Compare Walter Groß, “Gen 1,26.27; 9:6: Statue oder Ebenbild Gottes? Aufgabe und Würde des Menschen nach dem hebräischen und griechischen Wortlaut,” Jahrbuch für Biblische Theologie 15 (2000): 11-38; Isa Breitmeier, “Gottes Vielstimmigkeit. Die Stimme Gottes, ihre GesprächspartnerInnen und die Inhalte ihrer Rede in der Tora,” in Körperkonzepte im Ersten Testament. Aspekte einer Feministischen Anthropologie (ed. Hedwig-Jahnow-Forschungsprojekt; Stuttgart: Verlag W. Kohlhammer, 2003), 154-71; Bernard F. Batto, “The Divine Sovereign: The Image of God in the Priestly Creation Account,” in David and Zion. Biblical Studies in Honor of J. J. M. Roberts (ed. Bernard F. Batto and Kathryn L. Roberts; Winona Lake, Ind.: Eisenbrauns, 2004), 143-86; Erhard Blum, “Von Gottesunmittelbarkeit zu Gottähnlichkeit: Überlegungen zur theologischen Anthropologie der Paradieserzählung,” in Gottes Nähe im Alten Testament (ed. Gönke Eberhardt and Kathrin Liess; Stuttgarter Bibelstudien 202; Stuttgart: Verlag Katholisches Bibelwerk, 2004), 9-29; Andreas Schüle, “Made in the ‘Image of God’: The Concepts of Divine Images in Gen 1-3,” Zeitschrift für die alttestamentliche Wissenschaft 117 (2005): 1-20; Bernd Janowski, “Der Mensch im alten Israel. Grundfragen alttestamentlicher Anthropologie,” Zeitschrift für Theologie und Kirche 102 (2005): 143-75; Annette Schellenberg, Der Mensch, das Bild Gottes? Zum Gedanken einer Sonderstellung des Menschen im Alten Testament und in den weiteren altorientalischen Quellen (Abhandlungen zur Theologie des Alten und Neuen Testaments 101; Zürich: tvz, 2011).

Compare Walter Groß, “Gen 1,26.27; 9:6: Statue oder Ebenbild Gottes? Aufgabe und Würde des Menschen nach dem hebräischen und griechischen Wortlaut,” Jahrbuch für Biblische Theologie 15 (2000): 11-38; Isa Breitmeier, “Gottes Vielstimmigkeit. Die Stimme Gottes, ihre GesprächspartnerInnen und die Inhalte ihrer Rede in der Tora,” in Körperkonzepte im Ersten Testament. Aspekte einer Feministischen Anthropologie (ed. Hedwig-Jahnow-Forschungsprojekt; Stuttgart: Verlag W. Kohlhammer, 2003), 154-71; Bernard F. Batto, “The Divine Sovereign: The Image of God in the Priestly Creation Account,” in David and Zion. Biblical Studies in Honor of J. J. M. Roberts (ed. Bernard F. Batto and Kathryn L. Roberts; Winona Lake, Ind.: Eisenbrauns, 2004), 143-86; Erhard Blum, “Von Gottesunmittelbarkeit zu Gottähnlichkeit: Überlegungen zur theologischen Anthropologie der Paradieserzählung,” in Gottes Nähe im Alten Testament (ed. Gönke Eberhardt and Kathrin Liess; Stuttgarter Bibelstudien 202; Stuttgart: Verlag Katholisches Bibelwerk, 2004), 9-29; Andreas Schüle, “Made in the ‘Image of God’: The Concepts of Divine Images in Gen 1-3,” Zeitschrift für die alttestamentliche Wissenschaft 117 (2005): 1-20; Bernd Janowski, “Der Mensch im alten Israel. Grundfragen alttestamentlicher Anthropologie,” Zeitschrift für Theologie und Kirche 102 (2005): 143-75; Annette Schellenberg, Der Mensch, das Bild Gottes? Zum Gedanken einer Sonderstellung des Menschen im Alten Testament und in den weiteren altorientalischen Quellen (Abhandlungen zur Theologie des Alten und Neuen Testaments 101; Zürich: tvz, 2011).)| false
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Klaus Koch, “Der Güter Gefährlichstes, die Sprache, dem Menschen gegeben . . . Überlegungen zu Gen 2,7,” Biblische Notizen 48 (1988): 50-60, has also emphasized this element of human speech as an indication of the Gottebenbildlichkeit. More specifically, he considers the divine breath breathed into Adam as noted in Gen 2:7 as a clear hint to this fact. This argument has been convincingly challenged by Schellenberg, Der Mensch, das Bild Gottes?, 121, 195-196, even though it does not, at least in my mind, negate the concept of human speech as an important element of Gottebenbildlichkeit per se. As will be argued, God’s speaking and naming is echoed by human naming.

