A Seminar Paper on Disability in the Old Testament

Submitted to: Dr Mathew C Varghese Submitted by: Prince Thomas, M.th - 1

1. Introduction

When we look at the Bible, particularly the Old Testament, we see a close connection between
disability and disease. We see various kinds of ailments in the bible such as blindness, deafness, dumbness,
leprosy, paralysis and so on. In the Old Testament YHWH is only one of the causes of disability and that
there are at least two others: (1) Natural causes of disability such as: growing old and accidents and (2)
People or angelic beings causing disability. By interpreting every text individually, we can achieve a more
nuanced understanding of general categories such as “sovereignty” and “providence.1 The general view
about disability as we see in the Old Testament is often attributed to God as the one who brings disability as
punishment for sin or as an outward manifestation of God’s wrath for the disobedience of the people. It can
be perceived as a curse, as a result of unbelief and ignorance. So, we see a grim picture of the same in the
Old Testament Narratives. In this paper we are going to look at the different aspects of disability as seen in
the Old Testament.

1.1 Old Testament view of Disability

The Old Testament portrays disability in different ways, depending on the context in which it is
mentioned. One of the notions of disability exemplifies it as a mark of impurity or a blemish that
disqualifies one from temple service (Leviticus 21:18-21). Others point out that God may cause some people
to be disabled “Then the Lord said to him, who gives speech to mortals? Who makes them mute or deaf,
seeing or blind? Is it not I, the Lord?” (Exodus 4:11) and some others suggest that God punishes sinners by
blinding them or their animals (Zephaniah 1:17; Zechariah 12:4). However, on the other hand in certain
other passages God is depicted as compassionate towards persons with disabilities as in reference to opening
the eyes of the blind (Isaiah 35:5; 42:7; 42:16; 42:18-19). Compassion towards blind persons and other
persons with disability is also expected of the upright believer (Leviticus 19:14; Deuteronomy 27:18). Thus,
one can say that disability is a defect, sometimes caused by God and sometimes pitied by Him, at the same
time the explanation for “disability” is found in the mysterious will of God.2
1.1.1 Imago Dei
In light of the first creation narrative in Genesis 1:26-27, we can see the concept of image of God
being widely used.3 It states that man was created in the image and likeness of God, which implies the state
of perfection in which God made the world, however the issue of disability in human race results from
disobedience to God. However, the issue of disability in the human race results from disobedience to God
(Ex. 15:26; Deut. 7:15, 28:28-29). Although there are many medical reasons, factors, or causes for
disabilities, the Bible informs us that disability could also be caused by demonic afflictions and accident (1
Sam. 16:14-20, 2 Sam. 9).4

1
Moises Lopez, “An Old Testament Theology of Disability” (PhD diss., Fuller Theological Seminary, 2016), accessed on 26 th
July, 2021, https://digitalcommons.fuller.edu/phd-in-theology/86/.
2
Amos Yong, Theology and Down Syndrome: Reimagining Disability in Late Modernity (Texas: Baylor University Press, 2007),
22.
3
Wati Longchar and Gordon Cowans, eds., Doing theology from disability perspective (Philippines: Atesea, 2007), 183.
4
P. White, “The biblical view of humanity and the promotion of the rights of persons with disabilities: the call and mission of the
church”, in Acta theologica Vol.37/1 (Bloemfontein, 2017):120-122
1
 The image of God has been interpreted differently throughout Christian doctrines and theology, and
those doctrines don’t take into account the experience of disability, particularly person born with
impairments. The liberatory theology of disability insist that the only condition for the presence of the image
of God must be human life itself. Where there is human life, there too is the image of God, though it may be
yet to be repealed and comprehended. The liberating theology of disability will be the view which sees the
symbol ‘image of God’ as reflecting and being reflected in human life in relationship. A relationship where
human being are meant to live in harmonious community, where there is quality relationship, reflecting the
nature of the Triune God which is mutuality and love. Human relationship of exploitations, self-defeating
attachments failed to reflect the true relationship of God. Imago dei, thus should have self-transcending life
in relationship with others and with all those differently abled others who need our help and whose help we
also need in order to be what God intends us to be.5

1.1.2 Image of God as physical resemblance to God

Many have argued that human beings in their upright stature have a physical resemblance to God.
There are biblical passages which picture God anthropomorphically (Gen 3:8), however biblical warrant is
to forbid any kind of image making of God (Ex 20:4). On the other hand, when Moses wanted to explain to
God why he was incapable of serving Him, due to some inability in his speech, the Lord said to him, “Who
has made man’s mouth? Who makes him mute, or deaf, or blind? Is it not I, the LORD?” (Ex. 4:11). This
verse did not only address God’s role in disabilities, it also set the stage for His provision in the case when
one become disabled.

