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Extra info for A Study of the Development and Significance of the Idea of the ‘Image of God’ from its Origins in Genesis through its Historical-Philosophical Interpretations to Contemporary Concerns in Science and Phenomenology

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3 (July, 1968), pp. 235–259. 19 Ibid. pp. 235-236. 20 The Aramaic Bible – Targum Pseudo-Jonathan: Genesis Vol. 1b, See, n. 2. 49 deyoqna’ seems to correspond to the old Targum Yerushalmi’s demū or demūt. Altmann concludes by holding that in both Aramaic versions (Targum Yerushalmi and Targum Pseudo-Jonathan) there is evidence of the tendency to avoid speaking of the ‘image of God’, while both have apparently no objection to using the phrase ‘similitude of God’. Turning to Targum Onqelos21, Altmann notices in this work that the phrase be-Izelem (bi-demūt) Elohim in Genesis 1:27, 5:1, and 9:6 are left in the original Hebrew (hence no translation is attempted).

Kolatch, vol. 2, p. 160. 44 led to total defeat of the northern Israeli tribes resulting in exile in 722/721 BC (1 Kings 13, 2 Kings 17). Aramaic became the spoken language of diplomacy and trade in the Middle East. Judah (the southern kingdom), however, survived as the only independent part of Israel. This period was a time of submission to Assyria’s power. 5 Aramaic was the language of the Babylonian Empire, but Hebrew, despite this action by Shalmaneser, continued to be retained as the language of the Jewish people; this was true in the southern kingdom of Judah.

Certainly this fear of linking oneself to divinity for the Jewish people can perhaps be exemplified in the case of Christ who claimed to be the ‘son of the Father’ in the early decades AD. At that time, the Jewish people considered this claim to be blasphemous and required that the blasphemer be put to death as recorded by the Gospel writers (Luke 23:2124, John 18:12-19:22). Undoubtedly, the Targums as commentaries on the Pentateuch had a profound and wide-ranging influence on the Jewish people.

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