By S. Tamar Kamionkowski, Wonil Kim
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Additional info for Bodies, Embodiment, and Theology of the Hebrew Bible
God in Dan 8 is elusive, hidden from the community, and operating at even greater distances than Dan 7 envisions. At the same time, however, divine anthropomorphism is not lost. It continues to maintain the tension between divine transcendence (in Dan 8, that transcendence is perceived as absence) and divine imminence with the subordinated community through the form 1 WILLIS Heavenly Bodies 37 and features of the interpreting angels. By the end of the ¿nal revelation, however, not only is the body of God divorced from the body of the king, but also the divine body is completely divorced from all political institutions.
63. The “chief of the host” mentioned in Dan 8:11 is not God, in my view, though Collins, Daniel, 333; Goldingay, Daniel, 210; P. L. Redditt, Daniel (NCBC; 1 30 Bodies, Embodiment, and Theology of the Hebrew Bible Neither are there any human metaphors, as distinct from anthropomorphic representation, to describe the activity and agency of the Most High. This absence is all the more striking, since the little horn’s ¿erce face evokes and invites comparison to the benevolent divine countenance of Num 6:25–26; yet this comparison is not explored and the Most High does not even enter the chapter until the very end.
Daniel 7 also draws on Ezekiel’s explicit theophany to articulate issues of divine power, justice, and presence with the Jewish community. Daniel 7:9c is dependent upon Ezekiel’s humanized form for God and the wheeled throne surrounded by ¿re. Moreover, the four beasts may be 50. See John J. , The Book of Daniel, 121–36. 51. Eilberg-Schwartz, God’s Phallus, 78. 52. Mosca, “Missing Link,” 501 n. 26. 54 Functionally, both the cherubim of Ezekiel and the beasts are associated with the divine throne.