324 JILL MIDDLEMAS These examples suggest that the prophetic literature supports the ideology that circulated against the creation and worship of divine im- ages within the state cult. furthermore, the prophets were iconoclastic with respect to cultic symbols of the God of the Old Testament and suggested non-fixed symbols as viable alternatives. Two examples within the prophetic literature include the menorah offered as a viable cultic symbol in first Zechariah and the ornamental cherubim located on the walls of the sanctuary, but no longer in the Holy of Holies, in the final chapters of Ezekiel 12. Taken as a whole, then, the prophets present the rationale for worship without fixed and definite forms that either represented the divine image or were thought to project a stabi- lized mental portrait of the deity. This attitude would lend support to the perceived tension between conceptualizations of the divine image in Second Isaiah and the Priestly Writer, especially since the imago Dei passage is thought to refer to human creatures having the divine form. This tension requires further thought. Moshe Weinfeld has argued that the incomparability passages of Second Isaiah alluded polemically to the concept of the imago Dei found in Genesis 13. Subsequently, there have been debates about the priority of the Genesis passage in 1,26-27 and about the dating of the whole Priestly Work in relation to the prophecies of Second Isaiah 14, as well as to whether the Priestly Work and Second Isaiah have much in common or contradict each other, with Joachim Schaper favoring the former 15 and Andreas Schüle the latter perspective 16. The stress on divine incomparability and hostility towards the creation of idols and the worship of divinities through statuary forms in Second Isaiah (esp. chs. 40–48) promotes aniconism in thought as well as in practice 17. 12 MIDDLEMAS, “Divine Presence in Absence”, 192-194; and ID., The Divine Image, 88-89. 13 WEINfELD, Deuteronomy, 198; and ID., “God and Creator in Genesis 1 and in the Prophecy of Second Isaiah”, Tarbiz 37 (1968) 105-132 (Hebrew). 14 J. BARR, “The Image of God in the Book of Genesis — A Study in Termi- nology”, BJRL 17 (1968) 11-26; J.M. MILLER, “In the ‘Image’ and ‘Likeness’ of God”, JBL 91 (1972) 289-304. 15 J. SCHAPER, “Divine Images, Iconophobia and Monotheism in Isaiah 40– 66”, Continuity and Discontinuity. Chronological and Thematic Development in Isaiah 40–66 (eds. L.S. TIEMEyER – H. BARSTAD) (fRLANT 255; Göttingen 2014). 16 A. SCHüLE, “Made in the ‘Image of God’: The Concepts of Divine Images in Gen. 1–3”, ZAW 113 (2005) 1-20. 17 Studies of the polemical passages concerning idols in Second Isaiah in- clude: R.J. CLIffORD, “The function of the Idol Passages in Second Isaiah”, CBQ 42 (1980) 450-464; K. HOLTER, Second Isaiah’s Idol-Fabrication Passages (BET