![]() ![]() The unusually large number of talmudic sages who were blind probably reflects the wide prevalence of this disability in ancient times. 146:7–8 this use has roots in Mesopotamian royal inscriptions). A related metaphor is the use of blindness to describe those who dwell in the darkness of prison or captivity (Isa. ![]() Weinfeld has noted that the association of blindness and darkness with oppression in these passages also reflects the Mesopotamian association of the sun-god with justice (cf. Helplessness and exploitability of the blind made blindness a natural metaphor for oppression and injustice in Deuteronomy 28:28–29 and Isaiah 59:9–10 (cf. The Hebrew Braille system adopted universally in the 1950s. In Isaiah 56:10 blindness refers to negligence, while in Numbers 16:14 putting out the eyes is usually taken to mean deceiving. Isaiah is told that his mission is to besmear the eyes of Israel so that it will not "see" and repent and be healed (6:10). Judges are warned that bribes, or gifts, blind the eyes of the discerning (Ex. Frequently it refers to the lack of intellectual or moral understanding (Isa. Metaphoric Usesīlindness is used with several metaphoric meanings in the Bible. 5:8) to indicate that at one time these were forbidden entranceto temples. Some have taken the enigmatic saying "the blind and the lame shall not come into the house" (II Sam. 21:17–23) and rendered sacrificial animals unacceptable (Lev. 27:18 Job 29:15).Īs a physical defect blindness disqualified priests from sacrificing or approaching the altar (Lev. Biblical ethics warned against exploiting them (Lev. 31:7, which invoke the blind, the lame, and the mute as representative examples of helplessness) and subject to exploitation (Deut. ![]() Effectsīlind persons are naturally helpless in many ways (cf. The verb used is usually כלה ("Be spent") the context makes it clear that soreness rather than blindness is meant (e.g., Lev. Several passages speak of the eyes being "spent" or "pining away" from tears and grief. Nahash the Ammonite demanded the putting out of the right eye of all the people of Jabesh-Gilead as a condition for sparing the city (I Sam. Samson and King Zedekiah were blinded, respectively, by the Philistines and Nebuchadnezzar (Judg. The Code of Hammurapi, 196–9, where the relation of the law to actual practice is similarly uncertain). 19:21), although it is debated whether this was ever carried out literally in Israel (cf. 69:24) in order to protect His servants.Īs a punishment inflicted by human agency one finds the penalty of "an eye for an eye" in the talion formula (Ex. 19:11 II Kings 6:18–20) or permanent blindness (Zech. In a few passages God strikes His servants' assailants with blinding flashes (Gen. However, outside of the specific cases mentioned, blindness in general is nowhere stated to be a punishment for sin. 4:11), just as the restoration of sight is credited to Him (Ps. Theologically speaking, all cases of blindness are attributed to God (Ex. The Code of Hammurapi, 193, in Pritchard, Texts, 175). Weinfeld takes this passage metaphorically see below) and for the "negligent shepherd" of Zechariah 11:15–17 Proverbs (30:17) warns that the eye which is disrespectful to parents will be plucked out by birds of prey (cf. In a few passages blindness is mentioned as a punishment inflicted by God: it is threatened for Israel's violation of the covenant (Deut. 29:23–6) 48:8–19).Īside from old age, natural causes of blindness are not mentioned in the Bible. 34:7 makes a point of reporting that Moses' eyesight had not failed in old age.) Both Isaac and Jacob in their blindness reversed the status of a younger and an older descendant in blessing them (Gen. 3:2 4:15), and Ahijah the Shilonite (I Kings 14:4), all of whose eyesight failed in old age. (There is no evidence that the biblical injunction against eating pork was intended or understood to prevent trichinosis or other diseases which cause blindness.) Biblical cases include Isaac (Gen. The Code of Hammurapi, 215–20 in Pritchard, Texts, 175). ![]() Preventive techniques included the application of hygienic ointments, especially kohl, and surgical operations (cf. Incidence and Causesīlindness was widespread in the ancient Near East. Genesis 29:17 describes Leah's eyes as rakkot, but whether this means "tender" or "weak" is moot. Eyes which cannot see are described by the verbs כהה ("be dim" Gen. 19:11 II Kings 6:18), sometimes incorrectly translated "blindness," means a blinding light causing (possibly temporary) loss of vision (E.A. The abstract form is עִוָּרוֹן (ʿ ivvaron, "blindness" Deut. 4:11 et al.), a noun in the form used for bodily defects. The standard Hebrew term for a blind person is (Heb. ![]()
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