Child, Children
Child, Children
See Family.
Fuente: Dictionary of the Apostolic Church
Child, Children
CHILD, CHILDREN
1. Value set on the possession of children.Throughout the Bible a noteworthy characteristic is the importance and happiness assigned to the possession of children, and, correspondingly, the intense sorrow and disappointment of childless parents. Children were regarded as Divine gifts (Gen 4:1; Gen 33:5), pledges of Gods favour, the heritage of the Lord (Psa 127:3). It followed naturally that barrenness was looked upon as a reproach, i.e. a punishment inflicted by God, and involving, for the woman, disgrace in the eyes of the world. Thus, Sarah was despised by her more fortunate handmaid Hagar (Gen 16:4); Rachel, in envy of Leah, cried, Give me children or else I die (Gen 30:1); Hannahs rival taunted her to make her fret, because the Lord had shut up her womb (1Sa 1:6); Elisabeth rejoiced when the Lord took away her reproach among men (Luk 1:25). He maketh the barren woman to keep house and to be a joyful mother of children (Psa 113:9), cries the Psalmist as the climax of his praise. The reward of a man who fears the Lord shall be a wife like a fruitful vine, and children like olive branches round about his table (Psa 128:3). Our Lord refers to the joy of a woman at the birth of a man into the world (Joh 16:21). Not only is natural parental affection set forth in these and similar passages, but also a strong sense of the worldly advantages which accompanied the condition of parentage. A man who was a father, especially a father of sons, was a rich man; his position was dignified and influential; his possessions were secured to his family, and his name perpetuated. Be fruitful and multiply was a blessing desired by every married couplefor the sake of the latter part of the blessing, the necessary accompaniment of fruitfulnessreplenish the earth, and subdue it; and have dominion; for fatherhood involved expansion of property and increase in importance and wealth.
2. The filial relationship.The position of children was one of complete subordination to their parents. Gen 22:1-24, Jdg 11:39, and the sacrifices to Molech of children by their parents (Lev 18:21; Lev 20:2-5, 2Ki 23:10, Jer 32:35) indicate that the father had powers of life and death over his children; these powers are limited in Deu 21:18-21. Reverence and obedience on the part of children towards their parents were strongly enjoined (Exo 20:12, Lev 19:3, Deu 27:16, Pro 1:8 etc.). Any one smiting or cursing his father or mother is to be put to death (Exo 21:15; Exo 21:17). Any one who is disrespectful to his parents is accursed (Deu 17:16). Irreverence on the part of children towards an older person is visited by a signal instance of Divine judgment (2Ki 2:23-24). Several passages in the Book of Proverbs urge care, even to severity, in the upbringing of children (Pro 3:12; Pro 13:24; Pro 15:5; Pro 22:6; Pro 29:15 etc.). The outcome of this dependence of children upon their parents, and of their subordination to them, was an intensely strong sense of the closeness of the filial bond, and a horror of any violation of it. A son who could bring himself to defy his father and break away from his home life was indeed no longer worthy to be called a son (Luk 15:19). The disobedience of Israel is bewailed in penitence by the prophet because it appears to him like the most heinous crime, the rebellion of children against a loving father: Surely they are my people, children that will not err. In his love and in his pity he redeemed them, and he bare them and carried them all the days of old. But they rebelled (Isa 63:8-10). In this connexion some of the sentences in our Lords charge to the Twelve must have fallen upon startled ears (Mat 10:21; Mat 10:35-38). Children were expected to follow in the footsteps of their parents and to resemble them. Hence such expressions as Abrahams children, which carried the notion of resemblance in character. Hence also the figurative use of the word children: children of transgression children of disobedience. Phrases like these are closely connected with others in which the words children or sons are used in a spiritual sense conveying the ideas of love and trust and obedience. St. Peter speaks of Mark, my son. In touching anxiety for their spiritual welfare, St. Paul, writing to the Galatians, addresses them: My little children; and St. John, in his Epistles, is fond of the same expression.
