The sons were the heirs, but in the absence of sons the daughters might inherit, and after the daughters other male relatives in order of kinship (Nu 27''"). A special birthright and a larger share of the inheritance were given to the first-bom, both in the histoiy (Gn 49») and the law (Ex 22-*); but the blkhCrdh, or right of the first-born, was not purely a matter of priority of birth, it might be sold, e.g. by Esau to .Jacob, or bestowed on a younger son by a partial father, Dt 21"— which forbids such a prac- tice. Side by side, however, with the first-born, the youngest son const.iiitly appears as the object of special favour, both from God and his parents, e.g. Abraham, Isaac, Bethuel, Jacob, Joseph, Kphraim, Moses, David, Solomon (cf. Heir).
(«) Married Children, Daughters-in-law, Sons-in- law. — A married son would remain part of the father's family, though not necessarily of his house- hold, while the father lived. He would still bo in some measure suliject to his autliority. The patriarchs were married men with families when Isr. went down into Egyjtt, but Jacob was still the head of the family (cf. Job 1). So the daughter- in-law joined her husband's family and came under the authoritv of her father-in-law (To 10'"), to whom she was subject even after her husband's death, e.g. Judah and Tamar (Gn 38). If her father-in- law was dead, she belonged to her brother-in-law or husband's next-of-kin (Dt 2o°, Ru 3"), or might remain with her mother- in-law (Ku 1'). Some- times, however, a man joined his wife's family, at %ny rate for a time, and fell under the authority of his father-in-law, e.g. Jacob (Gn 29-31), Moaes (Ex 2-»'-'= 4'«, cf. Gn 24» ; see § v.).
(/) Other free Dependants. — Doubtless, more distant relatives, cousins, etc., friends and free servants, would sometimes form part of the family in the narrower sense ; but we have hardly any information on the subject. Little is said as to hired servants ; probably they were hired only for short periods, and did not form part of the employer's family. Micah's J^evite, indeed, was hired to be ft priest permanently at a regular stipend, 'and the j'oung man was unto him as one of his sons ' ('Jg 17")- The resident alien, ger (UV 'stranger'), tusht'ibh (RV 'stranger' or 'sojourner'), is con - ■tantly refened to, and is commended to the good VOL. I. — $4
offices of the Israelites. The ger is mentioned in close connexion with the other dependent memlierf of the household (Ex 20'°, Lv 25«). He seems to have placed himself under the protection of the family rather than the clan ; he probably rendered some services in return for protection and susten- ance, and may often have been a hired servant ; he was evidently a familiar figure in Isr. society. The ger was united to his hosts by close ties. His legal status and personal safety depended upon their protection, and they were bound by th» sacred obligations of Eastern hospitality to care for hini as for one of their own kin. He was entitled to the Sabbath rest (Ex 20'"), and to eat the passover if he became circumcised (Ex 12**). See Gkr, Strangek.
(g) Slaves. — The slave was substantially one ^. the family. The master's authority over him did not differ essentially from that over wives and children, and the wife was purchased like the slave. Conversely, a female slave might become a con- cubine, and a male might marry his master's daughter (1 Ch 2*"- ^), or become his heir (Gn 15'). Slaves were circumcised and ate the passover. The yilidh bayith, or home-born slave, would have the closest, and the purchased Isr. slave, who had to be released at the end of six years, the loosest ties to his master's family. We gather, however, from Jer 34" that the custom of releasing Isr. slaves was not strictly observed. See Slave.
iii. Mutual Responsibility. — In primitive times the family, in a narrower or wider sense, was the efficient social organization ; and such functions of modem government as were discharged at all were represented by the mutual claims and duties of kinsfolk. Many laws and customs of Isr. are a legacy from this primitive system. In ancient times the only protection for life or pro- perty lay in men's willingness to defend and avenge their kinsmen. This right and duty is still recognized in OT ; the next-of-kin, go'el, must punish his kinsman's murderer, marry his widow if the deceased was childless, and may inherit his property. See GoEL, and section on Levirate Alarriage under Marriage. One would sujipose that this strong sense of family duty would have led kin.sfolk to provide for destitute relatives. But men were often obliged to sell themselves or their children for slaves, and widows and orphans are constantly spoken of as poor, helpless, and oppressed. Douotless, the ordinary calamities —drought, dearth, famine, pestilence, inva.sion — would often ruin whole clans at the same time ; but it is also clear that family feeling was no adequate substitute for legal provision for the poor.
iv. Family Religion.— As the nation had its religious symbol of circumcision, its siinctuaries, sacrifices, priests, and festivals, so the family had its special sncra. According to Benzinger, 137, and Nowack, 154, following Stade, etc., the Israelite family was es.sentially a society bound together by common religious observances, Cultgenossenschnft. Thus, in the patriarchal narratives, the patriarchs, as head of the family, erect altars and offer sacri- fices ; similarly, the passover was a family rile, ob.served in the home, often, of course, temporary. In 1 S 20^ we read of clan-sacrifice, zclmh mish- piiifuih, at Bethlehem. The family burying place IS sacred (Gn 23). Benzin^'er and Nowack see in the cutting off of the hair and the self-mutila- tion forbidden in Dt W-, Lv 19" **, remains of ancient ancestor worship ; cf. the practice of necromancy (1 S '28). Teraphim are usually under- stood to have been images or symbols of ances- tors. In later times the instruction directed to lie given in Dt 6 would be matter for tlie family ; and the regulations as to ceremonial cleanness