By S. Tamar Kamionkowski, Wonil Kim
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Extra info for Bodies, Embodiment, and Theology of the Hebrew Bible
Westminster John Knox, 2002], 7) writes about the functions of metaphor and simile: “At the very least, the simile represents a form of analogical language that may relieve the ambiguity and narrow the interpretive possibilities provoked by the metaphor, but not necessarily” (emphasis added). 3. Following Northrop Frye, The Great Code (New York: Harcourt, Brace, Jovanovich, 1982), esp. 23. 4. 5I CJ 9H9J= HCJ appears to be formulaic; see Pss 33:3; 96:1; 98:1; 149:1. 1 40 Bodies, Embodiment, and Theology of the Hebrew Bible featured in Isa 44:23; 49:13, and 54:1; the promise that sight will be restored to the blind also appears in 29:18; 35:5, and 42:7, 18–20.
Following Northrop Frye, The Great Code (New York: Harcourt, Brace, Jovanovich, 1982), esp. 23. 4. 5I CJ 9H9J= HCJ appears to be formulaic; see Pss 33:3; 96:1; 98:1; 149:1. 1 40 Bodies, Embodiment, and Theology of the Hebrew Bible featured in Isa 44:23; 49:13, and 54:1; the promise that sight will be restored to the blind also appears in 29:18; 35:5, and 42:7, 18–20. 5 Within Isa 42:10–17, two comparisons appearing closely together lead into a description of YHWH’s actions that change the status quo of the created order.
This is especially evident in Job 9:5–9; 26:1–14; Pss 29:10; 65:7–8; 74:12–17; 89:9–15; 93:1–5; 104:5–9. See further, John Day, God’s ConÀict with the Dragon and the Sea: Echoes of a Canaanite Myth in the Old Testament (Cambridge: Cambridge University Press, 1985), 21–25, 35, 57– 58. For an extended discussion of the Chaoskampf tradition in the Hebrew Bible and the ancient Near East, see Day, God’s ConÀict. Day’s work is unfortunately marred by the adoption of J. Emerton’s speculative thesis that the Ugaritic Chaoskampf came to Jerusalem through a Jebusite enthronement festival.
Bodies, Embodiment, and Theology of the Hebrew Bible by S. Tamar Kamionkowski, Wonil Kim