Academic literature on the topic 'First-born children in the Bible'

AbstractIn the present study the relevant texts in the Hebrew Bible concerning sacrifice or redemption of the first born of humans and animals are considered in detail. The most important findings are the following: 1. An Israelite could understand the instructions in Ex. xxii 28f. to mean that he should sacrifice his first-born child to JHWH. 2. Ez. xx 25f. describes such first-born sacrifices for JHWH as practised. Therefore it cannot be ruled out that in early Israel at a particular time such a sacrificial practice could indeed have occurred. 3. In the laws of the first-born in the Book of Covenant, in the Dodecalogue and in the original layer of Num. xviii 15-18 (P) the corresponding terms bekôr and peter rekhem refer to the male and female first-born of human and animal. The regulation in Deut. xv, to consecrate only the male first-born clean animals to JHWH and to consume them in JHWH's presence during the Feast, is connected with a clearly farmer-friendly tendency of the deuteronomic law-maker. Apart from that a limitation to the male first-born prevails only in the later post-exilic period. According to the note in Num. xviii 16, the redemption of the human first-born applies only to male children; according to the law of the first-born in Exod. xiii only the male first-born of human and animal (of female Israelites and animals) are affected.

Children are born as spiritual beings, created for relationship with God. However, their spiritual development is shaped by many factors — including their experience of trauma. Sadly, since ancient times, many children have experienced significant trauma and the Bible deals with this topic openly and honestly. This article presents an overview of how trauma may impact children’s overall development and especially their spiritual development. While many of these impacts may be negative, the Bible also offers significant hope for children growing up in the midst of trauma. This article will also suggest practical ways that Christian parents and ministry leaders can seek to join children on the spiritual journey during times of trauma.

Children are born as spiritual beings, created for relationship with God. However, their spiritual development is shaped by many factors — including their experience of trauma. Sadly, since ancient times, many children have experienced significant trauma and the Bible deals with this topic openly and honestly. This article presents an overview of how trauma may impact children’s overall development and especially their spiritual development. While many of these impacts may be negative, the Bible also offers significant hope for children growing up in the midst of trauma. This article will also suggest practical ways that Christian parents and ministry leaders can seek to join children on the spiritual journey during times of trauma.

Significant controversy surrounds individuals' reliance on religious healing approaches to the treatment of illness, particularly when such efforts focus on the provision of care for children. These approaches, rooted in organized religions and their theologies, encompass a wide range of practices, ranging from prayer, meditation, and the laying on of hands, to exorcism, speaking in tongues, Spiritism, shamanic intervention, and various rituals of Santería. Numerous faith communities espouse one or more forms of religious healing while discouraging reliance on conventional medical treatments: These communities include the Christian Science Church, the Church of the First Born, End Time Ministries, Faith Tabernacle, Followers of Christ Church, Bible Believers' Fellowship, Christ Assembly, Christ Miracle Healing Center, Church of God Chapel, Church of God of the Union Assembly, Holiness Church, Jesus Through Jon and Judy, “No Name” Fellowship, Northeast Kingdom Community Church, and The Source.Others, such as the Assemblies of God, have moved away from an exclusive reliance on religious healing practices to a more holistic approach that combines religious-healing with at least some aspects of biomedicine. For many of these listed groups, health and illness represent the physical manifestation of moral concerns relating to salvation, which can only be addressed through religious healing.

The current issue of the journal includes eleven articles. It opens with an argument by Jerzy Brzozowski on the question of the theoretical and practical legitimacy of the use of modern, and, in fact, colloquial language in the translation of the Holy Scriptures. Referring to the example of the Paulian Bible, which was intended to be characterized by language understandable to the modern reader, the author notes that only ostensibly “modern language” was used. Moreover, full phrases from the Millennium Bible were borrowed in many places. Then follows a discussion by Nicholas Coureas based on Venetian and Genoese notarial deeds drawn up in Cyprus between 1362 and 1458, on the relationships between household slaves or servants and their owners. It turns out that they were very often supported by wills containing bequests for the benefit of slave women and illegitimate children born of these relationships.

The first Bible to be printed in England was produced in 1535 by the royal printer, and with Henry VIII's initial support. It has attracted little scholarly attention. This first extensive examination traces its creation and early reception as witness to the uncertain course of the English Reformation. Its origins reveal a dependency on continental models, which were then modified to create a book carefully placed between conservatism and reform. Priests, scholars, children and crooks left their marks on the Bible, and advanced digital technology exposes unique evidence for the merging of Latin and English in late Henrician liturgy.

