By Anne Moore
For centuries, students have debated the that means of Jesus’ important theological time period, the ‘kingdom of God’. many of the argument has fascinated with its assumed eschatological connotations and Jesus’ adherence or deviation from those rules. in the North American context, the controversy is ruled by way of the paintings of Norman Perrin, whose class of the dominion of God as a myth-evoking image continues to be one of many basic assumptions of scholarship. based on Perrin, Jesus’ knowing of the dominion of God is based upon the parable of God performing as king on behalf of Israel as defined within the Hebrew Bible.
Moving past image and Myth demanding situations Perrin’s category, and advocates the reclassification of the dominion of God as metaphor. Drawing upon insights from the cognitive concept of metaphor, this examine examines the entire occurrences of the ‘God is king’ metaphor in the literary context of the Hebrew Bible. in keeping with this assessment, it's proposed that the ‘God is king’ metaphor capabilities as a real metaphor with quite a number expressions and meanings. it truly is hired inside of a number of texts and conveys photographs of God because the covenantal sovereign of Israel; God because the everlasting suzerain of the realm, and God because the king of the deprived. The interplay of the semantic fields of divinity and human kingship evoke various metaphoric expressions which are applied through the historical past of the Hebrew Bible according to differing socio-historical contexts and inside various rhetorical innovations. it truly is this range inherent within the ‘God is king’ metaphor that's the starting place for the diverse expressions of the dominion of God linked to the old Jesus and early Christianity.
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Extra resources for Moving Beyond Symbol and Myth: Understanding the Kingship of God of the Hebrew Bible Through Metaphor
Watson, Classical Hebrew Poetry: A Guide to its Techniques (JSOTSup 26; Sheffield: Sheffield Press, 1984). 18 Andrea L. Weiss, Figurative Language in Biblical Prose Narrative: Metaphor in the Book of Samuel (VTSup 107; Leiden: Brill, 2006), 20-32. 15 SYMBOL TO METAPHOR 35 The second factor in the delay of metaphorical approaches within biblical scholarship centers on the mis-categorization of metaphor as a ‘decorative’ language. This second factor is the result of a misunderstanding about Aristotle’s view on metaphor, a misunderstanding that has three major elements.
In this myth the god has acted as king in creating the world, in the course of which he had overcome and slain the primeval monster. Further, the god continued to act as king by annually renewing the fertility of the earth, and he showed himself to be king of a particular people by sustaining them in their place in the world. This myth is common to all the peoples of the Ancient Near East, and elements from one version of the myth were freely used in others. Essentially it is only the name of the god which changes as we move from people to people.
Wansbrough; London: School of Oriental and African Studies, University of London, 1987), x-xii. 10 Johannes C. De Moor, The Rise of Yahwism: The Roots of Israelite Monotheism (BETL 91; Leuven: Leuven University Press, 1990), 48-49. 11 Stienstra, YHWH is the Husband of His People, 54-63. , 55. , 56. 6 7 34 MOVING BEYOND SYMBOL AND MYTH language, anthropomorphic metaphor, and anthropopathism, which occurs 14 when God is credited with human senses and emotions. In other words, contrary to the ideas of Ferré, various ancient Near Eastern cultures, including the Israelites, distinguished between literal and metaphoric language.