1. Foster-father:
The Hebrew 'omen, feminine 'omeneth (participle of 'aman), literally, "nourishing," is translated "nursing father" (Nu 11:12; Isa 49:23), nursing mother" (Isa 49:23), "nurse" (Ru 4:16; 2Sa 4:4), or simply as the equivalent of "bringing up" (2Ki 10:1,5; Es 2:7). In the case of Esther and of Ahab's children, and possibly in the other instances referred to, the relation of foster-parents is suggested. The foster-children under such conditions obeyed the words of the foster-father as the words of a father (Es 2:20). Michal is spoken of as the mother of Merab's two children (2Sa 21:8) because she reared them (Sanhedhrin 19b). Adoption in the Roman sense was, however, hardly to be expected in a polygamous society where the childless father could remarry. Nevertheless, Jacob adopts Manasseh and Ephraim (Ge 48:5), and thereby makes them the fathers of tribes. According to Josephus, while Abraham was childless he adopted Lot (Ant., I, vii, 1), and the daughter of Pharaoh adopted Moses (Ant., II, ix, 7; compare Ex 2:10). In New Testament times the notion of adoption was so familiar that Paul uses the word figuratively of conversion (huiothesia, Ro 8:15; 9:4; Ga 4:5; Eph 1:5).
2. Master and Servants:
The "family" as the word is used of ancient peoples included dependents. The Hebrew mishpachah is connected with the word shiphchah, "maidservant," as the Latin familia is connected with famulus, "servant." For a discussion of the various classes of servants and slaves, Hebrew and foreign, male and female, see SLAVERY .
3. Host and Guest:
When Lot protested against betraying his visitors to the men of Sodom, forasmuch as they had come under the shadow of his roof, and he even preferred to give his daughters to the mob rather than fail in his duties as a host (Ge 19:8), he was acting on the ancient principle of guest-friendship (compare Greek xenia), which bound host and guest by sacred ties. In the light of this principle the act of Jael, who receives Sisera as a guest, and then betrays him, becomes startling and capable of explanation only on the basis of the intense hatred existing at the time, and justifiable, if at all, only on theory that all is fair in war (Jg 4:18-21; 5:24-27). The nomads of ancient times and even the post-exilic Hebrews, like the Arabs of today, were bound by a temporary covenant whenever there was "salt between them," that is, in the relation of host and guest (Ezr 4:14; compare the expression "covenant of salt," 2Ch 13:5; Nu 18:19). In the early Christian church breaking bread together served as a sort of a berith 'ahim, or covenant of brothers. In large households such as those of a king, those that ate at the table were members of the household (2Sa 9:11, compared to sons; compare also 2Sa 9:7,10,13; 19:28; 1Ki 2:7; 4:27; 18:19).
See HOSPITALITY.
4. The Dependent Stranger:
The ger or stranger (as indicated by the expression "thy stranger" (Ex 20:10; Le 25:6; De 5:14; 29:11; 31:12; compare De 1:16), Hebrew gero, literally, "his stranger") attached himself to an influential Hebrew for protection. Thus we read of a "sojourner of the priest's" (Le 22:10, toschabh; compare Le 25:6) who was in many respects a dependent, but still to be distinguished from a servant (Le 22:11). The Mosaic Law commands that such strangers be treated with consideration (Ex 12:49; 20:10; 22:21 ff; Ex 23:9; Le 19:33; De 1:16; 10:18; 14:21, etc.; Ps 146:9) and even with love (De 16:14; Le 19:34).
See STRANGER AND SOJOURNER.
Nathan Isaacs and Ella Davis Isaacs