it defines and limits the meaning of selem. Second, the two words are interchangeable; no distinction is discoverable between them. Third, both words are included in Genesis 1:26. However, only selem is used in Genesis 1:27, but the omission of d§mu®t does not diminish the meaning. Preuss, noting the occurrence and semantic field of the verb and noun forms for t...wm√;d defines it as a “copy,” “reproduction” or “image” (Preuss 1997:3.259). The eighth century prophet Isaiah warns the nation of Israel not to pursue lRs‹RÚpAh “the idol” (Is 40:19), since wáøl ...wk√rAo¶A;tt...wäm√;d_hAm...w l¡Ea N...wâyV;mådV;t yTMIm_lRa◊w “to whom will you liken God? Or what likeness will you compare with Him?” (Is 40:18). Idols, which are creations of human hands, lack the “likeness” of the divine creator. Isaiah’s comparison is not applicable to the human, who is created in the “image...likeness” of God. The context of Isaiah 40 expresses comfort for God’s people (40:1), whose Lord has measured the waters in the hollow of His hand (40:12), sits enthroned above the circle of the earth (Is 40:22), and is the Everlasting God, Creator of the ends of the earth who does not grow weary or tired (40:28b). Idols do not compare. Feinberg (1972:236) notes the difference between sΩelem, which refers to human essence, and d§mu®t as the aspect of the person that changes. Both concepts evolve from the Greek and Latin father’s distinction between sΩelem, as the physical condition of the human, and d§mu®t which refers to the ethical expression of the divine image emanating from God. Although distinctions between image and likeness are noted, Kidner (2008:55) deduces that the words reinforce one another in Genesis 1:26, since the conjunction is absent

The debilitating duo : shame and guilt in Psalm 32

TRUTH AND TERROR: A TEXT-ORIENTED ANALYSIS OF DANIEL 8:9-14

Truth and Terror: a Text-Oriented Analysis of Daniel 8:9-14

Kultbilder von Gottheiten waren im Vorderen Orient einschlieslich Palastina verbreitet, doch begegnet ihnen das Alte Testament nur mit Verachtung und Polemik. Die Wirkungsgeschichte dieser Bilderfeindlichkeit und des Bilderverbots last die Frage nach den Ursachen, Umstanden und Argumentationsstrukturen der biblischen Position entstehen. Die Polemik setzt Bilder und deren Verehrung voraus. Die vorliegende Untersuchung beschaftigt sich deshalb im ersten Teil mit den theologischen Konzeptionen, die der mesopotamischen "Idololatrie" zugrunde lagen, im zweiten Teil mit ihrer Rezeption im Alten Testament. 
Hinter dem Kult der Gotterbilder im Mesopotamien des 1. Jt.s standen komplizierte theologische Vorstellungen, die aus den unterschiedlichsten Texten rekonstruiert werden konnten. Dabei ergab sich, das die Herstellung der Kultstatuen als ubernaturlicher Vorgang verstanden wurde, der durch die Zusammenarbeit von Gottern und Menschen charakterisiert war. Die wunderbare Entstehung der Statue und ihre wesenhafte Verbundenheit mit der in ihr prasenten Gottheit wurde zusatzlich durch das Mundwaschungs- und Mundoffnungsritual (mīs pi und pīt pi) konsolidiert, das die Statue von Verunreinigungen und der menschlichen Seite ihrer Herkunft befreite. Als lebendiger, irdischer und sichtbarer Korper einer unsichtbar, personal und anthropomorph vorgestellten Gottheit besas dieses Reprasentationsbild alle Lebensfunktionen, um im Kult in das praktische Handlungsfeld religioser Kommunikation eintreten zu konnen. 
Kult- und Votivbilder aus dem eisenzeitlichen Palastina zeigen, das man auch in Israel und Juda wirkmachtige "Reprasentationsbilder" kannte. Das Alte Testament, das sich in einer Reihe von polemischen Passagen mit den Statuen und der mit ihnen verbundenen "Theologie der Bilder" auseinandersetzt, setzt haufig bei deren Herstellung an: Im Konsens mit Vertretern der "Theologie der Bilder" knupften die Bildergegner an der Gultigkeit des Konzeptes an, der Charakter der Herstellung bestimme die Qualitat des Hergestellten. Indem sie die Entstehung des Bildes als vollig profanen Vorgang darstellten, verwendeten sie das Konzept jedoch gegen das Bild. 
Die dtr Darstellung schreibt die Fertigung der Kalber fur Bethel und Dan oder der Aschera fur Samaria oder Jerusalem der fehlgeleiteten Eigeninitiative von Konigen zu. Fehlende gottliche Autorisierung pragt auch die paradigmatische Erzahlung von Ex 32, die in der Grundschicht den Priester Aaron, in der dtr Fortschreibung das Volk fur das "Goldene Kalb" verantwortlich macht. Bei altorientalischen Reinheitsvorstellungen setzt die drastische Verkundigung Ezechiels an, der Gotterbilder mit Unreinheit verbindet (Ez 22:3f). Ausgehend von der sog. Gotzenbilderschicht in Dtjes, die ein redaktionell uberlegtes, folgerichtig aufgebautes und handwerklich kompetentes Traktat darstellt, das die altorientalischen Vorstellungen kannte und Punkt fur Punkt widerlegt, fuhren auch Jer 10:1-16*, Ps 115, Ps 135 und Hab 2:18f Handwerker vor, die "idealtypisch" in einem ganzlich profanen Prozes nur Abbilder irdischer Geschopfe zustande bringen. Sie zeigen, das Bildergegner bis weit in die nachexilische Zeit hinein gezwungen waren, die "Theologie der Kultbilder" zu widerlegen und Bilderfreunde von ihrer alternativen "Theologie der Bildlosigkeit" zu uberzeugen.

