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bible verses about first born daughter

In the Bible, God declares that children are a gift and reward to parents (Psalm 127:3-5). However, this verse doesn’t necessarily mean that only first-born children are considered rewards. Nobleman, Joseph, also declared that “God has given me [him] another son” (Genesis 30:24).

Daughters are a beautiful blessing from the Lord. God’s Word is the main source for training a godly girl into a godly woman. Tell her about Christ. Encourage your daughter with the Bible so she can grow up to be a strong Christian woman. 

Remind her of the power of prayer and that God is always watching over her. Lastly, love your daughter and thank God for an amazing blessing.

Right here on Churchgists, you are privy to a litany of relevant information on prayer for first born daughter, blessings of the firstborn in the bible, first born blessing prayer, and so much more. Take out time to visit our Website for more information on similar topics.

bible verses about first born daughter

I’m going to copy some articles on this subject, but let me give you my summation of all of them. In the Old Testament, the firstborn son was the one who normally received a double inheritance, and was the one who would inherit his father’s role as head of the family. God sometimes reversed this order, as he did with Jacob and Esau (Genesis 25:21-26), and as Jacob later did with Ephraim and Manasseh (Genesis 48:13-22). Reuben was the firstborn of Jacob, but his rights as the firstborn were taken away because of his sin (Genesis 35:22; 49:3-4).

The term firstborn therefore has two main meanings. The first is more literal, referring to the fact that this son is the first son to be born of his father. The second meaning refers to the rights and authority of a person, because they are the firstborn. Our Lord is the “firstborn” in several ways, as one of the attached articles indicates. But most of all He is the One who has been appointed by God to be in authority over all things (Colossians 1:13-23; especially verses 15, 18).

Closely related is the expression “son” (which you see in 2 Samuel 7:14; Psalm 2:7-9 [compare Psalm 110:1-3]; Hebrews 1:5-14). I understand the expressions, “Thou art My Son, Today I have begotten Thee” (Hebrews 1:5a) and “I will be a Father to Him, And He shall be a Son to Me” (Hebrews 5b) to be synonymous. This speaks not of the birth of our Lord (as though this were when He came into existence – for He is eternal as John 1:1-3 indicate), but of His installation as King of the earth by His Father.

furst-be-got’-’-n (prototokos): This Greek word is translated in two passages in the King James Version by “first-begotten” (Heb 1:6; Rev 1:5), but in all other places in the King James Version, and always in the Revised Version (British and American), by “firstborn.” It is used in its natural literal sense of Jesus Christ as Mary’s firstborn (Lk 2:7; Mt 1:25 the King James Version); it also bears the literal sense of Jesus Christ as Mary’s firstborn (Lk 2:7; Mt 1:25 the King James Version); it also bears the literal sense of the firstborn of the firstborn of men and animals (Heb 11:28). It is not used in the New Testament or Septuagint of an only child, which is expressed by monogenes (see below).

Metaphorically, it is used of Jesus Christ to express at once His relation to man and the universe and His difference from them, as both He and they are related to God. The laws and customs of all nations show that to be “firstborn” means, not only priority in time, but a certain superiority in privilege and authority. Israel is Yahweh’s firstborn among the nations (Ex 4:22; compare Jer 31:9). The Messianic King is God’s firstborn Septuagint prototokos), “the highest of the kings of the earth” (Ps 89:27). Philo applies the word to the Logos as the archetypal and governing idea of creation. Similarly Christ, as “the firstborn of all creation” (Col 1:15), is not only prior to it in time, but above it in power and authority. “All things have been created through him, and unto him” (Col 1:16). He is “sovereign Lord over all creation by virtue of primo-geniture” (Lightfoot). It denotes His status and character and not His origin; the context does not admit the idea that He is a part of the created universe. So in His incarnation He is brought into the world as “firstborn,” and God summons all His angels to worship Him (Heb 1:6). In His resurrection He is “firstborn from the dead” (Col 1:18) or “of the dead” (Rev 1:5), the origin and prince of life. And finally He is “firstborn among many brethren” in the consummation of God’s purpose of grace, when all the elect are gathered home. Not only is He their Lord, but also their pattern, God’s ideal Son and men are “foreordained to be conformed to (his) image” (Rom 8:29). Therefore the saints themselves, as growing in His likeness, and as possessing all the privileges of eldest sons, including the kingdom and the priesthood, may be called the “church of the firstborn who are enrolled in heaven” (Heb 12:23).

