Pseudo-Aristotle writes no less than eighteen times in his treatise that eyes are distinguishing markers of various character types (807b1, 7, 19, 23, 29, 35 808a1, 3, 8, 9, 12, 16, 28, 30, 34 808b6 812b8 813a21). The eye is central in physiognomic thinking. Parsons (2006:76≨1) draws attention to eyes in the physiognomic traditions. 2Įyes were one of the keys to reading a person's character (pseudo-Aristotle, Physiognomonica 811b15≢8 812a38≨12b13 and Polemo, 1. Zopyrus (5th century BCE) is one of the first persons to be reported as having been a practitioner of physiognomy. He writes: 'Those with a large head, large black eyes and a wide, snub nose are honest' ( Epidemiae 2.6.1). The first occurrence of the verb fusiognwmonew is found in Hippocrates' Epidemics. Galen credited his master Hippocrates as the founder of physiognomy ( Quod animi mores corporis temperament, 7). As a quasi-science, it always bore a close relationship to the science of medicine as an art, and to the practice of rhetoric.
Evans remarks that physiognomyĮnjoyed a far greater popularity among Greek and Roman writers, especially those of the later Greek society and Roman Empire, than has generally been supposed. In the Ancient Greco-Roman world it was common practice to draw conclusions upon a person's inner qualities based on outer physical characteristics (Parsons 2006:17). Keeping this context in mind, a reading of Matthew 6:22≢3 is then carried out.
A better understanding of these ancient conventions regarding the eye and vision helps to clarify the meaning of this saying. Aspects such as ancient physiognomy, theories of vision, perceptions of the 'evil eye' and the use of similar phrases in literature of those times are explored. It is important to interpret the genitive as the ancient hearer or reader would have done.Ĭontextual cultural and historical perceptions with regard to the eye and sight are investigated. However, such an interpretation is anachronistic.
#Does the bible say an eye for an eye windows#
Many scholars regard the eyes as windows through which light enters into the body, interpreting the genitive in the phrase as an objective genitive. In this article I argue that the meaning of this passage can only be understood once one is aware of the ancient understanding of vision. While most scholars concur that it has something to do with greed and envy, they fail to clarify why this is the case. For the modern reader this logion of the eye is puzzling. Jesus alludes to ancient conventions of the eye and light in his teaching on treasures, undivided loyalties and anxiety with regard to the necessities of life. If then the light within you is darkness, how great is that darkness!
#Does the bible say an eye for an eye full#
But if your eyes are bad, your whole body will be full of darkness. If your eyes are good, your whole body will be full of light. In the Sermon on the Mount Jesus makes use of a masjal about the eye as the lamp of the body: Keywords: Gospel of Matthew vision and the Bible Sermon on the Mount lamp analogy the eye as a lamp in the New Testament
It is important to interpret the genitive in the phrase as the ancient hearer or reader would have done. In this article I argue that the meaning of this passage can only be understood when read according to the ancient understanding of vision. While most scholars concur that it has something to do with greed and envy, they often fail to explain this correlation between inner attitudes and the physical eye. School for Biblical Science and Ancient Languages, North-West University, South Africaįor the modern reader the logion 'The eye is the lamp of the body' is puzzling. A contextualised reading of Matthew 6:22≢3: 'Your eye is the lamp of your body'
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