In Leviticus 21:16-23, the Lord spoke to Moses: Speak to Aaron. “None of your offspring
throughout their generations who has a blemish (disability) may approach to offer the bread of his God. For
no one who has a blemish (disability) shall draw near, a man blind or lame, or one who has a mutilated face
or a limb too long, or a man who has an injured foot or an injured hand, or a hunchback or a dwarf
or a man with a defect in his sight or an itching disease or scabs or crushed testicles. No man of the offspring
of Aaron the priest who has a blemish (disability) shall come near to offer the Lord’s food offerings; since
he has a blemish (disability), he shall not come near to offer the bread of his God. He shall not go through
the veil or approach the altar, because he has a blemish (disability), that he may not profane my sanctuaries,
for I am the Lord who sanctifies them.” Reading this Scripture, one can be tempted to say that God supports
discrimination against people with disabilities. In contemporary times, one would say that this scripture is an
abuse and disrespectful to the people with such needs however time and again we still see Gods provisions
for such people.6

1.2 Disability and God’s Image

Many are born with impairments which hinder their capacity to engage and interact with their
environment in the same way as others.7 A liberatory theology of disability exemplifies focusses upon the
biblical images of God and upon the perspective and experiences of persons with disability. The entitlement
of abled members of society as Image of God in contrast to the weaker members who are mere deformities
of that image must be dismantled. A holistic vision of the image of God will suggest that all humand beings
bear God’s image irrespective of their capacities. The image of God cannot be lost or compromised in any
ways small or big. Even the poorest and fragile functioning human being profoundly reflects God’s image.
5
S. Manohar Pradeep, “Disabled God: Disability Ethics Research Paper”, in Disabled World (2018), accessed on July 26th, 2021,
https://www.disabled-world.com/news/asia/india/imago-dei.php.
6
Samuel George, “Image of God: Disability perspective”, in Sprouts of disability theology, ed., Christopher Rajkumar (Nagpur :
NCCI, 2012), 61.
7
Wati Longchar and Gordon Cowans, eds., Doing theology from disability perspective…., 183.
2
1.2.1 Correlation of physical disability and impurity
A common theme in the Hebrew Scriptures is the conflation of ‘physical disability’ and ‘impurity.’
The “holiness code” of Leviticus 17-26 communicates a strong message that physical disability is a
distortion of the divine image and an inherent desecration of all things holy. Bodily unholiness is “unclean”
and needs to be kept at the periphery of the community. Leviticus 21:18-20 prohibits anyone “blind or lame,
or one who has a mutilated face or a limb too long, or one who has a broken foot or a broken hand, or a
hunchback, or a dwarf, or a man with a blemish in his eyes” from priestly activities or entering the most holy
place in the temple. These and similar passages have historically been used to warrant barring persons with
disabilities from positions of ecclesiastical visibility and authority.8
1.3 Disability as a Punishment from God
Disability in the form of blindness is first encountered in the Bible in Gen. 19:11, when Lot tries to
protect two men (messengers of Yahweh) from being violated by the people of Sodom. As the people of
Sodom attempt to break into Lot’s house, the messengers “struck the men with blindness.” Thus, the starting
point of disablement is in the context of Yahweh’s punishment. Indeed, it is clear from Exodus 4:11 that it is
Yahweh who is the source of such disablement: “Who makes him [man] dumb or deaf, gives him sight or
leaves him blind? Is it not I, Yahweh?” This is again evident in the reiteration of the covenant in Deut.
28:29: “Yahweh will strike you down with madness, blindness, distraction of mind, until you grope your
way at noontide like a blind man groping in the dark.” Amos Yong notes that sickness and disability were
the means through which Yahweh enforced his covenants with humans. The natural consequence of such
punishment and stigmatisation was the making of reparation and seeking of forgiveness. Many of the
Psalms, are songs pleading forgiveness for transgressions committed against Yahweh: “Have mercy on me,
O God, in your goodness, in your great tenderness wipe away my faults” (Ps. 51:1).9

