Our article addresses the ‘middle-blind’ status of the man from Bethsaida whom, according to Mk 8.22-26, Jesus heals in two phases. Drawing on observations from modern philosophical psychology and from ancient Greek and Jewish perspectives on vision, we argue that the two healing touches of Jesus are distinct in kind: the first restores the optical function of the eye, and the second enables cognitive synthesis of form. This reading better conforms to the narrative theme of ‘seeing but not perceiving’ than traditional interpretations, and it provides the theological impetus for what has otherwise been considered a discomfiting account of Jesus’ inefficiency.
This article advances the thesis that Hagar’s statement in Gen. 21.16, ‘Let me not look upon the death of the child’, is not so much a despairing whimper of resignation as it is a cohortative prayer for divine intervention. Accordingly, the ‘casting’ of her son under a bush is not an act of exposure, but a signal of the child’s availability for adoption. Attending to the vocabulary and syntax of Hagar’s ordeal, then, we understand the scene to represent the enactment of Ishmael’s name, ‘God hears’.
This article seeks to elucidate the nature and significance of the enigmatic mantle transfer rite involving Elijah and Elisha in 1 Kgs 19.19. When Yahweh instructs Elijah to anoint Elisha to be prophet in his place, Yahweh has a type of symbolic adoption in mind to take Elisha as an heir through the rite of mantle transfer. This article argues that Elijah's mantle is a marker of his identity, and that the conferment of his clothing is a means of claiming Elisha, who subsequently takes leave of his natural father (v. 20). Elijah and Elisha function in the northern kingdom as cultic prophets, performing duties typical of both prophet and priest, not unlike Samuel. This double role gives context for an analogy—or possible typology—for Elisha's inheritance with that of the Levitical priest in Deuteronomy.
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