furst’-born, furst’-ling (bekhor; prototokos): The Hebrew word denotes the firstborn of human beings as well as of animals (Ex 11:5), while a word from the same root denotes first-fruits (Ex 23:16). All the data point to the conclusion that among the ancestors of the Hebrews the sacrifice of the firstborn was practiced, just as the firstlings of the flocks and the first-fruits of the produce of the earth were devoted to the deity. The narrative of the Moabite war records the sacrifice of the heir to the throne by Mesha, to Chemosh, the national god (2 Ki 3:27). The barbarous custom must have become extinct at an early period in the religion of Israel (Gen 22:12). It was probably due to the influence of surrounding nations that the cruel practice was revived toward the close of the monarchical period (2 Ki 16:3; 17:17; 21:6; Jer 7:31; Ezek 16:20; 23:37; Mic 6:7). Jeremiah denies that the offering of human beings could have been an instruction from Yahweh (7:31; 19:5). The prophetic conception of God had rendered such a doctrine inconceivable. Clear evidence of the spiritualization and humanization of religion among the Israelites is furnished in the replacement, at an early stage, of the actual sacrifice of the firstborn by their dedication to the service of Yahweh. At a later stage the Levites were substituted for the firstborn. Just as the firstlings of unclean animals were redeemed with money (Ex 13:13; 34:20), for the dedication of the firstborn was substituted the consecration of the Levites to the service of the sanctuary (Nu 3:11-13,15). On the 30th day after birth the firstborn was brought to the priest by the father, who paid five shekels for the child’s redemption from service in the temple (compare Lk 2:27; Mishna Bekhoroth viii.8). For that service the Levites were accepted in place of the redeemed firstborn (Nu 3:45). See note. According to Ex 22:29-31 the firstborn were to be given to Yahweh. (The firstborn of clean animals, if free from spot or blemish, were to be sacrificed after eight days, Nu 18:16 ff.) This allusion to the sacrifice of the firstborn as part of the religion of Yahweh has been variously explained. Some scholars suspect the text, but in all probability the verse means no more than similar references to the fact that the firstborn belonged to Yahweh (Ex 13:2; 34:19). The modifying clause, with regard to the redemption of the firstborn, has been omitted. The firstborn possessed definite privileges which were denied to other members of the family. The Law forbade the disinheriting of the firstborn (Dt 21:15-17). Such legislation, in polygamous times, was necessary to prevent a favorite wife from exercising undue influence over her husband in distributing his property, as in the case of Jacob (Gen 25:23). The oldest son’s share was twice as large as that of any other son. When Elisha prayed for a double portion of Elijah’s spirit, he simply wished to be considered the firstborn, i.e. the successor, of the dying prophet. Israel was Yahweh’s firstborn (Ex 4:22; compare Jer 31:9 (Ephraim)). Israel, as compared with other nations, was entitled to special privileges. She occupied a unique position in virtue of the special relationship between Yahweh and the nation. In three passages (Rom 8:29; Col 1:15; Heb 1:6), Jesus Christ is the firstborn—among many brethren (Rom 8:29); of every creature (Col 1:16). This application of the term to Jesus Christ may be traced back to Ps 89:27 where the Davidic ruler, or perhaps the nation, is alluded to as the firstborn of Yahweh.

NOTE—The custom of redeeming the firstborn son is preserved among the Jews to this day. After thirty days the father invites the “Kohen,” i.e. a supposed descendant of Aaron, to the house. The child is brought and shown to the “Kohen,” and the father declares the mother of the child to be an Israelite. If she is a “Kohen,” redemption is not necessary. The “Kohen” asks the father which he prefers, his child or the five shekels; the father answers that he prefers his son, and pays to the “Kohen” a sum equivalent to five shekels. After receiving the redemption-money, the “Kohen” puts his hands on the child’s head and pronounces the Aaronite blessing (Nu 6:22-27).

