Children
VIEW:17 DATA:01-04-2020
Ben, "son;" bath, "daughter;" both from baanah, to build. Regarded as consecrated to God, in the same covenant relation as the parents; therefore sons on the eighth day were circumcised (Gen_17:12). Hence, flowed parents' responsibility to rear children in the way of the Lord (Gen_18:19; Deu_6:7; Deu_11:19); also children's responsibility to obey parents, as a preparatory discipline for the higher relationship to God. At five years of age, the boy passed under the father's training. At 12 he became "son of (i.e. subject to) the law," and was advanced to a fuller instruction in it. Smiting, or even cursing, a parent was punishable with death (Exo_21:15; Exo_21:17); also contumacy (Deu_21:18-21; compare Deu_27:16). The child might be sold to bondage until the Jubilee year for a parent's debt (2Ki_4:1; Neh_5:5).
Children were often nursed until they were three years old. They were carried on the mother's hip or shoulder (Isa_49:22; Isa_66:12). Governors or tutors watched them in nonage (Num_11:12; 2Ki_10:1; 2Ki_10:5; Isa_49:23; Gal_3:24, paidagoogos, the guardian slave who led the child to school). The mother's example and authority were weighty over sons and daughters alike (Pro_10:1; Pro_15:20), even with a royal son (1Ki_2:19). Daughters had no right of inheritance; but if a man had no son the daughters received the inheritance, but they must marry inside their own tribe. Metaphorically: CHILDREN OF LIGHT (Luk_16:8; Luk 1Th 6:5), of obedience (1Pe_1:14, "as children of obedience" Greek), of this world, of Belial, of wisdom (Mat_11:19), of faith. (See BELIAL.)
As children resemble their parent, so those in whom these several qualities, good or bad, predominate, are children of them severally (2Sa_23:6). So Barnabas is termed "son of consolation," expressing his predominant grace (Act_4:36); John and James "sons of thunder," characterized by fiery zeal (Mar_3:17). So "sons of might," "daughters of sons" (compare Isa_5:1, "a very fruitful hill," Hebrew: "the horn (i.e. peak) of the son of oil,") "children of the bridechamber" (Mat_9:15), the heavenly Bridgegroom's best men (friends) who go and fetch the bride, the apostles and evangelists who seek to bring sinners to Jesus and to heaven (Matthew 25).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Children. The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while the absence of offspring is regarded as one of the severest punishments. Gen_16:2; Deu_7:14; 1Sa_1:6; 2Sa_6:23; 2Ki_4:14; Isa_47:9; Jer_20:15; Psa_127:3; Psa_127:5. As soon as the child was born, it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. Eze_16:4; Job_38:9; Luk_2:7.
On the 8th day, the rite of circumcision, in the case of a boy, was performed and a name given. At the end of a certain time, (forty days if a son and twice as long if a daughter), the mother offered sacrifice for her cleansing. Lev_12:1-8; Luk_2:22. The period of nursing appears to have been sometimes prolonged to three years. Isa_49:15. 2Ma_7:27. The time of weaning was an occasion of rejoicing. Gen_21:8.
Both boys and girls, in their early years, were under the care of the women. Pro_31:1. Afterwards, the boys were taken by the father, under his charge. Daughters usually remained in the women's apartments till marriage. Lev_21:9; Num_12:14; 1Sa_9:11. The authority of parents, especially of the father, over children was very great, as was also the reverence enjoined by the law to be paid to parents.
The inheritance was divided equally between all the sons, except the eldest, who received a double portion. Gen_25:31; Gen_49:3; Deu_21:17; Jdg_11:2; Jdg_11:7; 1Ch_5:1-2. Daughters had, by right, no portion in the inheritance; but if a man had no son, his inheritance passed to his daughters, who were forbidden to marry out of the father's tribe. Num_27:1; Num_27:8; Num_36:2; Num_36:8.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
The more children?especially male children?a person had among the Hebrews, the more was he honored, it being considered as a mark of divine favor, while sterile people were, on the contrary, held in contempt (comp. Gen_11:30; Gen_30:1; 1Sa_2:5; 2Sa_6:23; Psa_127:3, sq.; 128:3; Luk_1:7; Luk_2:5). That children were often taken as bondsmen by a creditor for debts contracted by the father, is evident from 2Ki_4:1; Isa_50:1; Neh_5:5. Among the Hebrews, a father had almost unlimited power over his children, nor do we find any law in the Pentateuch restricting that power to a certain age; it was indeed the parents who even selected wives for their sons (Gen_21:21; Exo_21:9-11; Jdg_14:2; Jdg_14:5). It would appear, however, that a father's power over his daughters was still greater than that over his sons, since he might even annul a sacred vow made by a daughter, but not one made by a son (Num_30:4; Num_30:16). Children cursing or assaulting their parents were punished by the Mosaic Law with death (Exo_21:15; Exo_21:17; Lev_20:9). Before the time of Moses a father had the right to choose among his male children, and declare one of them (usually the child of his favorite wife) as his first-born, though he was perhaps only the youngest. Properly speaking, the 'firstborn' was he who was first begotten by the father, since polygamy excluded all regard in that respect to the mother. Thus Jacob had sons by all his four wives, while only one of them was called the first-born (Gen_49:3); we find, however, instances where that name is applied also to the first-born on the mother's side (1Ch_2:50; comp. 2:42; Gen_22:21). The privileges of the first-born were considerable, as shown in Birthright.