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Die Theologie der Bilder: Herstellung und Einweihung von Kultbildern in Mesopotamien und die alttestamentliche Bilderpolemik

\"The Wisdom of Many\" explores research on proverbs of many cultures. More than twenty essays written by scholars of such diverse disciplines as folklore, literature, psychology, linguistics, and anthropology illustrate the significance of traditional proverbs and trace variations of proverbs over time, drawing on African, Chinese, Spanish, Finnish, Irish, and Yiddish examples.

The Wisdom of Many: Essays on the Proverb@@@The Evil Eye: A Folklore Casebook

This dissertation addresses a lacuna in the study of the literary portrayals of divine retribution in the Old Testament. Focusing on narrative texts, this work posits the presence of the divine messenger opposition type-scene, conventional scenes in which an antagonist opposes a divine messenger on whom God inflicts extreme fates that often seem disproportionate to the offense and occur in the absence of any divine proscription. Opposition to the messenger seems to be the offense grave enough to merit the peculiar fates these characters experience. The introduction discusses how the historical analysis of divine retribution has been limited to theological treatments. Recent studies have slightly expanded the analysis to sociological and anthropological approaches, but literary approaches to the topic have been scant. Addressing the intersection of convention and historiography provides a foundation for moving the discussion forward. Employing a literary-critical treatment—supplemented by form-, source-, historical-, and redaction-critical approaches where beneficial—to multiple narrative passages reveals the presence of the proposed type-scene. Chapter 2 explores Moses as the prototypical prophet validated through the bizarre fates experienced by his opponents. Korah’s destruction, Miriam’s leprosy, and the biting serpents all represent divine responses to opposition to Moses. Korah’s rebellion represents a paradigmatic template of the type-scene, one in which God validates Moses. Chapter 3 examines the type-scene in narratives involving the classical prophets. The stories of Jeroboam’s deformity, Ahab’s death, the fiery death of Ahaziah’s military squads, the mauling by bears of Bethel youths, Gehazi’s leprosy, and the trampling of a court official during the siege of Samaria all utilize the type-scene in a manner that validates the legitimacy of a prophet. The persecution narrative in Jeremiah and the harassment of Amos similarly allude to the scene. Chapter 4 argues that the Chronicler utilizes the type-scene as a part of his literary treatment of his retribution theology. While the Historian mentions the extreme fates experienced by kings and prophets, the Chronicler presents those fates as merited retribution imposed on those who oppose a divine messenger. The Chronicler connects Josiah’s death to Ahab’s, links Joash’s assassination to Zechariah’s murder, associates Asa’s diseased feet with his imprisoning Hanani, and roots Uzziah’s leprosy in his opposition to Azariah and the temple priests. Chapter 5 transitions to the New Testament, arguing that the enduring nature of the type-scene results in its appearance beyond the Old Testament. The discussion focuses on the presence of the scene in Luke’s account of Zechariah’s interaction with Gabriel in Luke 2 and in the book of Acts. It is argued that Luke repurposes the type-scene in Acts and merges it with the tyrant-death typescene in order to portray the impotence of Satan’s kingdom. The number of scenes in which a peculiar fate is linked to the opposition of a divine messenger demonstrates the existence and use of a conventional scene for portraying divine retribution. Ultimately, as a literary component of the Old Testament, the divine messenger opposition type-scene should factor into the discussion of Hebrew historiography. Extreme Fate as Convention: Episodic Reprisals against Divine Messenger Opposition in Scripture A Dissertation Presented to the Faculty of Asbury Theological Seminary Wilmore, Kentucky In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in Biblical Studies Dissertation Committee: Dr. Lawson G. Stone, Mentor Dr. Bill T. Arnold, Reader Dr. Michael D. Matlock, Examiner

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Extreme fate as convention : episodic reprisals against divine messenger opposition in Scripture

Polar Structures in the Book of Qohelet

Tertium datur - on the conception of truth in Dutch 'Ethical Theology' In this article the 'third option' on the Dutch theological scene of a century ago is examined. The 'Ethical Theology', as this option is known, is explained on the basis of its characteristic conception of truth as something that cannot be encapsulated in propositions but which can be encountered. In this context the relationship between the Ethicals and their rivals on both the left and the right is discussed. In conclusion, an evaluation is given of the achievement of the Ethical current and its accommodation of reason and faith in a single theory.