1.3.1 Disability as a sign of the covenant

When we look at the life of Jacob and once we come to the realization that Jacob’s disability is a sign
of the covenant, one must be cautious in drawing a conclusion that this meeting “did not lead only to
reconciliation, forgiveness, healing” but also it “resulted in crippling”. The widely held view that Jacob
leaves Penuel “broken” or “wounded” becomes questionable as well. We hear no more of Jacob’s disability
throughout the remainder of his life. It did not alter his lifestyle. He maintained his patriarchal status and
continues his patriarchal duties unaltered by his disability. Jacob is not a tragic hero or “cripple with a
blessing”. As with Abraham, he is a patriarch with a sign of his covenantal encounter with his God.

While alone at night on the banks of the Jabbok, Jacob was confronted by a theophanic figure. Jacob and the
“man” struggled throughout the night and when the “man” realized that the fight was coming to a draw, he
touched Jacob’s thigh and dislocated his hip, causing a permanent disability. Jacob would not be diverted
from his course by such a disability. Jacob used other strengths to compensate his loss and successfully
continued his fight. The “man” requested to be released when he saw that Jacob’s disability would not deter
him from achieving his goal. Jacob would not release him until he had obtained his objective which was a
blessing. In response, Jacob’s opponent granted Jacob a new name, which acknowledged that he had
prevailed in the struggle even after being disabled. The disability was Jacob’s sign of the covenant. The
blessing was not a result of the disability, nor was the disability a result of the blessing. It is something he

8
Nancy Eiesland, “Encountering the Disabled God”, in PMLA Vol. 120/2 (March, 2005): 584-586.
9
Nancy Eiesland, Encountering the Disabled God…587-589.
3
took away as a lifelong reminder of what happened there which was lifelong for Jacob but, for all of Israel, a
sign for all time.10

1.3.2 Disability as a sign of utility by God

One example of an anti-hero who relates to the topic of disability is Moses. When called upon by
YHWH to guide the Israelites out of Egypt, he refers to his stuttering and slow speech as reasons why he
would not be qualified for the job of hero (Ex 4:10). Nevertheless, YHWH insists that here on God’s power
is granted to succeed in his task. So, in the case of Moses, we can see that his disability was used by God as
a medium to manifest his power and strength to accomplish a tremendous task, nobody would have possibly
thought of a representation as that of Moses deemed fit to represent God before a force such as that of the
Pharoah

1.3.3 Disability as an Impediment to Inclusion

The occurrence of disability in the Old Testament suggested that a transgression had taken place and
that Yahweh had imposed the limitation as a means of punishment. Such a limitation was, however, to have
far-reaching implications as, within Levitical Law, infirmity and other disabilities became associated under
the “Holiness Code” Thus, Lev. 22:16-23 equates disablement with disease and profaneness. This is not to
necessarily say that there was any purposeful attempt to exclude, but rather that purity and holiness were
considered to be intrinsic and objective properties, individuals and things and the presence of visible
disability placed an individual automatically outside purity and holiness. Despite all of this apparent
negativity, Leviticus 19:14 creates a perspective of protection around people with disability (“You must not
curse the dumb, nor put an obstacle in the blind man’s way”) much in the same way as is done for the poor
in Job 29:12-17 (“I freed the poor man when he called”) and the oppressed in Zeph 3:19 (“I am taking action
against your oppressors. When the time comes, I will rescue the lame and gather the strays”)11

1.3.4 Exclusion of disabled from Offering and Service

The LORD spoke further to Moses: Speak to Aaron and say: No man of your offspring throughout
the ages who has a defect shall be qualified to offer the food of his God. No one at all who has a defect shall
be qualified: no man who is blind, or lame, or has a limb too short or too long; no man who has a broken leg
or a broken arm; or who is a hunchback, or a dwarf, or who has a growth in his eye, or who has a boil-scar,
or scurvy, or crushed testes. No man among the offspring of Aaron the priest who has a defect shall be
qualified to offer the LORD’s offering by fire; having a defect, he shall not be qualified to offer the food of
his God. He may eat of the food of his God, of the most holy as well as of the holy; but he shall not enter
behind the curtain or come near the altar, for he has a defect. He shall not profane these places sacred to Me,
for I the LORD have sanctified them” (Leviticus 21.16–23). In the light of this passage, we understand that
those with brokenness in their bodies are not only allowed from offering but also somehow less qualified to
take leadership positions or participate in religious life

