By Jill Middlemas
Even though makes an attempt to appreciate the expansion of aniconism specialize in the Pentateuchal criminal fabric, students more and more make connection with the prophetic literature to light up the controversy. Jill Middlemas offers the 1st accomplished research of the prophets with consciousness to rhetorical options that mirror anti-iconic notion and advertise iconoclasm. After illuminating the idol polemics, that is the rhetoric commonly linked to aniconism, she attracts out how prophecy additionally exposes a reticence in the direction of cultic symbols and psychological photos of Yahweh. while the subject matter of incomparability in addition to using metaphor and a number of imaging, ironically, exhibit extra how you can convey aniconic trust or the destabilization of a unmarried divine picture. Middlemas' research of prophetic aniconism sheds new mild on interpretations of the main iconic expression within the outdated testomony, the imago dei passages in Genesis, the place God is expounded to create humanity within the divin e snapshot.
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Additional resources for The Divine Image: Prophetic Aniconic Rhetoric and Its Contribution to the Aniconism Debate
Support for an attack on Cyrus is growing, see the recent study of Anthionez, ‘Á Qui’ (2011). 64 North, “Essence of Idolatry” (1958), makes a similar statement. 65 Smith, Origins (2001): 181–82. Note the contrast he draws between the idols and Yahweh as the cosmic creator (Isa. 40:18–20 with 12–14, 21–22; 16 with 18) or Israel’s creator (Isa. 44:9–20 with 21, 25; or, Isa. 46:1–2 with 3–4). 66 Dick, “Prophetic Parodies” (1999): 3. 36 Chapter 2: Idol Polemics drawn between Yahweh’s powerful creating and the inefficacy of idols is neatly summarized in, a 17 Everyone is stupid and without knowledge; goldsmiths are all put to shame by their idols; b for their images are false, and there is no breath in them.
Garr and Crouch pay attention to the vocabulary employed, whereas Jónsson surveys the history of interpretation and Gross considers interpreters who accept a functionalist approach in more recent years. ), Genesis 1–3 (1988); Jaki, Genesis 1 (1992). Herring, Divine Substitution (2013): 88–91, 92–95, summarizes the history of scholarship before and after 1960. 88 Humbert, “L’ ‘imago Dei’” (1940): 153–63; Weinfeld, Deuteronomy 1–11 (1991): 198–209; Sommer, Bodies of God (2009). Moore, “Gigantic God” (1996): 92–97, reviews the evidence for divine corporeality.
G. 72–74. Important contributions with reference to Second Isaiah include Holter, Idol-Fabrication Passages (1995); Albertz, Israel in Exile (2003): 396; Smith, Origins (2001): 179–94; Ruppert, “Die Kritik an den Göttern” (1996); Clifford, “Deutero-Isaiah and Monotheism” (2010); Schaper, “Divine Images” (2014). Note that Schmidt, “Aniconic Tradition” (1995), still favors monolatry in conjunction with these texts. 8 Preuss, Verspottung fremder Religionen (1971), has shown that the context in which idols are mocked is either one of judgement or providing the reasons for judgement (as in a trial or pre-trial scene).