Contradiction with Deuteronomy 21:17
This law insists on the rights of the firstborn, emphasizing they should receive a double portion, contradicting Jacob’s preference for Ephraim over Manasseh.
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 hath: for he [is] the beginning of his strength; the right of the firstborn [is] his. [that...: Heb. that is found with him]
Contradiction with Exodus 13:2
Here, God instructs that all the firstborn are to be sanctified, suggesting a special status is inherently for the firstborn, opposing the blessing of the younger in Genesis 48:19.
Exodus 13:2: Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, [both] of man and of beast: it [is] mine.
Contradiction with Numbers 3:12-13
This passage establishes the Levites as substitutes for all firstborn among the Israelites, signifying a clear role and distinction for the literal firstborns, unlike Jacob's choice in Genesis 48:19.
Numbers 3:12-13: And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine;
Contradiction with 1 Samuel 16:6-7
Samuel initially assumes Eliab, the firstborn, is God's chosen, but God selects David, the youngest, however this later practice resonates more with spiritual selection rather than family hierarchy suggested in Genesis 48:19.
1 Samuel 16:6-7: And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD'S anointed [is] before him. [Eliab: called Elihu]
Contradiction with 1 Chronicles 5:1-2
This narrative contradicts Genesis 48:19 by explaining that Reuben, though the firstborn, lost his birthright to Joseph's sons, while Judah prevailed, showcasing the transference and complications in birthright precedence.
1 Chronicles 5:1-2: 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.
Contradiction with Psalm 89:27
This Psalm portrays David being made the "firstborn," the highest of the kings of the earth, which contrasts with the concept of Jacob choosing Ephraim over Manasseh despite their birth order in Genesis 48:19.
Psalm 89:27: Also I will make him [my] firstborn, higher than the kings of the earth.
Contradiction with Matthew 20:16
The verse "So the last shall be first, and the first last" supports the idea that traditional birth order is not important, agreeing partially with Genesis 48:19, yet it highlights a spiritual rather than family lineage kingdom.
Matthew 20:16: So the last shall be first, and the first last: for many be called, but few chosen.
Paradox #1
Genesis 48:19 might be seen as having a theological inconsistency related to the theme of primogeniture, where traditionally the firstborn son receives the primary blessing. In this verse, a younger son is chosen to be greater than his older brother, which contradicts the established norm. This reversal of expectations can be seen as conflicting with the cultural and religious customs of the time regarding inheritance and blessings.
Paradox #2
Genesis 48:19 could lead to a perception of inconsistency if one considers the precedent of the firstborn receiving the primary blessing, which is a common theme in biblical narratives. Here, the younger son is chosen for a greater blessing instead of the older, which goes against the traditional expectations and practices of primogeniture. This might seem contradictory when compared to other biblical stories where the firstborn’s right is upheld.
Paradox #3
The potential contradiction in this verse involves the blessing of Joseph's sons, Ephraim and Manasseh. Despite Manasseh being the firstborn, Ephraim receives the primary blessing. This reversal might seem inconsistent with the traditional practice of the firstborn receiving the greater blessing. Historically, it may reflect later events where the tribe of Ephraim gained more prominence than Manasseh in the history of Israel.
Paradox #4
Some people might see a contradiction in the idea of favoritism or blessing one person over another, especially if done in a way that isn't expected or logical. This can create a tension between what seems fair and what is traditionally done or expected.