A number of readings have been proposed by commentaries, classical and modern works on the
above-mentioned notion. But one of the convincing arguments is that kohanim with these kinds of physical
disabilities would not be able to do the heavy work that was performed in the Temple, and were therefore
exempt. This might explain the exclusion of those who have severe disabilities, but does not explain why
one who has a scar is also excluded. It is also believed that a physically non-disabled young man of small
10
Rosemarie Garland Thomson, Extraordinary Bodies: Figuring Physical Disability in American Culture and Literature (New
York: Columbia University Press, 1997), 8
11
Amos Yong, Theology and Down Syndrome (Waco: Baylor University Press, 2007), 41-43.
4
stature also might not be able to handle a heavy animal easily. Another notion is that Kohanim with physical
imperfections would be a distraction to the abled body worshippers. Rather than focusing on the glory of
God, the congregation might be gawking at the physical abnormality of the kohen 12. So, this could be some
of the reasons which might seem convincing to justify the passage.

1.3.5 Atrocities against the disabled and opportunities.

There are some passages which depicts the expected attitude towards the disabled. “You shall not
revile the deaf or put a stumbling block before the blind; you shall fear your God: I am the Lord” (Lev.
19:14). These commands paint a vivid picture of possible cruel treatment of people with disabilities. A deaf
person could not hear such a curse, nor could a blind person see the block. For these reasons, Leviticus
19:14 reminds Israelites to “fear your God” who hears and sees how everyone is treated in different spheres
of life. Giving an example from the modern day: - Workers with disabilities do not necessarily need the
same office furniture and equipment as those without disabilities. But they do need to be offered the
opportunity for employment to the full extent of their productivity, like everyone else. In many cases, what
people with disabilities most need is not to be prevented from working in jobs they are capable of doing.
Likewise, the command in Leviticus is not that the people of God should be merely charitable to others, but
that the holiness of God gives all people created in his image the right to appropriate opportunities for work
and foster equality.13 A reverential fear of God will ensure not only a pleasant attitude towards the disabled
by refraining from any kind of exploitation against them but also complementing in granting them
opportunities to function in the way they are capable of. Abstinence of reviling or putting a stumbling block
is definitely a prerogative to follow at the same time deliberate efforts to supplement their efforts is also
equally very pivotal.

1.4 Disability as metaphor for divine acceptance.

We see the usage of disability metaphorically in the Old Testament to suggest the people’s
temporary rejection by Yahweh before he acts to save them. Micah 4:6–7 and Zeph. 3:19 are two such
passages. Mic. 4:6–7 and its close parallel, Zeph. 3:19 are both set at a future time when Yahweh will
intervene decisively in the affairs of Judeans. Mic. 4:6–7 reads as follows: “At that time,” I shall gather in
the limping one, and bring in the one which was driven away, and those I treated injuriously. I shall turn the
lame one into a remnant, and the rejected one into a numerous people.” And Yahweh shall rule over them on
Mt. Zion, from now until eternity.
Such transformations, like those which Yahweh accomplishes in other utopian visions, function to
underscore his greatness and power: It is only on account of his saving acts that his rejected, dispersed, and
depleted/shamed people might return to their land and be increased and honoured. Needless to say, disability
itself is stigmatized in these texts by its association with divine rejection and, in the case of Zeph. 3:19, with
shame.14 Yet we find the heart of God in bringing them back, embracing them and doing significant things
through them. We do not necessarily find a healing or complete recovery from the disabled situation
pontified here

