrates the principle that divine blessings and positions of privilege are not automatically inherited but are subject to moral accountability and God's sovereign will. While God established the principle of primogeniture, He retains the right to alter or revoke it based on human conduct. Reuben's forfeiture serves as a stark reminder that sin, particularly that which undermines familial and divine authority, carries severe and lasting consequences that can impact generations. This act of divine reordering underscores God's justice and His commitment to righteousness, demonstrating that His kingdom operates on principles of character and faithfulness rather than mere human tradition or natural birth order. It sets a precedent for understanding how God works through history, often choosing the unexpected or overlooked to fulfill His purposes, as seen in the elevation of Joseph's lineage and, ultimately, the tribe of Judah for kingship.
REFLECTION AND APPLICATION
The account of Reuben's lost birthright in 1 Chronicles 5:1 offers a timeless and sobering lesson for believers today. It powerfully reminds us that while God is merciful and forgiving, there are real and often lasting consequences for our choices, especially those that involve moral compromise or a blatant disregard for God's established order and authority. Our actions, whether in private or public, have ripple effects that can impact not only our own lives but also our families, communities, and even our spiritual inheritance. This verse challenges us to examine our own lives: are we living in a way that honors God and respects the authority He has placed over us? Do we prioritize temporary gratification or worldly desires over eternal principles and spiritual integrity? True standing before God and others is not solely based on our natural advantages, family lineage, or initial position, but on our character, obedience, and faithfulness to His call. It encourages us to live with integrity, recognizing that God's sovereign hand is always at work, even in the midst of human failings, to accomplish His greater purposes, often by elevating the humble and displacing the proud.
Questions for Reflection
FAQ
Why does the Chronicler begin the genealogies with Reuben's sin and the forfeiture of his birthright?
Answer: The Chronicler's purpose in beginning with Reuben's sin and the forfeiture of his birthright is highly significant and intentional. It immediately establishes a theological framework for the entire book, emphasizing that God's blessings and the true reckoning of lineage are not based solely on natural birth order but on moral conduct and divine sovereignty. By highlighting this early historical correction, the Chronicler signals that he is not merely presenting a dry list of names but a divinely inspired narrative that underscores God's justice, the severe consequences of sin, and His sovereign hand in shaping Israel's history. This opening statement sets the stage for understanding why certain tribes (like Judah, from whom David came, and Levi, the priestly tribe) gained prominence, while others lost their initial preeminence. It teaches that faithfulness and righteousness are paramount in God's eyes, even over established human traditions and natural rights.
What exactly did the "birthright" entail in ancient Israelite society?
Answer: The "birthright" (Hebrew: bekorah) was a comprehensive set of privileges and responsibilities traditionally bestowed upon the firstborn son in ancient Israelite society. It typically included a double portion of the father's inheritance, signifying his elevated status and responsibility to care for the family. The firstborn also assumed the spiritual and patriarchal leadership of the family upon the father's death, acting as the head of the household and often serving in a priestly capacity before the establishment of the Levitical priesthood. Furthermore, the firstborn received the primary patriarchal blessing, which carried significant spiritual and prophetic weight, as seen in Jacob's blessings upon his sons in Genesis 49. Reuben's forfeiture meant losing all these significant advantages, including the double portion and the leadership role within the family of Israel.
How was the birthright divided among Joseph's sons, Ephraim and Manasseh?
Answer: The birthright was transferred to Joseph's sons, Ephraim and Manasseh, through Jacob's adoption of them as his own sons, effectively making them full tribes of Israel rather than sub-tribes of Joseph. This is detailed in Genesis 48:5-6. By adopting them, Jacob ensured that Joseph, through his two sons, received a double portion of the inheritance, equivalent to two full tribal inheritances, thus fulfilling the firstborn's privilege. Interestingly, Jacob also blessed Ephraim, the younger son, over Manasseh, the elder, further demonstrating God's sovereign ability to choose and elevate outside of conventional birth order, a theme also seen with Jacob and Esau (Genesis 25:23). This divine reordering highlights that God's purposes are not bound by human customs or expectations.
CHRIST-CENTERED FULFILLMENT
The narrative of Reuben's forfeited birthright in 1 Chronicles 5:1 finds profound Christ-centered fulfillment in the New Testament. While Reuben lost his natural birthright due to his defiling sin, Jesus Christ is the true and eternal "firstborn" who never defiled His Father's will or His divine inheritance. He is described as the "firstborn over all creation" in Colossians 1:15 and the "firstborn from the dead" in Colossians 1:18, signifying His preeminence, absolute authority, and unique relationship with God the Father. Unlike Reuben, whose sin disqualified him from a temporal inheritance, Jesus perfectly fulfilled all righteousness, earning not only His own eternal inheritance but also securing an imperishable inheritance for all who are "in Him." Through Christ, believers, regardless of their natural lineage or past failings, are adopted into God's family and receive a spiritual birthright—an "inheritance that is imperishable, undefiled, and unfading, kept in heaven for you" (1 Peter 1:4). This radical transfer of spiritual birthright from natural descent to spiritual adoption through faith in Christ (Galatians 3:29) beautifully mirrors and transcends the historical reordering seen in Reuben's story, demonstrating God's ultimate plan to redeem and restore humanity through His perfect Son, the true and eternally preeminent Firstborn.