T. Lewis

III. Conclusion
We thus conclude that in Col 1:15 the phrase proƒtotokos paseƒs ktiseoƒs is predicated of the preexistent Christ. Its thrust is to ascribe to him a primacy of status over against all of creation. This status is summarized by saying that he is God’s heir par excellence. The heirship is predicated upon his role in creation, preservation and teleology. Behind the predication lies Paul’s theological conception of Christ as the second Adam.*** While sovereignty is the keynote of the expression and is placed in juxtaposition with creation, one must recall the OT and intertestamental usages that demonstrate overtones of special privilege and affection when the term was used as a title. That this latter nuance is completely lacking in Col 1:15 does not follow at all. Indeed, an OT illustration suffices to guard against such a conclusion. In Gen 22:2 Isaac is styled the “beloved son,” and the ensuing narrative also informs us that it was to him that Abraham gave all that he had since Isaac was his heir (24:36; cf. 25:5). Our point is simply this: It is artificial to say that eikoƒn refers only to Christ’s relationship to the Father and proƒtotokos only to creation. Since both terms depict Jesus as the second Adam, he is thereby brought into relationship with both God the Father and creation. What does not seem to be present in Paul’s use of proƒtotokos is any notion of an “eternal generation” from the Father. This is reading back into the text the dogmatic reflections of later theologians—reflections that are legitimate but not intended by the apostle Paul’s diction.

The predication of Christ as firstborn in the NT offers a challenge to Christologies ancient and modern. One cannot help being impressed by the scope of this title. At his incarnation (Luke 2:7) Jesus is designated as Mary’s firstborn, an appellative connoting his consecration to God and possibly his rightful claim to the Davidic throne. By his glorious resurrection, in which he was victorious over sin and death, he has become the “firstborn from among the dead” (Col 1:18) and now exercises sovereign sway over his redeemed people as the “firstborn from the dead” (Rev 1:5). As the head of a new, redeemed humanity destined in the eschatological transfiguration to bear the impress of his image, he is the “firstborn among many brothers” (Rom 8:29). But the conception moves not only forward toward consummation but also, in the thought of Paul, backward into the realm of protology (Col 1:17). In Paul’s view all creation finds its reference point with respect to the “firstborn over all creation,” “the heir of all things” (Col 1:15; Heb 1:2, 6). Indeed, in the eschaton Christ is the integration point for all things (Eph 1:10). A Christology that falls short of this all-encompassing affirmation does not do justice to the Scriptural data. (Multiple, Journal of the Evangelical Theological Society, (Lynchburg, VA: JETS (Electronic edition by Galaxie Software)) 1988.)

From The New Bible Dictionary:

The Heb. root bkr, found in many Semitic languages, has the general meaning ‘(to be) early’. bÿk£o‚r, ‘first-born’ (fem. bÿk£i‚ra‚ b), is used of people and animals, cognate terms being employed for firstfruits, and the first-born son’s privileges and responsibilities are known as his ‘birthright’ (bÿk£o‚ra„h). In Gn. 25:23, the eldest son is called rab£, a description occurring elsewhere only in 2nd-millennium cuneiform texts.

The first-born was regarded as ‘the beginning of (his) strength’ (re„ásŒi‚t£i‚áo‚n—Gn. 49:3; Dt. 21:17; cf. Ps. 78:51; 105:36) and ‘the opener of the womb’ (pet£er reh£em—Ex. 13:2, 12, 15; Nu. 18:15; etc.), emphasizing both paternal and maternal lines. The pre-eminent status of first-born was also accorded to Israel (Ex. 4:22) and the Davidic line (Ps. 89:27).

The eldest son’s special position was widely recognized in the ancient Near East, though it was not usually extended to sons of concubines or slave-girls (cf. Gn. 21:9-13; Jdg. 11:1-2). The accompanying privileges were highly valued, and in the OT included a larger inheritance, a special paternal blessing, family leadership and an honoured place at mealtimes (Gn. 25:5-6; 27:35-36; 37:21ff.; 42:37; 43:33; Dt. 21:15-17). The double inheritance of Dt. 21:15-17, though apparently unknown to the Patriarchs (Gn. 25:5-6), is mentioned in several Old Babylonian, Middle Assyrian and Nuzi documents, and is alluded to elsewhere in the OT (2 Ki. 2:9; Is. 61:7).