1.4.1 Visual Impairment: Result of disobedience

12
Joshua Nelson, “Understanding Disability in Leviticus 21”, accessed on 26th July, 2021,
https://embodiedtorah.files.wordpress.com/2009/12/understanding-disability-in-leviticus-211.pdf.
13
Bob Stallman, “Rights of People with Disabilities (Leviticus 19:14)”, in Theology of Work Project, 2013, accessed on 26th July,
2021, https://www.theologyofwork.org/old-testament/leviticus-and-work#rights-of-people-with-disabilities-leviticus-1914.
14
Soul M. Olyan, Disability in the Hebrew bible- Interpreting mental and physical difference (New York: Cambridge university
press, 2008), 89-90.
5
 When we look at Leviticus 26:14-16, we can see that one of the repercussions for the disobedience of
Israel is expressed in the following way: “I will bring upon you sudden terror, wasting diseases and fever
that will destroy your sight and drain away your life. Even in Deuteronomist we see it expressed in this
manner: The Lord will inflict you with madness, blindness and confusion of the mind. At midday, you will
grope about like a blind man in the dark. (Deut. 28:28-29). On the light of these two verses we can
understand that visual impairment was kind of a curse for disobeying the commandment of God.

1.4.2 Leprosy and Paralysis: Result of curse

We can see at least two explicit references of paralysis as the outcome of curse meted by God. King
Jeroboam’s shrivelled hands in 1 Kings 13:4 exemplifies it. In Zechariah 11:17, a curse is invoked upon the
negligent shepherd wherein a curse is being pronounced to strike the arm and right eye. Likewise, in 2
Chron. 26:16-23, we read the story of King Uzziah who, because of his unfaithfulness to God, was struck by
leprosy “because the Lord had afflicted him as a result he had to live in a separate house and was excluded
from the temple of the Lord because they were considered unclean and not allowed inside. 15 So here we find
the infirmities as an outcome of the curse pronounced on them.

1.4.3 Permanent disability as a result of sin

In Zephaniah, God promises to bring distress on the people because they have sinned against Him:
“They will walk like blind men.” God strikes his servant’s assailants with blinding flashes (Gen. 19:11; 2
Kings 6:18-20 Acts 13:10-12) or with permanent blindness (Zech. 12:4; Ps 69:23) in order to protect his
servants ( Psalms 6:7 and 69:3). The gravity of sin is further intensified in the light of the above-mentioned
passages.

1.4.4 Disability As a symbol of ignorance

Throughout the Old Testament, visual impairment is viewed as a symbol of ignorance, sin, and
unbelief. It refers to the lack of intellectual or moral understanding (Is 29:9-10, 18). Judges are warned that
bribes or gifts blind the eyes of the discerning (Exodus 23:8). Blindness is used to describe those who dwell
in the darkness of prison or captivity (Is. 42:7, 16-19; 43:8; 49:9; Ps 146:7-8). The Psalmist complains that
since God has punished him, the light of his eyes has gone from him (Ps.38: 10) and he hopes that his
enemies will be cursed with blindness (Ps. 69:23).16

Isaiah 44:8-10 sounds a warning to all who speak up for those who make idols that they are blind and
ignorant. In Isaiah 56:10, blindness refers to negligence: “Israel’s watchmen are blind, they all lack
knowledge; they are all mute dogs; they cannot bark, they lie around and dream, they love to sleep.” 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).17

1.5 Mephibosheth: An ideal example of restoration

15
Dan Goodley, Disability Studies - An Interdisciplinary Introduction (London: Sage Publishers, 2011), 157.
16
Bill Hughes, “Disability and the Body”, in Disability Studies Today, eds., Colin Barnes, Mike Oliver and Len Barton (UK:
Polity Press, 2002), 58.
17
Bill Hughes, “Disability and the Body”, in Disability Studies Today…., 63.
6
 Mephibosheth was the son of Jonathan, King David’s great friend. He had become lame on both feet
as a result of being dropped by a fleeing nursemaid when he was young. The world looked at Mephibosheth
as a useless, good-for-nothing man; being lame, he could not go out and be a warrior. Neither could he go
back to the fields to till for his own household. His servant Ziba, who was reluctant to present him to David
when he wanted to show his friend’s son kindness, displays this attitude.18

To King David, all the disadvantages of being lame appeared insignificant. When he is summoned to
the King, even Mephibosheth wondered why the king should want to see “a lame dog like me.” When he
finally reached the King’s palace, David said to him: “For I will surely show you kindness for the sake of
Jonathan, your father. I will restore to you all the land that belonged to Saul, your grandfather, and you will
always eat at my table” (vs.7). The Bible records: “And Mephibosheth lived in Jerusalem, because he
always ate at the King’s table, and he was crippled on both feet” (2 Sam 9:13). King David’s act is seen as a
reflection of God’s compassion and serves as an example of complete restoration of a person with a
disability to normal life. Again, it doesn’t necessarily mean a complete healing rather God lavishing his
love, care and concern for such people.

