Abstract
The nature and function of Evil Eye Belief and Practice (EEBP) in the world of the Old Testament has been understudied. The majority view has been that the belief was limited to the notion of largesse in this collection of literature. This article demonstrated that the idiom םינעב ללק in Genesis 16:4-5, routinely interpreted as a metaphor for scorn on the part of Hagar, could in fact be interpreted as a linguistic vehicle for the concept of the malevolent eye of Sarai. The author argued for an interpretation wherein Sarai, driven by envy, accused Hagar of casting the evil eye on her and used this alleged transgression as an excuse to abuse her slave. The evil eye in the Old Testament was not restricted to the idea of generosity, but was also closely associated with the concept of envy, as has been the case in the majority of ancient and modern cultures in which EEPB has featured. It further confirmed that the social function of the evil eye in the ancient world was not only constrained to the avoidance of envy-related violence but also served as an instrument of oppression in the hands of the rich and privileged. The key method utilised in this study was the social-scientific approach to the interpretation of biblical literature.
Highlights
The belief in the destructive power of the human gaze has a long history
In ancient Egypt, the belief in the potential damaging effect of the act of vision with respect to gods, goddesses and human beings was widespread (Borghouts 1973; Elliott 2015:115–150). The fact that this belief has survived the Enlightenment and remains widespread in modern societies in the circum-Mediterranean region and other parts of Africa and Asia suggests that Evil Eye Belief and Practice (EEBP) may serve important social functions in these societies
In contexts of economic inequality, EEBP seems to serve as a powerful deterrent for social comparison while encouraging submission and inaction among the poor members of society, who are routinely accused of possessing the evil eye
Summary
The belief in the destructive power of the human gaze has a long history. Ancient Sumerian spells sometimes present the evil eye as an independent entity that causes widespread devastation and misfortune. If the locution is read as a metaphor for the evil eye, it is to be expected that Sarai was the author of this action, because the evil eye is most commonly associated with older, barren women (Seligmann 1910:97–99), while the most common victims are pregnant women and young, or even unborn, children (Abu-Rabia 2005:247; Dundes 1981:264).
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