Klaus Koch, “Der Güter Gefährlichstes, die Sprache, dem Menschen gegeben . . . Überlegungen zu Gen 2,7,” Biblische Notizen 48 (1988): 50-60, has also emphasized this element of human speech as an indication of the Gottebenbildlichkeit. More specifically, he considers the divine breath breathed into Adam as noted in Gen 2:7 as a clear hint to this fact. This argument has been convincingly challenged by Schellenberg, Der Mensch, das Bild Gottes?, 121, 195-196, even though it does not, at least in my mind, negate the concept of human speech as an important element of Gottebenbildlichkeit per se. As will be argued, God’s speaking and naming is echoed by human naming.)| false
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Compare James M. Hamilton, “The Seed of the Woman and the Blessing of Abraham,” Tyndale Bulletin 58.2 (2007): 253-73. Regarding the literary conventions of blessings and curses in the ane and their relation to biblical blessings and curses see Hans Ulrich Steymans, Deuteronomium 28 und die adê zur Thronfolgeregelung Asarhaddons. Segen und Fluch im Alten Orient und in Israel (Orbis Biblicus et Orientalis 145; Fribourg/Göttingen: Universitätsverlag/Vandenhoeck ’ Ruprecht, 1995).

Compare James M. Hamilton, “The Seed of the Woman and the Blessing of Abraham,” Tyndale Bulletin 58.2 (2007): 253-73. Regarding the literary conventions of blessings and curses in the ane and their relation to biblical blessings and curses see Hans Ulrich Steymans, Deuteronomium 28 und die adê zur Thronfolgeregelung Asarhaddons. Segen und Fluch im Alten Orient und in Israel (Orbis Biblicus et Orientalis 145; Fribourg/Göttingen: Universitätsverlag/Vandenhoeck ’ Ruprecht, 1995).)| false
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See N. A. Bailey, “Some Literary and Grammatical Aspects of Genealogies in Genesis,” in Biblical Hebrew and Discourse Linguistics (ed. Robert D. Bergen; Dallas, Tex.: Summer Institute of Linguistics, 1994), 267-82.

See N. A. Bailey, “Some Literary and Grammatical Aspects of Genealogies in Genesis,” in Biblical Hebrew and Discourse Linguistics (ed. Robert D. Bergen; Dallas, Tex.: Summer Institute of Linguistics, 1994), 267-82.)| false
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J. P. Fokkelman, Narrative Art in Genesis (Assen-Amserdam: Van Gorcum, 1975), 19-32.

J. P. Fokkelman, Narrative Art in Genesis (Assen-Amserdam: Van Gorcum, 1975), 19-32.)| false
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Bruce K. Waltke and Cathi J. Fredricks, Genesis. A Commentary (Grand Rapids, Mich.: Zondervan, 2001), 64-65.

Bruce K. Waltke and Cathi J. Fredricks, Genesis. A Commentary (Grand Rapids, Mich.: Zondervan, 2001), 64-65.)| false
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John H. Sailhamer, The Pentateuch as Narrative: A Biblical-Theological Commentary (Library of Biblical Interpretation; Grand Rapids, Mich.: Zondervan, 1992), 134.

John H. Sailhamer, The Pentateuch as Narrative: A Biblical-Theological Commentary (Library of Biblical Interpretation; Grand Rapids, Mich.: Zondervan, 1992), 134.)| false
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See here R. Janney and H. Arndt, “Universality and Relativity in Cross-cultural Politeness Research: A Historical Perspective,” Multilingua 12.1 (1993): 25 and also R. Schmidt and J. Richards, “Speech Acts and Second language Learning,” Applied Linguistics 1.2 (1980): 129. I would like to express my appreciation to Chantal J. Klingbeil for her help with this part of the present study.

See here R. Janney and H. Arndt, “Universality and Relativity in Cross-cultural Politeness Research: A Historical Perspective,” Multilingua 12.1 (1993): 25 and also R. Schmidt and J. Richards, “Speech Acts and Second language Learning,” Applied Linguistics 1.2 (1980): 129. I would like to express my appreciation to Chantal J. Klingbeil for her help with this part of the present study.)| false
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See here Hamilton, Genesis 1-17, 350-51. This is based upon the perceived contradiction of Gen 11:1 to Gen 10:5, 20, 31 where it is said that the respective son of Noah is the originator of specific nations according to “countries, languages (lit. “tongues”—the Hebrew utilized here is לָשׁוֹן), clans and nations.” However, if Gen 10-11 are not understood in terms of a chronological sequence, the reference to the languages (as part of territory and race) as a national marker in Gen 10 represents a proleptic preview and at the same time a frame for the tower of Babel story in Gen 11:1-9. This has also been observed by Eugene H. Merrill, “The Peoples of the Old Testament according to Genesis 10,” Bibliotheca Sacra 154.613 (1997): 7.