Abstract John Chrysostom, circa 349–407 ce, wrote “On Vainglory, or The Right Way to Raise Children,” which purports to be about raising all Christian children. In fact, out of ninety chapters, only one deals with girls. Even more significant are the numerous overlooked children in the text, who are present but whose Christian education is never discussed because they are enslaved. This paper utilizes childist criticism to draw these enslaved children from hiddenness into plain sight. The paper is situated in the context of Jesus’ teaching about children because Chrysostom believes that the best way to raise children is by teaching them stories from the Bible, Hebrew Bible first, then New Testament, but instead of an openness to all children he discusses only freeborn, elite boys. Chrysostom’s treatise exposes the context of how few children in late antiquity could be shaped by biblical interpretation intended for all children. (147 words)

The objectives of this study are, first, to provide an explanation of the importance of parenting. Second, Provide guidance to parents in building spiritual children based on the book of Proverbs 22:6. The method that the researcher uses is a qualitative method with a grounded theory approach. Data collection techniques used: the Bible, books, official sources from the internet, and other articles related to the writing of this scientific article. The results of this study are, first, good parenting will encourage children to have an interest in reading the Bible regularly until their old age. Second, so that parents can understand properly and correctly the meaning of the advice written in the book of Proverbs 22:6 in raising their children. That is why parents and the Church from the beginning have played a role in the protection and maintenance of their lives, so that they know the way of truth through God's word every day, so that they become strong individuals in the future, strong in their faith, and fearing God to make life a blessing or meaning to others.

Little is known about morbidity for children with rare structural congenital anomalies. This European, population-based data-linkage cohort study analysed data on hospitalisations and surgical procedures for 5948 children born 1995–2014 with 18 rare structural congenital anomalies from nine EUROCAT registries in five countries. In the first year of life, the median length of stay (LOS) ranged from 3.5 days (anotia) to 53.8 days (atresia of bile ducts). Generally, children with gastrointestinal anomalies, bladder anomalies and Prune-Belly had the longest LOS. At ages 1–4, the median LOS per year was ≤3 days for most anomalies. The proportion of children having surgery before age 5 years ranged from 40% to 100%. The median number of surgical procedures for those under 5 years was two or more for 14 of the 18 anomalies and the highest for children with Prune-Belly at 7.4 (95% CI 2.5–12.3). The median age at first surgery for children with atresia of bile ducts was 8.4 weeks (95% CI 7.6–9.2) which is older than international recommendations. Results from the subset of registries with data up to 10 years of age showed that the need for hospitalisations and surgery continued. The burden of disease in early childhood is high for children with rare structural congenital anomalies.

The background of the problem is the lack of enthusiasm in early childhood and the lack of parental ability in accompanying early childhood into bad habits and also the lack of God's word to early childhood so that mistakes occur in bad behavior, for example shouting, cursing, like hitting, not wanting to worship, and likes to fight parents. Theological Study of Early Childhood Education in the Bible. The purpose of this paper is to describe the Theological Study of Early Childhood Education in the Bible. By analyzing the text in accordance with the principles of exegesis, to get the meaning and results contained in the context of the Theological Study of Early Childhood Education in the Bible The results of the descriptive analysis of the Theological Study of Early Childhood Education in the Bible are first, early childhood recognizes the Torah and celebrations holidays through parents. Second, understand religion, such as religious values, the introduction of the Lord Jesus, the procedures for worship and prayer, and the implementation of religion in life. Third, early childhood can pray, memorize, sing, and testify about Jesus. Description of Theological Study of Early Childhood Education in the Bible consists of: First, the Old Testament. Spiritual education and formation in the Old Testament world usually took place at home, in the context of worship and at court. Of course there is no education that is ready for everyone as in the present era. In general, the family context is the most central place for education and coaching. Second, the New Testament. The role of parents in building perseverance in early childhood, fathers in Christian families are expected to start introducing perseverance as early as possible since children can communicate or respond when spoken to or taught something, for example, perseverance in praying is taught to early childhood, namely praying before going to bed, wake up, and every time you want to eat. Third, Bible Analysis. Moses warned the Israelites to teach the word of God to children from an early age from every generation. How important is God's word to be an inheritance for early childhood according to the Torah, even early childhood must understand the confession of faith. God's church must do the same, which is to teach children from an early age as a new generation. The gospel is the good news of knowing the person and work of redemption of the Lord Jesus that must be taught to children from an early age from every generation.