By Marc Zvi Brettler

This is the 1st try out in bible study to use the instruments constructed via theoreticians of metaphor to the typical biblical metaphor of God as king. the level to which components of human kingship are projected onto God is investigated, and several other major conclusions emerge: 1. Royal features that experience a diminutive connotation are ordinarily no longer projected onto God. 2. God's nature as maximum king is emphasised via use of superlatives. for instance, his clothing is big and he has numerous royal attendants. God isn't really restricted via the metaphor. three. whilst the entailments of the metaphor may have conflicted with Israelite proscriptions, resembling the enduring prohibition, the metaphor is kept away from. four. The metaphor is primary adequate to persuade Israel's depiction of human kingship. for instance, the time period gadol ('great', 'majestic') is appropriated through God the king and isn't used of the Israelite king. five. there isn't any unmarried metaphor 'God is king'; as Israelite kingship adjustments, the metaphor undergoes parallel adjustments. additionally, biblical authors emphasize diverse points of God's kingship in particular contexts. the shortcoming of an entire healthy among human kingship (the automobile) and God as king (the tenor) is in keeping with the tensive view of metaphor, which predominates in modern scholarship. The literary learn has different advantages. via enumerating the parallels among human and heavenly messengers, it reveals that 'angels' may be construed as projections of royal officers. The research of human enthronement rituals as they're projected onto God means that there has been no annual 'enthronement competition' which celebrated God changing into king. The systematic research of the metaphor additionally opens new avenues for exploring a few matters within the research of Israelite religion.

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9:14; Ps. 36 At some point it became taboo to pronounce the tetragrammaton mm. In the words of b. Kiddushin 7la, 'The holy one, blessed be he said: I am not called by the name by which I am written; I am written yh and am called ad1. Exactly when this change took place is not known; the tetragrammaton was pronounced from the First Temple37 into the Second Temple period, though clear tendencies against its pronunciation, even under limited circumstances, had developed by the end of the Second Temple period (Alon, 1949:3334).

31:2), many biblical texts portray him as exceedingly wise (see Kalugila 1980:90-101). This is most explicit in Prov. 21:30 rnrr iJJ1? row p«i man pro noan r**» 'No wisdom, no prudence, and no counsel can prevail against the LORD'. The same idea stands behind Job's second response to God in 42:3 p1? n« N1?! yoD niN'TBJ pa« N1?! 7 As supremely wise, God dispenses all types of wisdom to others, including the ability to be a craftsman (Exod. 28:3 and frequently), to administer effectively (1 Kgs 5:26) and to be righteous ('religious wisdom'; cf.

Exalted One' «nw, 'exalted one' is a notoriously difficult term; its etymology and function have been hotly debated (Baumgartner, 1983:686-687). The term has many referents, but 1 Kgs 11:34, which says of Solomon untyx Nnyj "O, 'but I will keep him as an exalted one', and Ezek. 34:24 and 37:25, where the future Davidic descendant is called Nnyj, 'exalted one', suggest that the term can be used to designate a king. v. «nw; cf. Bauer-Leander, 1965:470 n. a) is appropriate. The distribution of the term is problematic.

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