Levitic Participation in the Reform Cult of Jeroboam I

Halpern, Baruch

doi:10.2307/3265471

Cited by 5 publications

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“…On the other hand, Frank Moore Cross (1973: 198–199; see also Halpern, 1976: 35) has argued for the origins of the Mushite–Aaronite dichotomy in an earlier context. Following Wellhausen’s argument (1957: 151–161) that the Mushite priests, whose traces are found at Shiloh and Dan, were dominant at an earlier stage, Cross posits an ancient division between the Mushite Shiloh and the Aaronite Bethel and ascribes the condemnation of the Aaronite golden calf to the old Mushite clan of Shiloh.…”

Section: The Golden Calf and The Mushite–aaronite Dichotomymentioning

confidence: 99%

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The golden calf of Bethel and Judah’s mimetic desire of Israel

Hong

2023

Journal for the Study of the Old Testament

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Based on René Girard’s mimetic theory, this article reexamines the vilification of Jeroboam’s cultus in 1 Kgs 12.25–33 as an attempt to depict Bethel and the Northern Kingdom as the monstrous double of Jerusalem and Judah. Mimetic rivalry and mutual desire often impose a grotesque mixture of the emotional residues of mimetic crisis—be they anxiety, fury, or fear—on rivals’ faces. Although the text attempts to highlight differences between Bethel and Jerusalem, mimetic theory suggests that the rivals’ mutual blame conceals their fundamental similarities. The text paints Jeroboam’s golden calf as a monstrous double of Jerusalem’s cherubim, but the monstrous depiction of the calf as a pagan idol also conceals Judah’s own insecurity and mimetic desire of Israel. As the “inferior” party, Judah imitated Israel and eventually supplanted her older sibling, and this sense of insecurity is reflected in the accusations against her rival.

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Section: The Golden Calf and The Mushite–aaronite Dichotomymentioning

confidence: 99%

“… 11. Unsurprisingly, scholars agree that Jeroboam was unlikely to have deliberately chosen non-Levite priests or willfully deviated from authentic festivals (see Halpern, 1976: 32). Moreover, it is anachronistic to assume there was a set cultic norm in this early stage of Israelite religion.…”

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confidence: 99%

The golden calf of Bethel and Judah’s mimetic desire of Israel

Hong

2023

Journal for the Study of the Old Testament

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“…55 The pro-Saul authors were certainly not alone in adopting this attitude with respect to alternatives to Davidic rule: the pre-Deuteronomistic stratum undergirding 1 Kings 12-13 presents Jeroboam (the first king of the independent northern state) as a foil to the Davidic line, and draws upon similar forms of conventional institutions in the attempt to sell Jeroboam's kingship to an ancient audience. 56 Much of this was developed into a "charter myth" for the foundation of the northern monarchy itself, 57 which apparently was quite successful. Though critical of the north, the Deuteronomistic History affirms that all the northern monarchs walked in the footsteps of Jeroboam: that is, kingship in the north remained defined by the conventional standards that Jeroboam set in place.…”

Section: T H E R H E T O R I C O F C O N V E N T I O Nmentioning

confidence: 99%

The Rhetoric of Convention: The Foundational Saul Narratives (1 Samuel 9–11) Reconsidered

Leuchter¹

2015

Journal of Religious History

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Biblical scholars have applied new methodologies to the royal narratives in the Deuteronomistic History (Joshua-Kings) as viable resources for recovering authentic historical information regarding the monarchic cultures of ancient Israel and their impact on the development of Israelite religion. The present study considers anew the narratives regarding Israel's first king, Saul son of Kish. A recurring motif in these narratives is the appeal to socio-religious convention, which is suggestive of a rhetorical strategy among the authors that sought to situate the Saulide royal lineage in familiar traditions that the institution of kingship was perceived as disrupting.

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The Polemics of Exile in Jeremiah 26-45

Leuchter

2007

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Scholars typically view Jeremiah 26-45 as a collection of episodes constructed during the Babylonian exile that attempts to prove the authenticity of Jeremiah's prophetic status. But Jeremiah's prophetic legitimacy was already widely accepted during the period of the Babylonian exile. These chapters serve a different purpose, namely, to provide a response by the Deuteronomistic scribes to the rise of the Ezekiel tradition and the Zadokite priesthood that threatened their influence among the exilic population. By subsuming their work within an existing and earlier collection of Jeremianic literature, the ideology and political agenda of the Deuteronomists was fused with the literary legacy of a widely respected prophet, giving rise to a larger literary collection that left a profound and lasting impression on Israel's intellectual and social history.

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Levitic Participation in the Reform Cult of Jeroboam I

Cited by 5 publications

References 0 publications

The golden calf of Bethel and Judah’s mimetic desire of Israel

The golden calf of Bethel and Judah’s mimetic desire of Israel

The Rhetoric of Convention: The Foundational Saul Narratives (1 Samuel 9–11) Reconsidered

The Polemics of Exile in Jeremiah 26-45

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