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.
A man with two wives is required to recognize the birthright of his firstborn son, even if his mother is the less favored wife (Deuteronomy 21:15-17). 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.
A man with two wives is required to recognize the birthright of his firstborn son, even if his mother is the less favored wife (Deuteronomy 21:15-17). 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.
