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In the Bible, family and tribal membership appears to be transmitted through the father. For example, a person is considered to be a priest or Levite , if his father is a priest or Levite, and the members of all the Twelve Tribes are called Israelites because their father is Israel ( Jacob ).
An ancient belief held that a child born of an elderly mother who had given up hope of having offspring was destined for great things. Parallels occur in the Hebrew Bible in the case of Sarah , the wife of Abraham and mother of Isaac ; Hannah , the mother of Samuel ; [ 4 ] and in the New Testament in the case of the parents of John the Baptist .
Sandlin argues that "whenever the Bible has in mind children’s obligation to parents, it never depicts a paternal hierarchy, only a parental hierarchy", that "the father has no more say in the children’s rearing than the mother", and that "the Bible does not teach that the father is the head of the household". [19]
In the Apocryphal Testament of Levi, it is stated that Amram was born as a grandson of Levi when Levi was 64 years old. [9] The Exodus Rabbah argues that when the Pharaoh instructed midwives to throw male children into the Nile, Amram divorced Jochebed, who was three months pregnant with Moses at the time, arguing that there was no justification for the Israelite men to father children if they ...
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A child whose mother is known, but not the father, was known as "silent one" (Hebrew: shetuki), and fell into the same category as a foundling; [19] this status, however, could be changed if the mother knew and revealed the identity of the father. [19] The mamzer status is hereditary – a child of a mamzer (whether mother or father) is also a ...
On the eighth day they came to circumcise the child, and they were going to name him after his father Zechariah, but his mother spoke up and said, “No! He is to be called John.” They said to her, “There is no one among your relatives who has that name.” Then they made signs to his father, to find out what he would like to name the child.
Numbers 30:11-13 allows a husband to nullify a vow made by his wife, if he registers his objection when he learns of it. However, if he says nothing, the vow is allowed as valid. The next time Elkanah goes to Shiloh, Hannah remains home to care for her child, but tells him that she will present the boy to the Lord when he is weaned.