These privileges could normally be forfeited only by committing a serious offence (Gn. 35:22; 49:4; 1 Ch. 5:1-2) or by sale (Gn. 25:29-34), though paternal preference occasionally overruled in the matter of royal succession (1 Ki. 1-2; 2 Ch. 11:22-23; cf. 1 Ch. 26:10). There is also a marked interest, especially in Genesis, in the youngest son (Jacob, Ephraim, David; cf. Isaac, Joseph), but such cases were certainly contrary to expectation (Gn. 48:17ff.; 1 Sa. 16:6ff.).

Where no sons existed, the eldest daughter took responsibility for her younger sisters (Gn. 19:30ff.). It was an Aramaean custom (Gn. 29:26), and perhaps also an Israelite one (1 Sa. 18:17-27), for the eldest daughter to be married first. A Ugaritic text mentions the transfer of birthright from the eldest to the youngest daughter.

In Israelite ritual, the first-born of man and beast had a special place. The male first-born belonged to Yahweh (Ex. 13:2; 22:29b-30; Nu. 3:13), and this was underlined by Israel’s deliverance in the final plague. Children were redeemed in the Exodus generation by the Levites (Nu. 3:40-41), and later, at a month old, by a payment of five shekels (Nu. 18:16; cf. 3:42-51). Sacrifice of human first-born is occasionally mentioned, following Canaanite practice (2 Ki. 3:27; Ezk. 20:25-26; Mi. 6:7; cf. 1 Ki. 16:34), but this was a misinterpretation of Ex. 22:29. Clean male firstlings were sacrificed (Nu. 18:17-18; Dt. 12:6, 17), while imperfect animals were eaten in the towns (Dt. 15:21-23). Male firstlings of unclean animals were redeemed (Nu. 18:15), though an ass was redeemed with a lamb or had its neck broken (Ex. 13:13; 34:20).

Bibliography. I. Mendelsohn, BASOR 156, 1959, pp. 38-40; R. de Vaux, Ancient Israel2, 1965, pp. 41-42, 442-445, 488-489; idem, Stuades in OT Sacrifice, 1964, pp. 7O-73; J. Henninger, in E. Gräf (ed.), Festschrift W. Caskel, 1968, pp. 162-183; M. Tsevat, TDOT 2, pp. 121-127. m.j.s.

Jesus was the first-born (pro„totokos) of his mother (Mt. 1:25; Lk. 2:7), a phrase which allows, but does not demand, that Mary had other, later children (cf. Mk. 6:3; *Brethren of the Lord). As such, Jesus was taken to the Temple by Mary and Joseph to be offered to God (Lk. 2:22-24); since Luke omits mention of a price being paid to redeem the child, he may have intended the incident to be regarded as the dedication of the first-born to the service of God (cf. 1 Sa. 1:11, 22, 28). Jesus is also the first-born of his heavenly Father. He is the first-born of all creation, not in the sense that he himself is a created being, but rather that as God’s Son he was his agent in creation and hence has authority over all created things (Col. 1:15-17). Similarly, he is the first-born in the new creation by being raised first from the dead, and is thus Lord over the church (Col. 1:18; Rev. 1:5). He is thus the first-born in a whole family of children of God who are destined to bear his image (Rom. 8:29). There may be an echo of Ps. 89:27 in Heb. 1:6, where God’s Son is the object of worship by the angels at his coming into the world (whether the incarnation, resurrection or second advent is meant is debatable). Finally, God’s people, both living and dead, can be described as the first-born who are enrolled in heaven, since they share the privileges of the Son (Heb. 12:23).

first born blessing bible verse

In biblical times, the firstborn was given certain unique rights, responsibilities, and privileges. A married couple’s firstborn male child was given priority and preeminence in the family, and the best of the inheritance. The nation of Israel is identified as God’s “firstborn” in the Bible (Exodus 4:22; Jeremiah 31:9); in other words, Israel held a special place of privilege and blessing among the nations.

People in ancient cultures attached great value to the eldest son, assigning him distinct benefits and obligations. The firstborn male was important because he was believed to represent the prime of human strength and vitality (Genesis 49:3; Psalm 78:51) as the “opener of the womb” (Exodus 13:2, 12, 15; Numbers 18:15; Luke 2:23). As a result, the firstborn son became the primary heir of the family. The firstborn’s birthright involved a double portion of the household estate and the leadership of the family if his father became incapacitated or was absent for some reason (Deuteronomy 21:17). After his father’s death, the eldest son usually cared for his mother until her death and provided for his unmarried sisters.

