1 Chronicles 5 1

1 Chronicles 5:1 kjv

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 5:1 nkjv

Now the sons of Reuben the firstborn of Israel? he was indeed the firstborn, but because he defiled his father's bed, his birthright was given to the sons of Joseph, the son of Israel, so that the genealogy is not listed according to the birthright;

1 Chronicles 5:1 niv

The sons of Reuben the firstborn of Israel (he was the firstborn, but when he defiled his father's marriage bed, his rights as firstborn were given to the sons of Joseph son of Israel; so he could not be listed in the genealogical record in accordance with his birthright,

1 Chronicles 5:1 esv

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, so that he could not be enrolled as the oldest son;

1 Chronicles 5:1 nlt

The oldest son of Israel was Reuben. But since he dishonored his father by sleeping with one of his father's concubines, his birthright was given to the sons of his brother Joseph. For this reason, Reuben is not listed in the genealogical records as the firstborn son.

1 Chronicles 5 verses

1 Chronicles 5 1 Meaning

1 Chronicles 5:1 introduces the genealogy of Reuben, the rightful firstborn son of Israel (Jacob). However, it immediately notes that despite his status, Reuben forfeited his birthright—which included a double portion of inheritance and often the position of family leadership—because he "defiled his father's bed" (slept with Bilhah, Jacob's concubine). Consequently, this esteemed birthright was transferred to the sons of Joseph. Therefore, Reuben's lineage, while still listed, was not registered in the primary genealogical record with the distinction or privileges typically associated with the firstborn heir.

1 Chronicles 5 1 Context

1 Chronicles 5:1 opens the segment of genealogies specifically focusing on the tribes located east of the Jordan River. In the broader context of 1 Chronicles, these genealogies served a critical purpose for the post-exilic community. After the return from Babylonian captivity, a renewed emphasis was placed on establishing legitimate identity, lineage, and claims to ancestral land. These lists affirmed continuity with the pre-exilic covenant community and reinforced the faithful remembrance of God's promises despite Israel's scattered past. By beginning with Reuben, the chronicler directly addresses a significant historical deviation from standard primogeniture, explaining the subsequent distribution of tribal privileges, particularly the unique status of Joseph's sons. It underscores how divine justice operates within the framework of God’s covenant with Israel, demonstrating that covenant blessings are not solely automatic by birth but can be influenced by moral conduct.

1 Chronicles 5 1 Word analysis

• Now: (Heb. wĕ-, "and, now, then") – A common connective particle, here signifying a continuation of the genealogical record from the previous chapters, turning attention to Reuben.
• the sons of Reuben: Refers to the descendants of Reuben, who formed the tribe of Reuben.
• the firstborn: (Heb. Bĕchōr, בְּכוֹר) – Literally "first-born," denoting his initial status as the eldest son of Jacob. In ancient Israelite culture, the firstborn held a special position of honor, authority, and received a double portion of the inheritance. This word establishes Reuben's birthright status, which is then immediately undermined by the subsequent phrase.
• of Israel: Refers to Jacob, who was renamed Israel by God, indicating his role as the patriarch from whom the twelve tribes descended, embodying the covenant people.
• for he was the firstborn: Reiteration emphasizing Reuben’s natural, initial entitlement, which makes his subsequent demotion even more significant and illustrative of the severity of his sin.
• but because he defiled: (Heb. Chālal, חָלַל, "profane, violate, desecrate") – A strong verb indicating a severe moral transgression that brings defilement and dishonor. It denotes a fundamental breaking of a sacred boundary or norm. This choice of word highlights the gravity of Reuben's act against not only his father but also the purity and order of the family.
• his father’s bed: A common biblical euphemism referring to his father's wife or concubine (Bilhah, in this case, see Gen 35:22). This specific act was a grave violation of family honor, paternal authority, and constituted incest or adultery, depending on Bilhah’s precise status, an act explicitly forbidden by later Mosaic law. In ancient Near Eastern cultures, this type of sexual transgression against a patriarch's wife or concubine was often considered an attempt to usurp his authority or diminish his standing.
• his birthright: (Heb. Bĕchōrāh, בְּכֹרָה, "the right of the firstborn") – This legal and customary privilege included preeminence, a double share of inheritance (Deut 21:17), and often spiritual or tribal leadership. This term clarifies what Reuben lost specifically due to his sin.
• was given to the sons of Joseph: This denotes the transfer of the birthright privilege. It specifies who received it—Joseph through his two sons, Ephraim and Manasseh (see Gen 48:5, 22), thereby making Joseph's line equivalent to two tribes and granting him a double inheritance share within Israel. This established a pivotal genealogical and land allocation reality.
• the son of Israel: Further solidifies Joseph’s legitimate lineage and connection to the patriarchal promises, validating the transfer of the birthright.
• so he was not enrolled: (Heb. Yāḥas, יָחַס, "to be enrolled by pedigree, register genealogically") – This refers to the formal record-keeping of lineage. The consequence of his sin was not his removal from the family altogether but rather his exclusion from the primary status and advantages of the firstborn in the tribal register, impacting land claims and prominence.
• in the genealogy: Refers to the official tribal and family records essential for establishing identity, inheritance, and land rights, particularly after the exile.
• according to the birthright: Clarifies the specific nature of Reuben's altered genealogical standing; he was still listed among Jacob's sons, but not in the preeminent position that his birthright would have naturally dictated.