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Tertium datur - oor die etiese waarheidsbegrip

In die Nederduitsch Hervonnde Kerk van Afrika is die odium theologicum geen vreemdeling nie. Daar is verskeie illustrasies van moontlik. Ben verskyningsvonn daarvan is die heftige polemiese trant van talle publikasies van S P Engelbrecht2,  J G M Dreyer3 en andere.  Dit staan in 'n ou Transvaalse tradisie, soos onder andere gesien kan word in die laat-negentiende-eeuse styl van M J Goddefroy4. Waar hierdie emosionele polemieke na buite plaasgevind het en telkens  teen anti-Hervonners vir die Hervonnde Kerk in die bres getree het, het daar nou 'n binnekerklike twis losgebreek. Ook dit is nie by ons onbekend nie. Ons hoef maar net te dink aan die bitterhede van die Geysersage gedurende die sestigerjare en van die Artikel III-debat in die jare sewentig en tagtig. Die twis wat egter gedurende die negentigerjare in Hervonnde geledere gegroei het, laat die vroeere twiste klein lyk. Anders as in die afgelope drie dekades is dit nie meer enkelinge of 'n handjievol kritici wat redelik maklik ge'isoleer kan word nie. Nou' staan hele slagordes met wapperende vaandels in die kerk teenoor mekaar. Na die vergadering ter lewering van 'n 'Eietydse Getuienis' op 4 November 1995 en die verskyning van Die Hervonner van die halfjaar wat op die Vier-en-sestigste Algemene Kerk-vergadering gevolg het5, sou dit 'n oop deur intrap om hiervoor dokumentere bewys aan te voer. Daar word soms eufemisties na die meningsverskille wat in die laaste helfte van 1995 kookpunt bereik het, verwys as 'n 'debat'. As 'n waardige debat werklik ontwikkel, kan dit die Hervonnde Kerk en die beoefening van die teologie ten goede kom. In hierdie artikel beoog ek nie om aan die geveg deel te neem nie, maar weI om konstruktief by te dra tot wat 'n debat kan word.

https://hts.org.za/index.php/hts/article/download/1543/2836

n Hervormde tradisie as heelmiddel

Written within the historical-critical paradigm, this commentary on Proverbs 1-9 ventures to overcome the bifurcation of "historical" and "literary" perspectives in biblical interpretation. Avoiding novel propositions about composition as well as claims for alternative reading strategies, it strives to take the text seriously at the philological, structural and compositional levels in order to indicate the book's amplitude and potential. This is done in dialogue with recent and traditional Jewish and Christian readings. The self-description of Wisdom, which has had a hugely eventful reception in the history of Christian doctrine, is particularly striking in this respect. Usually taken to fit uncomfortably into Israel's "salvation history", the universal scope of the edited poems directs the reader's eye beyond the history of one nation and turns wisdom's putative dearth into a theological asset. The sages knew the limits of their practical advice and aimed it at ethically living the Fear of God.

Proverbs 1-9

Taking its cue from Rudolf Bultmann’s famous verdict that the Old Testament is a ‘failure’ (‘ Scheitern ’), the article reviews three influential negative readings of Israel’s history as told in the Former Prophets. It is then argued that awareness of the theological problem posed by Israel’s history enabled the redactors of both the former and the latter prophetic collections to deal with the element of human failure in a way that facilitated Israel’s retaining of her faith. Next, the sapiential insight in failing human discernment is drawn into the equation. Failure of human action is here interrelated with failure to comprehend God’s order. By virtue of its incorporation into the totality of the Tanak, this insight became a constructive part of Israel’s faith. Therefore the concept of failure comprises more than coming to terms with Israel’s catastrophic history. Since it is encoded in Israel’s Holy Scripture, ‘failure’ is a major concept within the Old Testament internally and is therefore not suitable as a verdict over the Old Testament by an external value judgement. ‘Failure’ thus becomes a key hermeneutical category, not merely so that the Old Testament could become a ‘promise’ for the New Testament to fulfil, but as a manifestation of limits in human religion and thought. Far from undermining self-esteem, constructive use of the concept of her own failure sustained Israel in her catastrophe and should be adopted by Christianity – not least in South Africa, where the biblical message was often misappropriated to bolster apartheid.

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James Alfred Loader

Papers

Polar Structures in the Book of Qohelet

Tertium datur - oor die etiese waarheidsbegrip

n Hervormde tradisie as heelmiddel

Proverbs 1-9

Understanding of failure and failure of understanding: Aspects of failure in the Old Testament