Dr. Kristine Henrikson Garroway is Associate Professor of Hebrew Bible at the HUC-JIR. She received her doctorate in Hebrew Bible and Cognate Studies at HUC-JIR. Garroway is the author of Children in the Ancient Near Eastern Household.
Last Updated
December 19, 2022
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What we know about abortion in the ancient world from legal and medical texts.
What we know about abortion in the ancient world from legal and medical texts.
To marry a woman, a man had to first pay her father a מֹהַר (mohar), “bride-price.” Although Laban allows Jacob to marry Rachel before working off his debt, she only has her first child at the end of the seven-year period.
To marry a woman, a man had to first pay her father a מֹהַר (mohar), “bride-price.” Although Laban allows Jacob to marry Rachel before working off his debt, she only has her first child at the end of the seven-year period.
A child’s mother remains impure for forty days after the birth of a boy and eighty days after a girl. A comparison of this procedure with similar ones in Hittite birth rituals suggests that this gender-based differentiation serves as a kind of ritual announcement of the child’s gender.
A child’s mother remains impure for forty days after the birth of a boy and eighty days after a girl. A comparison of this procedure with similar ones in Hittite birth rituals suggests that this gender-based differentiation serves as a kind of ritual announcement of the child’s gender.
Channah and Elkanah’s yearly feast resembles a Mesopotamian fertility ritual; when year after year God doesn’t respond, Channah turns to God directly and enters the Tabernacle.
Channah and Elkanah’s yearly feast resembles a Mesopotamian fertility ritual; when year after year God doesn’t respond, Channah turns to God directly and enters the Tabernacle.
Deuteronomy 21:15-17 requires a man with two wives to recognize the birthright of his firstborn son, even if his mother is the less favored wife. This law is intertextually linked to Jacob’s giving Reuben’s firstborn rights to Joseph in Genesis, but it can also be read as a response to Abraham’s disinheriting Ishmael in favor of his younger son, Isaac.
Deuteronomy 21:15-17 requires a man with two wives to recognize the birthright of his firstborn son, even if his mother is the less favored wife. This law is intertextually linked to Jacob’s giving Reuben’s firstborn rights to Joseph in Genesis, but it can also be read as a response to Abraham’s disinheriting Ishmael in favor of his younger son, Isaac.
