The Continuity of the Cult at Bethel after Exile

In this paper, as I follow Oded Lipschits and Joseph Blenkinsopp’s argument regarding the continuity of the cult at Bethel in the post-exilic period, I argue that polemics between Bethel and Jerusalem reflect the obvious dichotomy between remainees and returnees (golah) in the post-exilic period. In...

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Main Author: Inchol Yang
Format: Article
Language:English
Published: MDPI AG 2022-07-01
Series:Religions
Subjects:
Online Access:https://www.mdpi.com/2077-1444/13/7/640
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author Inchol Yang
author_facet Inchol Yang
author_sort Inchol Yang
collection DOAJ
description In this paper, as I follow Oded Lipschits and Joseph Blenkinsopp’s argument regarding the continuity of the cult at Bethel in the post-exilic period, I argue that polemics between Bethel and Jerusalem reflect the obvious dichotomy between remainees and returnees (golah) in the post-exilic period. In order to prove the continuity of the cult of Bethel, first and foremost, I investigate the identity of the delegations from Bethel in Zech 7:2; in light of the context of Zech 8:20-23, I suggest that the identity of the delegations is composed of people from the city of Bethel. By using the derogatory idiomatic expressions about Bethel, the scribes belong to the community of Yehud must have sought a resolution. In other words, since their identity was based on Judah, they must have intentionally attempted to denounce Bethel, which represents the cult of Israel. I examine the scribes’ endeavors by investigating the ambiguous position of the Benjaminites and Bethel’s geographical position.
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spelling doaj.art-c3504ae5072b4e1f8a1ce637498eae082023-12-03T12:09:47ZengMDPI AGReligions2077-14442022-07-0113764010.3390/rel13070640The Continuity of the Cult at Bethel after ExileInchol Yang0Department of the Old Testament, Presbyterian University and Theological Seminary, Seoul 04965, KoreaIn this paper, as I follow Oded Lipschits and Joseph Blenkinsopp’s argument regarding the continuity of the cult at Bethel in the post-exilic period, I argue that polemics between Bethel and Jerusalem reflect the obvious dichotomy between remainees and returnees (golah) in the post-exilic period. In order to prove the continuity of the cult of Bethel, first and foremost, I investigate the identity of the delegations from Bethel in Zech 7:2; in light of the context of Zech 8:20-23, I suggest that the identity of the delegations is composed of people from the city of Bethel. By using the derogatory idiomatic expressions about Bethel, the scribes belong to the community of Yehud must have sought a resolution. In other words, since their identity was based on Judah, they must have intentionally attempted to denounce Bethel, which represents the cult of Israel. I examine the scribes’ endeavors by investigating the ambiguous position of the Benjaminites and Bethel’s geographical position.https://www.mdpi.com/2077-1444/13/7/640BethelYehudJosiahZechriahthe post-exilic period
spellingShingle Inchol Yang
The Continuity of the Cult at Bethel after Exile
Religions
Bethel
Yehud
Josiah
Zechriah
the post-exilic period
title The Continuity of the Cult at Bethel after Exile
title_full The Continuity of the Cult at Bethel after Exile
title_fullStr The Continuity of the Cult at Bethel after Exile
title_full_unstemmed The Continuity of the Cult at Bethel after Exile
title_short The Continuity of the Cult at Bethel after Exile
title_sort continuity of the cult at bethel after exile
topic Bethel
Yehud
Josiah
Zechriah
the post-exilic period
url https://www.mdpi.com/2077-1444/13/7/640
work_keys_str_mv AT incholyang thecontinuityofthecultatbethelafterexile
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