David restored to Mephibosheth the land that belonged to Saul, his grandfather (9:7) for the sake of
the covenant David had made with Jonathan (9:7). For Mephibosheth, land could function as a source of
income and a survival strategy. Survival strategies are the measures which a family, community or a nation
could employ for the survival of its people. Saul’s servant, Ziba, would play the role of a farmer for
Mephibosheth. David summoned Ziba to farm the land “for him and bring the crops, so that your master’s
grandson may be provided for” (2 Sam 10). It is from the produce of the land that Mephibosheth had to live.
In this reference to both the geological and agricultural vitality of land, without this source of income, it
would keep both Mephibosheth and his family entrapped in poverty always19

1.6 Message of Hope for disabled in Old Testament

The Old Testament also contains expectations of hope for people with disabilities. First, the Old
Testament presents laws protecting people with disabilities (Leviticus 19:14, Deuteronomy 27:18). In these
texts, the people of God are required to avoid certain behaviours against people with disabilities. Also, in
other passages (such as 2 Samuel 9, Job 29:15 and Psalm 146:8), we have examples of people caring for
those with disabilities. The prophets are also seen announcing a message of hope for people with disabilities
in two contrasting but complementary ways. The first message is one about a time when people who have
acquired a disability will be physically restored (Isaiah 29:18 and 35:5-6). The other message does not talk
about physical restoration but of a time when people with disabilities will return to their land and be given a
place of honour regardless of their physical condition (Jeremiah 31:8; Zephaniah 3:19; and Micah 4:6-8).
These two perspectives can be understood as good news for people with disabilities.20

1.7 A Utopian future in which disability disappears: Hope of Restoration

A number of prophetic utopian texts describe Yahweh’s elimination of disability at the time of his
future intervention. In Isa 35:4–10, a text often attributed to Second Isaiah that may well be directly
dependent on Jer. 31:7–9, 11 describes the imminent coming of Yahweh to deliver his people and return
them to their land. However, in the case of Isa 35:4–10, a transformation of such persons is envisioned,
rather than simply a change in their circumstances that allows them to travel easily. In Isa 35:5–6, the blind
18
Pauline A. Otieno, “Biblical and Theological Perspectives on Disability: Implications on the Rights of Persons with Disability
in Kenya,” in DSIQ Vol. 29/4 (2009): 52-58.
19
Bill Hughes, “Disability and the Body”, in Disability Studies Today…., 63.
20
Moises Lopez, “An Old Testament Theology of disability”.
7
become sighted, the deaf acquire hearing, and the lame are able to leap like a gazelle and the mute shout
joyfully. Yahweh’s transformation of persons with disabilities into persons with the ability to see, hear. The
impossible becomes possible because of the agency of Yahweh. It is clear that in the restoration of the
remnant people of Israel, God ensured that all persons with disability would also be brought back. God did
not want the blind and the lame left behind. God wanted all of them restored, showing his concern for
them.21
1.8 Role of the Church towards the disabled in light of Book of Job
We see how Job relooks at what he had previously, which was lost. He contends with God that the
present situation is not something that he rightfully deserves. In the passage particularly in verse 15 of
chapter 29, we see Job’s attitude towards the disabled, he was eyes to the blind, feet to the lame. This shows
his attitude towards the disabled so for Job that was a blessed state where he was a blessing to the disabled
not the present situation he found himself in. 22
Church has a role to play. It has to be eye and feet to the disabled. The church must collectively take the
responsibility of helping them. Christ does not want His church to be meaningless in society or to be pushed
to the periphery rather to be right at the centre of things, right where the action is. The mission of the church
is not only to preach the gospel, but also to be concerned for the welfare of the people within and outside the
church.23 God expects the church to be a community where all ethnic groups and people of diverse
backgrounds meet and accept each other with equal dignity. Furthermore, the appropriate response to
disability is not mere medical treatment or rehabilitation, but social change and radical political action for
justice, inclusion and full citizenship for people with disabilities.
1.9 Conclusion
In this seminar we looked at the Old Testament view of disability and its different facets in the light
of several examples, irrespective of the fact that in some instances of the Old Testament we see a parochial
picture in the attitude towards the disabled yet it can be argued that, since human beings are made in the
image of God, this makes it important that every person be treated equally with respect and dignity. This
implies that persons with disabilities are made in the image of God and, therefore, deserve all the rights
and freedom enjoyed by persons without disabilities. Using Proverbs 31:8 as the watchword in this regard
it was can be stated without an iota of doubt that the church has a missional call to serve as the prophetic
voice for the marginalised in society. Due to the fact that persons with disabilities form part of the
marginalised in society, it is thus imperative that their rights must be respected, promoted and preserved.
The Church has a missional call to address the spiritual, physical and emotional needs of persons with
disabilities. Speak up for those who cannot speak for themselves, for the rights of all who are destitute.
Emulating the compassionate heart of God and his concerns for people who are differently abled as seen in
the Old Testament narrative we can take it as paradigm to follow in our approach towards the differently
abled in our society.

