This dissertation examining ancient texts related to disabilities is an attempt to understand community responses to disabled persons among the peoples of the ancient world. By examining ANE law collections, societal conventions, and religious obligations toward the physically disabled an understanding of the disabled person's world may be acquired. This study seeks to demonstrate that the Bible indicates that the disabled were accepted, cared for, and accorded dignity (Exod 4:11; Lev 19:14–15). It also demonstrates that the Bible does not use disability language etiologically to explain divine judgment, but in relation to expressions of wholeness/holiness. Consequently, physical perfection of both priests (Lev 21:17–23) and offerings (Lev 1:3, 10; 3:1, 6; 4:3, 23, 28, 32; 5:15, 18; 6:6; 9:2–3; 14:10; 22:19–21, 25; Deut 15:21; 17:1) were essential.

The literal sense of these terms gives way to their metaphorical use in prophetic literature (Isa 6:10; 30:20–21; 32:1–7; 35:4–10; 42:16–25; Ezek 5:6; 20:13, 16; Jer 5:21–31; 6:10–21; 12: 2; 17:23; Zech 7:11–14). In biblical prophetic literature disability terminology is used to describe Israel's moral or spiritual conditions and to censure Israel's unfaithfulness. Biblical prophets used this vocabulary to analyze Israel's condition, stressing the precedence of one's internal disposition over external actions. The implication is that faith precedes or operates in concert with religious activity.

The plan of this study is to analyze relevant ancient Near Eastern literature followed by an exegetical-historical analysis of biblical texts utilizing social-scientific and comparative methodologies. Literary analysis, includes an examination of historical and cultural background, lexical and semantical meanings, syntactical relations, structure, and rhetorical devices. An inter-textual analysis will be done of the words, theological themes and social concepts associated with physical impairment. As this dissertation concerns the plight of the disabled in the ancient world, it follows that ancient texts from Mesopotamia, Egypt, Anatolia, and the Levantine civilizations will be examined in contrast and comparison with biblical texts as well as related biblical texts including law collections, historical texts, wisdom literature, and prophetic texts.