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By John Haydn Gurmin

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Extra resources 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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Some Rabbis, however, linked the image of God not just with rule and procreation but with human ontology and the way humans differed from the rest of creation to resemble the Divine. Fourthly, human beings were found thus to represent, to be in relation to, to 73 The eating of the tree of knowledge in Genesis results in the human race being banished from the Garden of Eden. This is often referred to as the ‘Fall’ or Lapsus. 74 Bratton, p. 55. 41 participate in, God’s rule and God’s divine majesty.

161. Middleton states that – Although it does not always have a royal sense – ‘it [rada] is used of authority over slaves in Leviticus 25:43, 46, 53 and over labourers in 1 Kings 5:15 [MT 5:30]; 9:23, and 2 Chronicles 8:10; and possibly for the treading of a wine press in Joel 3:13 [MT 4:13] – though this may well be a different verb, yarad [to go down], rada is used of the rule of the king or other political leaders in 1 Kings 4:24 [MT 5:4]; Psalm 72: 8, 110:2; Isaiah 14:6; and Ezekiel 34:4’. See Middleton, p.

27 Plato, The Republic, trans. Robin Waterfield (USA: Oxford University Press, 1994). 28 Kearney, p. 90.

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