https://cdr.lib.unc.edu/downloads/sb3978970

Helpmates, Harlots, and Heroes: Women's Stories in the Hebrew Bible

Reconstructing Israel: Restoration Eschatology in Early Judaism and Paul's Gentile Mission

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

background

The debilitating duo : shame and guilt in Psalm 32

‘From beyond the rivers of Cush’ : negotiating ethnic identity and Cushite-Israelite interrelations in the Hebrew Bible

Searching for Sarah in the Second Temple Era: Portraits in the Hebrew Bible and Second Temple Narratives

Contents Acknowledgements Abbreviations Chapter 1: Introduction Chapter 2: Reading Lamentations 1 as a Polyphony Chapter 3: Reading Lamentations 2 as a Polyphony Chapter 4: Reading Lamentations 3 as a Polyphony Chapter 5: Reading Lamentations 4 as a Polyphony Chapter 6: Reading Lamentations 5 as a Polyphony Chapter 7: Reading the Book of Lamentations as a Polyphony Summary and Conclusions: The Hermeneutical Implications of Polyphony Conclusions Bibliography

Helpmates, Harlots, and Heroes: Women's Stories in the Hebrew Bible

Citations

Reconstructing Israel: Restoration Eschatology in Early Judaism and Paul's Gentile Mission

The debilitating duo : shame and guilt in Psalm 32

‘From beyond the rivers of Cush’ : negotiating ethnic identity and Cushite-Israelite interrelations in the Hebrew Bible

Searching for Sarah in the Second Temple Era: Portraits in the Hebrew Bible and Second Temple Narratives

'Perhaps there is Hope': Reading Lamentations as a Polyphony of Pain, Penitence, and Protest

References

Reconstructing Israel: Restoration Eschatology in Early Judaism and Paul's Gentile Mission

The debilitating duo : shame and guilt in Psalm 32

‘From beyond the rivers of Cush’ : negotiating ethnic identity and Cushite-Israelite interrelations in the Hebrew Bible

Searching for Sarah in the Second Temple Era: Portraits in the Hebrew Bible and Second Temple Narratives

'Perhaps there is Hope': Reading Lamentations as a Polyphony of Pain, Penitence, and Protest