Words-group analysis:

• "Now the sons of Reuben the firstborn of Israel (for he was the firstborn, but because he defiled his father’s bed, his birthright was given to the sons of Joseph the son of Israel;": This lengthy initial phrase highlights a stark contrast between initial entitlement ("the firstborn of Israel") and the loss of that entitlement ("his birthright was given to the sons of Joseph"). The parenthesis immediately offers the crucial explanation for this transfer, linking sin directly to its severe consequence on lineage and privilege. It underscores God's justice and His intervention in the line of inheritance based on character.
• "so he was not enrolled in the genealogy according to the birthright.": This concluding statement clarifies the practical, genealogical implication of the birthright transfer. Reuben's line was still part of Israel, but their specific record no longer reflected the honor or double portion of a firstborn tribe, differentiating them from tribes like Judah (which received the kingship) or Joseph's descendants (who received the birthright portion). This statement emphasizes that the records faithfully reflected divine judgment.

1 Chronicles 5 1 Bonus section

The repeated mention of Reuben's sin and the consequence of losing his birthright across Genesis and Chronicles (especially its placement at the start of Reuben's tribal section) emphasizes its critical significance in shaping Israel's early history and tribal structure. The Chronicles author, writing for a post-exilic audience, might have included this detail not only to provide a thorough genealogical record but also to:

• Explain Tribal Prominence: Justify why Joseph's descendants (Ephraim and Manasseh) received a significant double land portion and why Reuben's tribe did not assume leadership among the tribes. This naturally leads into the detailed lists for these prominent tribes.
• Reinforce Moral Instruction: Serve as a stark reminder that sin, especially against family purity and authority, has severe and long-lasting consequences, even for those in privileged positions. This underscores the importance of adherence to God's moral law.
• Affirm Divine Sovereignty: Illustrate how God's divine plan unfolds not strictly according to human birth order, but often by His righteous judgments and sovereign choices, setting the stage for Judah's selection for the kingship and Levi for the priesthood, despite not being the firstborn. The fact that the birthright went to Joseph (two tribes), the kingship to Judah, and the priesthood to Levi demonstrates a multifaceted distribution of the patriarchal blessings, indicating that no single tribe held all preeminence.

1 Chronicles 5 1 Commentary

1 Chronicles 5:1 concisely summarizes a foundational narrative event that significantly shaped the tribal layout of Israel. By reiterating Reuben's status as the firstborn of Israel only to immediately pivot to his demotion, the text highlights a divine principle: privileges are not solely based on birth order but can be impacted by character and moral conduct. Reuben's egregious sin of incest (defiling his father's bed) directly resulted in the forfeiture of his preeminent "birthright"—a severe and lasting consequence. This birthright, involving a double portion and a leadership role, was then reallocated to Joseph, whose line became two tribes (Ephraim and Manasseh). While Reuben's name remains in the genealogies, he is notably absent from the firstborn position of honor and the corresponding entitlements. This serves as a potent theological and historical lesson for the post-exilic audience, affirming God's justice, the sanctity of moral purity within the covenant community, and the divine sovereignty in distributing blessings and roles among His people, overriding human conventions based on moral considerations.