Amidst various methodologies for the comparative study of the Hebrew Bible, at times the opportunity arises to improve on a method recently introduced into the field. In YHWH is King, Flynn uses the anthropological method of cultural translation to study diachronic change in YHWH’s kingship. Here, such change is compared to a similar Babylonian development to Marduk’s kingship. Based on that comparison and informed by cultural translation, Flynn discovers that Judahite scribes suppressed the earlier YHWH warrior king and promoted a creator/universal king in order to combat the increasing threat of Neo-Assyrian imperialism. Flynn thus opens the possibility, that Judahite scribes engaged in a cultural translation of Marduk to YHWH, in order to respond to the mounting Neo-Assyrian presence.

Amidst various methodologies for the comparative study of the Hebrew Bible, at times the opportunity arises to improve on a method recently introduced into the field. In YHWH is King, Flynn uses the anthropological method of cultural translation to study diachronic change in YHWH's kingship. Here, such change is compared to a similar Babylonian development to Marduk's kingship. Based on that comparison and informed by cultural translation, Flynn discovers that Judahite scribes suppressed the earlier YHWH warrior king and promoted a creator/universal king in order to combat the increasing threat of Neo-Assyrian imperialism. Flynn thus opens the possibility, that Judahite scribes engaged in a cultural translation of Marduk to YHWH, in order to respond to the mounting Neo-Assyrian presenc.

This is the first attempt in biblical studies to apply the tools developed by theoreticians of metaphor to the common biblical metaphor of God as king. The extent to which elements of human kingship are projected onto God is investigated, and several significant conclusions emerge: 1. Royal characteristics that have a diminutive connotation are generally not projected onto God. 2. God's nature as greatest king is emphasized through use of superlatives. For example, his garb is enormous and he has a large number of royal attendants. God is not limited by the metaphor. 3. When the entailments of the metaphor would have conflicted with Israelite proscriptions, such as the iconic prohibition, the metaphor is avoided. 4. The metaphor is predominant enough to influence Israel's depiction of human kingship. For example, the term gadol ('great', 'majestic') is appropriated by God the king and is not used of the Israelite king. 5. There is no single metaphor 'God is king'; as Israelite kingship changes, the metaphor undergoes parallel changes. Also, biblical authors emphasize different aspects of God's kingship in specific contexts. The lack of a complete fit between human kingship (the vehicle) and God as king (the tenor) is consistent with the tensive view of metaphor, which predominates in contemporary scholarship. The literary study has other benefits. By enumerating the parallels between human and heavenly messengers, it finds that 'angels' should be construed as projections of royal officials. The analysis of human enthronement rituals as they are projected onto God suggests that there was no annual 'enthronement festival' which celebrated God becoming king. The systematic study of the metaphor also opens new avenues for exploring a number of issues in the study of Israelite religion.

'It has been slowly dawning on me over many years that there is a fundamental problem deep at the heart of Christian faith and practice as I have known them . . . we have all forgotten what the four Gospels are about.' With that surprising assertion, Tom Wright launches this ground-breaking work in which he helps us to see the gospel story in radically a new light, and to acknowledge that, for many generations, the Church has been avoiding its full impact and holding back from proclaiming its full meaning. 'Classic Wright: clear, accessible, robust, engaging and challenging.' Paula Gooder in Third Way 'Scholarly, accessible, insightful and provocative.' Christianity 'Wright argues compellingly that the twin themes of kingdom and cross are inseparably linked. . . This is a much-needed reorientation. The book makes its case for 'rethinking' cogently and deserves widespread attention.' Theology

From the eighth to second centuries BCE, ancient Israel and Judah were threatened and dominated by a series of foreign empires. This traumatic history prompted serious theological reflection and recalibration, specifically to address the relationship between God and foreign kings. This relationship provided a crucial locus for thinking theologically about empire, for if the rival sovereignty possessed and expressed by kings such as Sennacherib of Assyria, Nebuchadnezzar of Babylon, Cyrus of Persia, and Antiochus IV Epiphanes was to be rendered meaningful, it somehow had to be assimilated into a Yahwistic theological framework. In King of Kings, Justin Pannkuk tells the stories of how the biblical texts modeled the relationship between God and foreign kings at critical junctures in the history of Judah and the development of this discourse across nearly six centuries. Pannkuk finds that the biblical authors consistently assimilated the power and activities of the foreign kings into exclusively Yahwistic interpretive frameworks by constructing hierarchies of agency and sovereignty that reaffirmed YHWH's position of ultimate supremacy over the kings. These acts of assimilation performed powerful symbolic work on the problems presented by empire by framing them as expressions of YHWH's own power and activity. This strategy had the capacity to render imperial domination theologically meaningful, but it also came with theological consequences: with each imperial encounter, the ideologies of rule and political aggression to which the biblical texts responded actually shaped the biblical discourse about YHWH. With its broad historical sweep, engagement with important theological themes, and accessible prose, King of Kings provides a rich resource for students and scholars working in biblical studies, theology, and ancient history. It is an important resource for understanding how the vagaries of history inform our ongoing negotiations with concepts of the divine.

You know Him as Abba, Father, God, the Lord, the Almighty, or even as Daddy. But do you know Him as Friend? Do you love to spend time with Him? Do you look forward to your conversations, to your quiet times together? David sought God's company morning and night, Moses spoke with Him daily, and Abraham, believing and obeying the Father, "was called the Friend of God" (James 2:23). You, too, can have dynamic fellowship with the Father, with greater purpose and power than ever before. Experience the closeness of a friendship with God. Learn the joys of Being God's Friend today.