21
Soul M. Olyan, Disability in the Hebrew bible- Interpreting mental and physical difference…., 86-87.
22
Samuel George, Church and Disability (Delhi: ISPCK, 2020), 133.
23
Andrew F. Walls, Mission In The Twenty-First Century: Exploring the Five Marks of Global Mission (U.S: Orbis Books, 2008),
180.
8
 Bibliography
Eiesland, Nancy. “Encountering the Disabled God”. In PMLA Vol. 120/2 (March, 2005): 584-586.
George, Samuel. “Image of God: disability perspective”. In Sprouts of disability theology. Edited by
Christopher Rajkumar. Nagpur: NCCI, 2012.
George, Samuel. Church and Disability. Delhi: ISPCK, 2020.
Goodley, Dan. Disability Studies - An Interdisciplinary Introduction. London: Sage Publishers, 2011.
Hughes, Bill. “Disability and the Body.” In Disability Studies Today, eds. Colin Barnes, Mike Oliver and
Len Barton. UK: Polity Press, 2002.
Longchar, Wati and Gordon Cowans, eds. Doing theology from disability perspective. Philippines: Atesea,
2007.
Olyan, Soul M. Disability in the Hebrew bible- Interpreting mental and physical difference. New York:
Cambridge university press, 2008.
Otieno, Pauline A. “Biblical and Theological Perspectives on Disability: Implications on the Rights of
Persons with Disability in Kenya.” In DSIQ Vol. 29/4 (2009): 52-58.
Schipper, Jeremy. Disability studies and the Hebrew bible: Figuring Mephibosheth in the David story. New
York: T & T Clarke, 2006.
Thomson, Rosemarie Garland. Extraordinary Bodies: Figuring Physical Disability in American Culture and
Literature. New York: Columbia University Press, 1997.
Walls, Andrew F. Mission in the Twenty-First Century: Exploring the Five Marks of Global Mission. U.S:
Orbis Books, 2008.
Westermann, Claus. Genesis. Translated by David E. Green. New York: T &T Clark International, 1987.
White, P. “The biblical view of humanity and the promotion of the rights of persons with disabilities: the
call and mission of the church”. In Acta theologica Vol.37/1 (Bloemfontein, 2017):120-134
Yong, A. Theology and Down Syndrome. Waco: Baylor University Press, 2007.

Webliography

López, Moisés. “An Old Testament Theology of Disability”. PhD diss., Fuller Theological Seminary, 2016.
Accessed on 26th July, 2021. https://digitalcommons.fuller.edu/phd-in-theology/86/.
Nelson, Joshua. “Understanding Disability in Leviticus 21”. Accessed on 26th July, 2021.
https://embodiedtorah.files.wordpress.com/2009/12/understanding-disability-in-leviticus-211.pdf.
Pradeep, S. Manohar. “Disabled God: Disability Ethics Research Paper”. Disabled World (2018). Accessed
on July 26th, 2021. https://www.disabled-world.com/news/asia/india/imago-dei.php.
Stallman, Bob. “Rights of People with Disabilities (Leviticus 19:14)”. Theology of Work Project (2013).
Accessed on July 26th 2021. https://www.theologyofwork.org/old-testament/leviticus-and-
work#rights-of-people-with-disabilities-leviticus-1914.