This paper aims to explore and shed light on the traces of the birth, growth and environment, and employment of children with disabilities based on records in Old Testament literature and cuneiform literature. To this end, the researcher uses cross-cultural research and a philological approach.
Biblical writers were aware of the possibility of stillbirth or abortion (Isa 37:3; Num 12:12; Job 3:16; Eccl 6:3). The ‘compensation name’ reflects the family circumstances at the time of birth. ‘Gratitude name’ or ‘Wish name’ looks back on the difficult delivery during the delivery process. The prolonged process of childbirth causes cerebral damage due to lack of oxygen. These disorders secondary cause abnormalities in the nervous system or muscular system and cause physical or mental disabilities. Looking back through the study of statements, disability was an undeniable daily reality at the time.
In 「The Epic of Gilgamesh」, discovered in 1700 BC, there is a character called Lillu/Lillatu who wears pieces of cloth and eats low-quality food. Lillu could mean both foolishness and mental handicap. The Old Testament kĕsîl (fool) is an equivalent concept (Prov. 17:2; Ps. 49:11). In wisdom literature aimed at education and discipline, the term ‘foolish’ appears frequently. Through this, it can be confirmed that for the people of the Old Testament era, disability was not an isolated thing, but a daily life.
In Deir el-Medineh, a middle-class four-year-old boy and an Egyptian woman with cerebral palsy were buried as members of the upper class, befitting their status. In times of severe economic pressure, infanticide (「Mesopotamian Medical Manua」l) or infant abandonment (Sargon, Moses, Ishmael, naked Jerusalem) occurred. Among cuneiform names, names such as ‘the man from the street’ (Sulāia/Suqāia), ‘the man rescued from the dog’s snout’ (Ina-pi-kalbi-irich), and ‘the man from the city graveyard’ (Hariṣānu) appear frequently. All of them were slaves, people attached to temples, or laborers, and through adoption, it was possible to rise to a noble urban family. It is conceivable that the same may be true of children with disabilities.
During the abandonment, there was a dedication to the shrine. Cuneiform texts record temple dedications of women and children from 3000 BC. From 2000-1000 BC, the dedication of land, animals and people was widespread. The genealogy of the “Nethanims” (Ezr. 2:42; Neh. 7:46-56) goes back to the royal court (HAE I, 383; Jos. 9:21-27; Deut. 29:10), and among the Nethanim patriarchs, ancestors are named. There were also people with this specific disability name (Qeros, Gachar, Paseah, Haqupa, Harscha). The tradition of temple dedication is also found in medieval monasteries (Bonifatius, Thomas Aquinas, Hermanus Contractus). Consecrated to the monasteries, they contributed to the formation of the medieval religious elite. In this context, Leviticus 19:13-14 recorded in the priestly confession of Leviticus can be reviewed. Verse 14 is not about ridicule of disabled people, but rather about the employer's request for special consideration. Looking at the phenomenon of temple dedication that encompasses the cultural sphere, this prohibition is home to the most influential place, the temple region, as an institution that can take care of and discipline disabled children of ordinary people.