3. The feeling for childhood.Tenderness towards child life, appreciation of the simplicity, the helplessness, of children, affection of parents for their children, and children for their parents: all these are features of the Bible which the most superficial reader cannot fail to observe. There are many touching and vivid examples of and references to parental love. All the sons and daughters of Jacob rose up to comfort him for the loss of Joseph, but he refused to be comforted (Gen 37:35). If I be bereaved of my children, I am bereaved (Gen 43:14), is his despairing cry when Benjamin also is taken from himBenjamin, a child of his old age, a little one and his father loveth him (Gen 44:20). Hannah dedicated her little son to the service of the Lord in gratitude for his birth; and then year by year made a little robe and brought it to him (1Sa 2:19). David fasted and lay all night upon the ground praying for the life of his sick child (2Sa 12:16). The brief account of the death of the Shunammites boy is a passage of restrained and pathetic beauty (2Ki 4:18 ff.). Isaiahs feeling for the weakness and helplessness of children is displayed in the mention of the words first articulated by his own son (Isa 8:4); and in his description of the time when the earth should be full of the knowledge of the Lord, and little children, still dependent for life and protection upon their mothers care, should, without fear of harm on her part, be allowed to play among wild beasts and handle the asp and the adder (Isa 11:6-9). Zechariah dreams of the happy time when Jerusalem shall be full of boys and girls playing in the streets (Zec 8:5). The beauty of a childs humble simplicity is acknowledged by the Psalmist, who likens his own soul to a weaned child with its mother (Psa 131:2); unconsciously anticipating the spirit of One, greater than he, who said that only those who became as little children should in any wise enter the Kingdom of heaven (Mat 18:3), and who gave thanks to His Father for revealing the things of God to babes (Mat 11:25).
E. G. Romanes.
Fuente: Hastings’ Dictionary of the Bible
Child, Children
chld, children (, ben, son, , yeledh, child , naar, lad; , teknon, , paidon): The Hebrews regarded the presence of children in the family as a mark of Divine favor and greatly to be desired (Gen 15:2; Gen 30:1; 1Sa 1:11, 1Sa 1:20; Psa 127:3; Luk 1:7, Luk 1:28). The birth of a male child was especially a cause for rejoicing (Psa 128:3, Hebrew); more men, more defenders for the tribe. If there were no sons born to a household, that family or branch became lost. If the wife proved childless, other wife or wives might be added to the family (Gen 16 f). Further, each Jewish mother, at least in later times, hoped that her son might prove to be the Messiah. The custom of Levirate marriage, which was not limited to the Hebrew people, rested on the principle that if a man died childless his brother should marry his widow, the children of such union being considered as belonging to the brother whose name and line were Thus preserved from extinction (Deu 25:5; Gen 38:26; Mat 22:24).
Children were sometimes dedicated to God, even before their birth (1Sa 1:11). Names often were significant: Moses (Exo 2:10); Samuel (1Sa 1:20); Ichabod (1Sa 4:21; compare Gen 30) (see PROPER NAMES). The firstborn son belonged to God (Num 3:44). The ceremony of redeeming the firstborn occurred on the thirtieth day. Friends of the family were invited to a feast, the rabbi also being present. The child was placed in the hands of the priest. The father carried some gold or silver in a cup or vessel. The priest asked the mother whether this was her firstborn, and, on being answered in the affirmative, claimed the child as Yahweh’s. The father offered the redemption money, which was accepted in exchange for the child (compare 1Pe 1:18). See FIRSTBORN. Other stages in the life of the child were celebrated with fitting ceremonies. In the fourth year, in Palestine,on the second day of the Passover occurred the ceremony of the first cutting of the boy’s hair, the friends sharing the privilege. Sometimes, as in the case of the wealthy, the weight of the child in currency was given as a donation to the poor. In common with the custom of other eastern peoples, male children were circumcised (Gen 17:12), the rite being performed on the eighth day.
Early education was cared for in the home, the children growing up more or less with the mother (Pro 6:20; Pro 31:1; 2Ti 1:5; 2Ti 3:14, 2Ti 3:15), and the girl continuing with her mother until her marriage. In wealthier families tutors were employed (1Ch 27:32). Schools for children are first mentioned by Josephus (Ant., XV, x, 5). According to the Talmud the first school for children was established about 100 bc, but in the time of Jesus such schools were common. Children were taught to read and to write even in families of moderate means, these arts being widely diffused as early as 600 bc, if not earlier (Isa 8:1; Isa 10:19). Great stress was laid on the Torah, i.e. the law of Moses. Boys were trained also in farming, the tending of cattle, and in the trades. The religious training of the boy began in his fourth year, as soon as he could speak distinctly. The religious life of the girl also began early. In later times at least children took part in the Sabbath and Passover festivals and boys attended synagogue and school regularly.