In the Old Testament, firstborn humans—and animals—were considered sacred to God (Genesis 4:4; Exodus 13:1–2; Leviticus 27:26; Numbers 3:11–13; Deuteronomy 15:19–23). After God rescued Israel from slavery in Egypt, He commanded the people to consecrate every firstborn male human and firstborn animal to Him (Exodus 22:29–30). The dedication was in memory of God’s great deliverance and a sign to their children that God had brought them out of Egypt (Exodus 13:11–16).

At the beginning of Israel’s years in the wilderness, God took all the males in the tribe of Levi into service in place of the firstborn males from the other tribes, entrusting the Levites with the work of His tabernacle (Numbers 3). The number of Levite males did not equal the full number of firstborns among the other tribes, so, to make up the difference, some of the firstborn from other tribes were redeemed with a financial offering to the priests (Numbers 3:46–48). After the Israelites settled in Canaan, the firstborn sons of all Israelites were to be redeemed as a sign they they belonged to God (Exodus 34:19; Numbers 18:14–16). Among the clean animals, the firstborn male was to be sacrificed to God eight days after birth (Exodus 13:11–16; 22:39–30). The firstborn males of unclean animals were either redeemed through a financial payment to the temple, replaced on the altar of sacrifice by a clean animal, or killed (Exodus 34:20; Numbers 18:14–16). These symbolic acts represented the Passover. In the final plague against Egypt, God “passed over” the firstborn males of Israel, who were in their homes with the blood of a lamb as a sign on their doors as God had commanded. The firstborn Egyptian males, including the livestock, were struck down (Exodus 11—12:30).

The firstborn could sell his rights, as Esau did to Jacob (Genesis 25:29–34). In doing this, “Esau despised his birthright” (Genesis 25:34). The author of Hebrews warned his readers, “See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son. Afterward, as you know, when he wanted to inherit this blessing, he was rejected. Even though he sought the blessing with tears, he could not change what he had done” (Hebrews 12:16–17). In taking his position as firstborn lightly, Esau sinned against God and his family.

The rights of the firstborn could also be lost, as was the case for Reuben, Jacob’s firstborn son (Genesis 49:3–4). Reuben slept with Bilhah, his father’s concubine (Genesis 35:22), an act that demonstrated the utmost disrespect for his father and his family. Jacob denied Reuben the blessing of the firstborn because of that sin (Genesis 49:4). In fact, Jacob withheld the blessing of the firstborn from the next two oldest sons, too, due to their violence against the Shechemites (Genesis 49:5–7; cf. Genesis 34).

The importance of the firstborn reaches its apex in Scripture in the person of Jesus Christ. All prior implications of the firstborn’s role in the Bible serve to illuminate Christ’s preeminence over all creation and in the family of God.

The New Testament describes Christ as the “firstborn” several times. In an earthly sense, Jesus is Mary’s firstborn son (Luke 2:7), and He was dedicated according to the law (Luke 2:22–24). Spiritually, Jesus is the “firstborn among many brothers and sisters” in the body of Christ (Romans 8:29). In Colossians 1:15, the apostle Paul writes, “The Son is the image of the invisible God, the firstborn over all creation.” This use of the title firstborn for Christ echoes the wording of Psalm 89:27–29, where God says of King David, “And I will appoint him to be my firstborn, the most exalted of the kings of the earth. I will maintain my love to him forever, and my covenant with him will never fail. I will establish his line forever, his throne as long as the heavens endure.”

In the book of Hebrews, Christ is “heir of all things” (Hebrews 1:2) and God’s “firstborn into the world” (Hebrews 1:6). Just as the firstborn son is head over his earthly family after his father, Jesus Christ is head of the body of Christ—the church—after God the Father (Ephesians 1:20–23; Colossians 1:18, Hebrews 2:10–12). Just as the firstborn son receives the greatest inheritance from his father, Jesus Christ receives the world as His inheritance. God says to His Son, “Only ask, and I will give you the nations as your inheritance, the whole earth as your possession” (Psalm 2:8).

As a point of clarification, the term firstborn in relation to Jesus does not suggest that He is a created being. The Son of God has existed for all eternity along with the Father and the Holy Spirit. Jesus is fully God (John 1:1–3). He took on human flesh so that He could become our Savior serve as the Mediator between humankind and God (1 Timothy 2:5). When Scripture refers to Christ as the “firstborn,” the message is that Christ’s supremacy, sovereignty, and priority extend over all things and all other beings.

