Genesis 49:3
Parallel Verses
English Standard Version
“Reuben, you are my firstborn, my might, and the firstfruits of my strength, preeminent in dignity and preeminent in power.

King James Bible
Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:

American Standard Version
Reuben, thou art my first-born, my might, and the beginning of my strength; The pre-eminence of dignity, and the pre-eminence of power.

Douay-Rheims Bible
Ruben, my firstborn, thou art my strength, and the beginning of my sorrow: excelling in gifts, greater in command.

English Revised Version
Reuben, thou art my firstborn, my might, and the beginning of my strength; The excellency of dignity, and the excellency of power.

Webster's Bible Translation
Reuben, thou art my first-born, my might, and the beginning of my strength, the excellence of dignity, and the excellence of power:

Genesis 49:3 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

When Joseph observed his father placing his right hand upon the head of Ephraim, the younger son, he laid hold of it to put it upon Manasseh's head, telling his father at the same time that he was the first-born; but Jacob replied, "I know, my son, I:know: he also (Manasseh) will become a nation, and will become great, yet (ואוּלם as in Genesis 28:19) his younger brother will become greater than he, and his seed will become the fulness of nations." This blessing began to be fulfilled from the time of the Judges, when the tribe of Ephraim so increased in extent and power, that it took the lead of the northern tribes and became the head of the ten tribes, and its name acquired equal importance with the name Israel, whereas under Moses, Manasseh had numbered 20,000 more than Ephraim (Numbers 26:34 and Numbers 26:37). As a result of the promises received from God, the blessing was not merely a pious wish, but the actual bestowal of a blessing of prophetic significance and force. - In Genesis 48:20 the writer sums up the entire act of blessing in the words of the patriarch: "In thee (i.e., Joseph) will Israel (as a nation) bless, saying: God make thee as Ephraim and Manasseh" (i.e., Joseph shall be so blessed in his two sons, that their blessing will become a standing form of benediction in Israel); "and thus he placed Ephraim before Manasseh," viz., in the position of his hands and the terms of the blessing. Lastly, (Genesis 48:21) Israel expressed to Joseph his firm faith in the promise, that God would bring back his descendants after his death into the land of their fathers (Canaan), and assigned to him a double portion in the promised land, the conquest of which passed before his prophetic glance as already accomplished, in order to insure for the future the inheritance of the adopted sons of Joseph. "I give thee one ridge of land above thy brethren" (i.e., above what thy brethren receive, each as a single tribe), "which I take from the hand of the Amorites with my sword and bow" (i.e., by force of arms). As the perfect is used prophetically, transposing the future to the present as being already accomplished, so the words לקחתּי אשׁר must also be understood prophetically, as denoting that Jacob would wrest the land from the Amorites, not in his own person, but in that of his posterity.

(Note: There is no force in Kurtz's objection, that this gift did not apply to Joseph as the father of Ephraim and Manasseh, but to Joseph personally; for it rests upon the erroneous assumption, that Jacob separated Joseph from his sons by their adoption. But there is not a word to that effect in Genesis 48:6, and the very opposite in Genesis 48:15, viz., that Jacob blessed Joseph in Ephraim and Manasseh. Heim's conjecture, which Kurtz approves, that by the land given to Joseph we are to understand the high land of Gilead, which Jacob had conquered from the Amorites, needs no refutation, for it is purely imaginary.)

The words cannot refer to the purchase of the piece of ground at Shechem (Genesis 33:19), for a purchase could not possibly be called a conquest by sword and bow; and still less to the crime committed by the sons of Jacob against the inhabitants of Shechem, when they plundered the town (Genesis 34:25.), for Jacob could not possibly have attributed to himself a deed for which he had pronounced a curse upon Simeon and Levi (Genesis 49:6-7), not to mention the fact, that the plundering of Shechem was not followed in this instance by the possession of the city, but by the removal of Jacob from the neighbourhood. "Moreover, any conquest of territory would have been entirely at variance with the character of the patriarchal history, which consisted in the renunciation of all reliance upon human power, and a believing, devoted trust in the God of the promises" (Delitzsch). The land, which the patriarchs desired to obtain in Canaan, they procured not by force of arms, but by legal purchase (cf. Genesis 24 and Genesis 33:19). It was to be very different in the future, when the iniquity of the Amorites was full (Genesis 15:16). But Jacob called the inheritance, which Joseph was to have in excess of his brethren, שׁכם (lit., shoulder, or more properly nape, neck; here figuratively a ridge, or tract of land), as a play upon the word Shechem, because he regarded the piece of land purchased at Shechem as a pledge of the future possession of the whole land. In the piece purchased there, the bones of Joseph were buried, after the conquest of Canaan (Joshua 24:32); and this was understood in future times, as though Jacob had presented the piece of ground to Joseph (vid., John 4:5).

Genesis 49:3 Parallel Commentaries

Treasury of Scripture Knowledge

my firstborn.

Genesis 29:32 And Leah conceived, and bore a son, and she called his name Reuben: for she said, Surely the LORD has looked on my affliction...

Genesis 46:8 And these are the names of the children of Israel, which came into Egypt, Jacob and his sons: Reuben, Jacob's firstborn.

Genesis 48:18 And Joseph said to his father, Not so, my father: for this is the firstborn; put your right hand on his head.

Numbers 1:20 And the children of Reuben, Israel's oldest son, by their generations, after their families, by the house of their fathers...

Numbers 26:5 Reuben, the oldest son of Israel: the children of Reuben; Hanoch, of whom comes the family of the Hanochites: of Pallu...

1 Chronicles 2:1 These are the sons of Israel; Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun,

1 Chronicles 5:1,3 Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but for as much as he defiled his father's bed...

my might.

Deuteronomy 21:17 But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he has...

Psalm 78:51 And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:

Psalm 105:36 He smote also all the firstborn in their land, the chief of all their strength.

Cross References
Revelation 3:14
"And to the angel of the church in Laodicea write: 'The words of the Amen, the faithful and true witness, the beginning of God's creation.

Deuteronomy 21:17
but he shall acknowledge the firstborn, the son of the unloved, by giving him a double portion of all that he has, for he is the firstfruits of his strength. The right of the firstborn is his.

Deuteronomy 33:6
"Let Reuben live, and not die, but let his men be few."

Psalm 78:51
He struck down every firstborn in Egypt, the firstfruits of their strength in the tents of Ham.

Psalm 105:36
He struck down all the firstborn in their land, the firstfruits of all their strength.

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