Children were subject to the father (Neh 5:5 marks the extreme), who in turn was bound to protect them, though he himself had the power of life and death (Lev 18:21; Lev 20:2). Respect for and obedience to parents were stoutly upheld by public opinion (Exo 20:12; Deu 5:16; compare Pro 6:20; Mic 7:6; Deu 21:18-21; Exo 21:15).
Both the Old Testament and New Testament afford abundant evidence of the strength of the bond that bound the Hebrew family together (Gen 21:16; 2Sa 18:33; 1Ki 3:23; 2Ki 4:19; Isa 8:4; Job 29:5; Mat 19:13; Mat 20:20; Mar 9:24; Luk 2:48; Joh 4:47; Heb 2:13; Heb 11:23). The gift of a son from Yahweh was the height of joy; the loss of a child marked the depth of woe. A hint occurs in the custom of naming a man as the father of his firstborn son (Hastings Dictionary of the Bible, I, 382), or even the use of the father’s name as a surname (Bar-jonah, Bartimeus) and such continues in Syria at the present day. This idea is further instanced in the use, in both Old Testament and New Testament, of the terms to express the relation between God and men (Exo 4:22; Deu 14:1; Deu 32:6; Jer 3:4; Zec 12:10; Mal 1:6). See also FAMILY RELATIONSHIPS; SONS.
Literature
Benzinger, Hebraische Archaologie, 2nd edition, 1907, 112-23; for rabbinical lore, Friedenberg in Jewish Encyclopedia, IV, 27 f.
Figurative: Child is the English Versions of the Bible rendering of the Greek , teknon. The corresponding Hebrew words (, ben, and , yeledh, are usually translated son, but they have practically the same significance in the figurative use of the term. Child is used figuratively to describe:
(1) An affectionate greeting. Jesus addressed the sick of the palsy as child (Mar 2:5 the Revised Version, margin).
(2) The disciples, or followers, of a teacher. Jesus addressed His disciples as children (Mar 10:24). Paul referred to Timothy as his child (1Ti 1:2), and also to Onesimus (Phm 1:10). John also designated the disciples to whom he was writing as his children (2Jo 1:4). The same use of children or sons is common in the Old Testament (see 1Ki 20:35; 2Ki 2:3, 2Ki 2:5, 2Ki 2:7; 2Ki 4:38). As a term of special endearment, disciples are sometimes called little children (, tekna). Jesus Thus addressed His disciples when He was speaking about His departure (Joh 13:33). Paul Thus addressed the Galatians (Gal 4:19), and that was a favorite expression with John (see 1Jo 2:1; 1Jo 4:4; 1Jo 5:21). A term that was even more endearing was paida, which means little ones or babes. Jesus used this term once in addressing His disciples after His resurrection (Joh 21:5), and John also used this term occasionally in saluting those to whom he was writing (1Jo 2:18).
(3) Those who belong to God. Children of God is a common expression in both the Old Testament and the New Testament. It is based on the relation between parents and children, and in general describes God’s affection for His own, and their dependence upon Him, and moral likeness to Him. The term is sometimes used of those who are disloyal to God, and they are designated as rebellious children (see Isa 30:1). See CHILDREN OF GOD.
(4) Those who belong to the devil. Those who are like the devil in thought and action are designated as children of the devil (1Jo 3:10).
(5) One’s relation to something to which he belongs, or by which he is dominated in his affection for it. Thus we have (a) The children of a city or country (see Jer 2:16; Mat 23:37), and this designates those who belong to that particular city or country; (b) children of wisdom (Mat 11:19 the King James Version; Luk 7:35), and these are the ones whose lives are dominated by wisdom. Westcott and Hort, The New Testament in Greek adopted ergon for teknon in Mat 11:19, but this seems to be without any good reason; (c) children of obedience (1Pe 1:14), and these are the ones who are eager to obey; (d) children of light (Eph 5:8), and this designates those whose souls are illumined by the light.
(6) Those who are liable to some particular fate. Thus, we have (a) children of cursing, or those who are exposed to cursing (2Pe 2:14), and (b) children of wrath or those who are exposed to wrath (Eph 2:3).
(7) Moral likeness or spiritual kinship (Gal 3:7 the King James Version; compare Joh 8:39; the children of Abraham). See secs. (3), (4).