Fig. 131?Modes of carrying children
The first-born son, if not expressly deprived by the father of his peculiar rights, as was the case with Reuben (Genesis 49), was at liberty to sell them to a younger brother, as happened in the case of Esau and Jacob (Gen_25:31, sq.). Considering the many privileges attached to first-birth, we do not wonder that the Apostle called Esau a thoughtless person (Heb_12:16). There are some allusions in Scripture to the modes in which children were carried. These appear to be adequately represented by the existing usages, as represented in the following figure, in which #1 represents a Nestorian woman bearing her child bundled at her back, and #2, an Egyptian female bearing her child on her shoulder. The former mode appears to be alluded to in several places, and the latter in Isa_49:22. For other matters regarding children, see Adoption, Birth, Birthright.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Children were often nursed until they were three years old. They were carried on the mother's hip or shoulder (Isa_49:22; Isa_66:12). Governors or tutors watched them in nonage (Num_11:12; 2Ki_10:1; 2Ki_10:5; Isa_49:23; Gal_3:24, paidagoogos, the guardian slave who led the child to school). The mother's example and authority were weighty over sons and daughters alike (Pro_10:1; Pro_15:20), even with a royal son (1Ki_2:19). Daughters had no right of inheritance; but if a man had no son the daughters received the inheritance, but they must marry inside their own tribe. Metaphorically: CHILDREN OF LIGHT (Luk_16:8; Luk 1Th 6:5), of obedience (1Pe_1:14, "as children of obedience" Greek), of this world, of Belial, of wisdom (Mat_11:19), of faith. (See BELIAL.)
As children resemble their parent, so those in whom these several qualities, good or bad, predominate, are children of them severally (2Sa_23:6). So Barnabas is termed "son of consolation," expressing his predominant grace (Act_4:36); John and James "sons of thunder," characterized by fiery zeal (Mar_3:17). So "sons of might," "daughters of sons" (compare Isa_5:1, "a very fruitful hill," Hebrew: "the horn (i.e. peak) of the son of oil,") "children of the bridechamber" (Mat_9:15), the heavenly Bridgegroom's best men (friends) who go and fetch the bride, the apostles and evangelists who seek to bring sinners to Jesus and to heaven (Matthew 25).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Children. The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while the absence of offspring is regarded as one of the severest punishments. Gen_16:2; Deu_7:14; 1Sa_1:6; 2Sa_6:23; 2Ki_4:14; Isa_47:9; Jer_20:15; Psa_127:3; Psa_127:5. As soon as the child was born, it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. Eze_16:4; Job_38:9; Luk_2:7.
On the 8th day, the rite of circumcision, in the case of a boy, was performed and a name given. At the end of a certain time, (forty days if a son and twice as long if a daughter), the mother offered sacrifice for her cleansing. Lev_12:1-8; Luk_2:22. The period of nursing appears to have been sometimes prolonged to three years. Isa_49:15. 2Ma_7:27. The time of weaning was an occasion of rejoicing. Gen_21:8.
Both boys and girls, in their early years, were under the care of the women. Pro_31:1. Afterwards, the boys were taken by the father, under his charge. Daughters usually remained in the women's apartments till marriage. Lev_21:9; Num_12:14; 1Sa_9:11. The authority of parents, especially of the father, over children was very great, as was also the reverence enjoined by the law to be paid to parents.
The inheritance was divided equally between all the sons, except the eldest, who received a double portion. Gen_25:31; Gen_49:3; Deu_21:17; Jdg_11:2; Jdg_11:7; 1Ch_5:1-2. Daughters had, by right, no portion in the inheritance; but if a man had no son, his inheritance passed to his daughters, who were forbidden to marry out of the father's tribe. Num_27:1; Num_27:8; Num_36:2; Num_36:8.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
The more children?especially male children?a person had among the Hebrews, the more was he honored, it being considered as a mark of divine favor, while sterile people were, on the contrary, held in contempt (comp. Gen_11:30; Gen_30:1; 1Sa_2:5; 2Sa_6:23; Psa_127:3, sq.; 128:3; Luk_1:7; Luk_2:5). That children were often taken as bondsmen by a creditor for debts contracted by the father, is evident from 2Ki_4:1; Isa_50:1; Neh_5:5. Among the Hebrews, a father had almost unlimited power over his children, nor do we find any law in the Pentateuch restricting that power to a certain age; it was indeed the parents who even selected wives for their sons (Gen_21:21; Exo_21:9-11; Jdg_14:2; Jdg_14:5). It would appear, however, that a father's power over his daughters was still greater than that over his sons, since he might even annul a sacred vow made by a daughter, but not one made by a son (Num_30:4; Num_30:16). Children cursing or assaulting their parents were punished by the Mosaic Law with death (Exo_21:15; Exo_21:17; Lev_20:9). Before the time of Moses a father had the right to choose among his male children, and declare one of them (usually the child of his favorite wife) as his first-born, though he was perhaps only the youngest. Properly speaking, the 'firstborn' was he who was first begotten by the father, since polygamy excluded all regard in that respect to the mother. Thus Jacob had sons by all his four wives, while only one of them was called the first-born (Gen_49:3); we find, however, instances where that name is applied also to the first-born on the mother's side (1Ch_2:50; comp. 2:42; Gen_22:21). The privileges of the first-born were considerable, as shown in Birthright.
Fig. 131?Modes of carrying children
The first-born son, if not expressly deprived by the father of his peculiar rights, as was the case with Reuben (Genesis 49), was at liberty to sell them to a younger brother, as happened in the case of Esau and Jacob (Gen_25:31, sq.). Considering the many privileges attached to first-birth, we do not wonder that the Apostle called Esau a thoughtless person (Heb_12:16). There are some allusions in Scripture to the modes in which children were carried. These appear to be adequately represented by the existing usages, as represented in the following figure, in which #1 represents a Nestorian woman bearing her child bundled at her back, and #2, an Egyptian female bearing her child on her shoulder. The former mode appears to be alluded to in several places, and the latter in Isa_49:22. For other matters regarding children, see Adoption, Birth, Birthright.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
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