In paying for our sin, Jesus Christ suffered death, but He also became “the firstborn from the dead” (Revelation 1:5); that is, He conquered death and is the first person to ever be “born” to eternal life after dying. By God’s grace, through faith in Jesus, we, too, can receive eternal life (Ephesians 2:1–10; John 3:16–18). Through His death and resurrection, Jesus is the “firstfruits” who guarantees the future resurrection and eternal life of many other sons and daughters of God (1 Corinthians 15:20–23). As He Himself said, “Because I live, you also will live” (John 14:19).

prayer for first born daughter

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Prayer For First Born Daughter
Powerful Prayer For First Born Daughter
Scriptures: Psalm 113:5-8; Deut. 28:13; Job 22:25-28; Psalm 27:6
Confession: I am a first born. I am the beginning of strength of my household. I am the excellency

of dignity, excellency of power. I shall not be a deficit unto the world. I shall be as stable as a rock.

I shall excel and no one shall defile me. I shall not die a grievous death. I shall not be an infant of
days, neither shall I be an adult that has not fulfilled his years. I shall have the might of Samson
but not his carelessness. I shall have the wisdom of Solomon, not his whoredom. I shall have the
holiness of Job and not his calamities. I shall possess the gate of my enemies. I shall not be subject
to pain or poverty. The enemy shall not outwit me. The Lord shall anoint me with the oil of
gladness above my fellows. The fire of the enemy shall not burn me. My head shall not be buried
in shame. I shall be respected and honoured in my father’s house. I shall be the first among equals.
I shall be the preferred among many.
My voice shall be heard and reckoned with. As a first born, I redeem my destiny by the precious
blood of Jesus. I dedicate myself this day to the God of Abraham, Isaac and Jacob and the Father
of our Lord Jesus Christ. Amen.

  1. Every incantation, ritual and witchcraft powers against my destiny, fall down and die, in
    the name of Jesus.
  2. I render null and void, the influence of destiny swallowers, in the name of Jesus.
  3. Every household wickedness struggling to re-arrange my destiny, fall down and die, in the
    name of Jesus.
  4. My destiny is attached to God, therefore I decree that I can never fail, in Jesus’ name.
  5. Every power waging war against my destiny, fall down and die, in the name of Jesus.
  6. I overthrow every satanic re-arrangement programmed against my destiny, in Jesus’
  7. I refuse to accept satanic substitute for my destiny, in Jesus’ name.
  8. Every power drawing powers from the heavenlies against my destiny, fall down and die,
    in Jesus’ name.
  9. Today, I raise up altar of continuous prosperity upon my destiny, in Jesus’ name
  10. I reject every satanic rearrangement of my destiny, in Jesus’ name.
  11. I reject and renounce destiny- demoting names and I nullify their evil effects upon my
    destiny, in Jesus’ name.
  12. The designs of my enemy against my destiny shall be destroyed, in Jesus’ name.
  13. Conspiracy of darkness against my destiny, scatter by fire, in the name of Jesus.
  14. You evil strongman attached to my destiny, be bound, in Jesus’ name.
  15. Every parental curse that is demoting my life, be broken by the blood of Jesus.
  16. Every paternal and maternal pronouncement, issued against my life, be scattered, in
    Jesus’ name.
  17. I decree that my first born potentials shall not be caged, in the name of Jesus.
  18. Every satanic assignment to bury my first born star, be scattered, in the name of Jesus.
  19. I reject spirit of the tail, I claim the position of headship, in the name of Jesus.
  20. By the power in the blood of Jesus, I break every witchcraft agenda to exchange and
    manipulate my star, in the name of Jesus.
  21. Every curse and affliction working against the first born in my father’s house, die, in Jesus’
  22. Every dedication working against me as first born, be destroyed, in the name of Jesus.
  23. I destroy the power of any Herod assigned to trouble my first born destiny, in the name
    of Jesus.
  24. Any covenant my ancestors might have made over my life as a first born, be broken, in the
    name of Jesus.
    (Prayer courtesy of bummyla)
    Don’t forget to drop your comments below if you found this prayer helpful. Thanks and God bless you.

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