See here Hamilton, Genesis 1-17, 350-51. This is based upon the perceived contradiction of Gen 11:1 to Gen 10:5, 20, 31 where it is said that the respective son of Noah is the originator of specific nations according to “countries, languages (lit. “tongues”—the Hebrew utilized here is לָשׁוֹן), clans and nations.” However, if Gen 10-11 are not understood in terms of a chronological sequence, the reference to the languages (as part of territory and race) as a national marker in Gen 10 represents a proleptic preview and at the same time a frame for the tower of Babel story in Gen 11:1-9. This has also been observed by Eugene H. Merrill, “The Peoples of the Old Testament according to Genesis 10,” Bibliotheca Sacra 154.613 (1997): 7.)| false
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Compare Gerald A. Klingbeil, “Finding the ‘World’ in Biblical Studies: God-Talk, Culture, and Hermeneutics in the Study (and Teaching) of Faith,” Scriptura 101 (2009): 219-34.

Compare Gerald A. Klingbeil, “Finding the ‘World’ in Biblical Studies: God-Talk, Culture, and Hermeneutics in the Study (and Teaching) of Faith,” Scriptura 101 (2009): 219-34.)| false
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See, for example, Daniel I. Block, “My Servant David: Ancient Israel’s Vision of the Messiah,” in Israel’s Messiah in the Bible and the Dead Sea Scrolls (ed. Richard S. Hess and M. Daniel Carroll R.; Grand Rapids, Mich.: Baker Academic, 2003), 17-56; Craig L. Blomberg, “Messiah in the New Testament,” in Israel’s Messiah in the Bible and the Dead Sea Scrolls (ed. Richard S. Hess and M. Daniel Carroll R.; Grand Rapids, Mich.: Baker Academic, 2003), 111-41. Compare also Walter C. Kaiser, Jr., “Biblical Theology and the Interpretation of Messianic Texts,” Andrews University Seminary Studies 34 (1996): 195-209, and idem, The Messiah in the Old Testament (Studies in Old Testament Biblical Theology; Grand Rapids, Mich.: Zondervan, 1995). Regarding the time prophecies of Daniel 8 and 9 see Brempong Owusu-Antwi, The Chronology of Daniel 9:24-27 (atsds 2; Berrien Springs, Mich.: Adventist Theological Society Publications, 1995). Regarding the messianic expectations at Qumran (preceding the New Testament period) see Hermann Lichtenberger, “Qumran-Messianism,” in Emanuel. Studies in Hebrew Bible, Septuagint and Dead Sea Scrolls in Honor of Emanuel Tov (ed. Shalom M. Paul et al.; vtsup 94; Leiden: Brill, 2003), 323-33; Craig A. Evans, “The Messiah in the Dead Sea Scrolls,” in Israel’s Messiah in the Bible and the Dead Sea Scrolls (ed. Richard S. Hess and M. Daniel Carroll R.; Grand Rapids, Mich.: Baker Academic, 2003), 85-101; and Michael A. Knibb, “Eschatology and Messianism in the Dead Sea Scrolls,” in The Dead Sea Scrolls After Fifty Years. A Comprehensive Assessment. Volume 2 (ed. Peter W. Flint and James C. VanderKam; Leiden: Brill, 1999), 379-402.

See, for example, Daniel I. Block, “My Servant David: Ancient Israel’s Vision of the Messiah,” in Israel’s Messiah in the Bible and the Dead Sea Scrolls (ed. Richard S. Hess and M. Daniel Carroll R.; Grand Rapids, Mich.: Baker Academic, 2003), 17-56; Craig L. Blomberg, “Messiah in the New Testament,” in Israel’s Messiah in the Bible and the Dead Sea Scrolls (ed. Richard S. Hess and M. Daniel Carroll R.; Grand Rapids, Mich.: Baker Academic, 2003), 111-41. Compare also Walter C. Kaiser, Jr., “Biblical Theology and the Interpretation of Messianic Texts,” Andrews University Seminary Studies 34 (1996): 195-209, and idem, The Messiah in the Old Testament (Studies in Old Testament Biblical Theology; Grand Rapids, Mich.: Zondervan, 1995). Regarding the time prophecies of Daniel 8 and 9 see Brempong Owusu-Antwi, The Chronology of Daniel 9:24-27 (atsds 2; Berrien Springs, Mich.: Adventist Theological Society Publications, 1995). Regarding the messianic expectations at Qumran (preceding the New Testament period) see Hermann Lichtenberger, “Qumran-Messianism,” in Emanuel. Studies in Hebrew Bible, Septuagint and Dead Sea Scrolls in Honor of Emanuel Tov (ed. Shalom M. Paul et al.; vtsup 94; Leiden: Brill, 2003), 323-33; Craig A. Evans, “The Messiah in the Dead Sea Scrolls,” in Israel’s Messiah in the Bible and the Dead Sea Scrolls (ed. Richard S. Hess and M. Daniel Carroll R.; Grand Rapids, Mich.: Baker Academic, 2003), 85-101; and Michael A. Knibb, “Eschatology and Messianism in the Dead Sea Scrolls,” in The Dead Sea Scrolls After Fifty Years. A Comprehensive Assessment. Volume 2 (ed. Peter W. Flint and James C. VanderKam; Leiden: Brill, 1999), 379-402.)| false
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