By S. Tamar Kamionkowski, Wonil Kim
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Extra resources for Bodies, Embodiment, and Theology of the Hebrew Bible
223. 1 WILLIS Heavenly Bodies 21 her study of Leviticus, she contends that the body serves as a model for Israelite society and thus is capable of mapping social and cultural concerns. 35 Two signi¿cant theses concerning the body of God emerge from Douglas’s insights. Howard EilbergSchwartz picks up Douglas’s idea of the cultural mediation of opposites and contends that conÀicting descriptions of the divine as both formless and also anthropomorphic (or “re-formed”) result from deeply embedded contradictions.
43. On this story, see further Matthias Henze, The Madness of King Nebuchadnezzar: The Ancient Near Eastern Origins and Early History of the Interpretation of Daniel 4 (SJSJ 61; Boston: Brill, 1999), 97–99. 44. So also T. J. Meadowcroft, Aramaic Daniel and Greek Daniel: A Literary Comparison (JSOTSup 198; Shef¿eld: Shef¿eld Academic, 1995), 238–39; Henze, Madness, 97–99. John J. Collins, Daniel (Hermeneia; Minneapolis: Fortress 1993), 297, does not see this as legitimation, but reads this process of humanization as God removing Nebuchadnezzar’s power.
27 22. Batto, “The Image of God,” 149–63, discusses the iconographic and textual evidence from Assyria at length. See also Hendel, “Aniconism and Anthropomorphism,” 224–25; and John Kutsko, “Ezekiel’s Anthropology and Its Ethical Implications,” in The Book of Ezekiel: Theological and Anthropological Perspectives (ed. Margaret Odell and John Strong; Atlanta: SBL, 2000), 119–41 (126–27). 23. Batto, “The Image of God,” 179–85. 24. Hendel, “Aniconism and Anthropomorphism,” 212; Smith, The Origins, 92–93.