By J. G. McConville, Karl Möller
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Extra info for Reading the Law: Studies in Honour of Gordon J. Wenham
Genesis begins with humanity as the "image" of God (Gen 1:26), then tells how it ramifies into the nations of the earth, yet focuses down on a branch of the line of Abraham. The language of "image" fades out, yet, as John Strong has rightly argued, the concept re-emerges at certain points, as when Moses is made "like God" to Pharaoh (Exod 7:1). 37 This account rightly places the portrayal of Israel in relation to the nations. Yet its role is not fully told in terms of the demonstration of Yahweh's power.
Here too principles are articulated about fundamental issues in human relations, illustrated by the twicerepeated DTK (w. 20-21, echoing the one in v. 17). The uniting theme in w. 54 With this established, the equality-formula is repeated, and the account of the incident ends with the execution of the blasphemer. In this instance, the equality-formula has served, not to legislate specifically about the alien, but by a sort of extension to embrace all members of the society under basic principles of law and religion.
The expulsion of the man and the woman from the garden to the east, and the cherubim placed to foreclose their return (Gen 3:24), find correspondences in the location of the door to the tabernacle on the east side of the court (Exod 27:1315; 38:13-15; cf. 40 The approach of Israel to God 38. I have elaborated this argument in God and Earthly Power: An Old Testament Political Theology, Genesis-Kings (LHBOTS 454; London: T&T Clark International, 2006), 30-73. 39. g. Janowski, Gottes Gegenwart, 216-23; cf.