Difference between revisions of "Bethel" - New World Encyclopedia
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===Bethel vs. Jerusalem=== | ===Bethel vs. Jerusalem=== | ||
| − | After the establishment of the Israelite monarchy and its subsequent division under Rehobaom of Judah and Jeroboam I of Israel, Bethel became a center of controversy. Jeroboam expanded and improved the shrine, hoping to make the spiritual center of his kingdom. The shrine also competed for | + | After the establishment of the Israelite monarchy and its subsequent division under [[Rehobaom]] of Judah and [[Jeroboam I]] of Israel, Bethel became a center of controversy. Jeroboam expanded and improved the shrine, hoping to make it—together with a major northern altar in the territory of [[Tribe of Dan|Dan]]—spiritual center of his kingdom. The Bethel shrine also competed for spiritually and financially with the [[Temple of Jerusalem]]. [[Image:Golden-calf.jpg|thumb|300px|Jeroboam I opens his new shrine at Bethel.]] Jeroboam is quoted as declaring to his people: "It is too much for you to go up to Jerusalem." His next sentence could have one of several meanings depending on how it is translated. The Hebrew reads: "'''elohiym Yisra'el `alah 'erets Mitsrayim''." It proably intent was "Behold, God who brought you out of the land of Egypt is (right) here (in Bethel)." It's usual translation is "Here are your gods who brought you out of the land of Egypt." |
| − | While Jeroboam clearly intended the shrine | + | While Jeroboam clearly intended the shrine to be devoted to Yahweh (or [[El]], the two names now refering to the same deity), the biblical account portrays Bethel, from this point on, to be a center of [[idolatry]]. The focus of this accusation was the [[gold]]en (possibly [[bronze]]) statue of a bull calf erected by Jeroboam to adorn the shrine's entrance. |
| − | + | Des;ite this, Yahwist prophets continued to reside at Bethel. (2 Kings 2:3) However, the earliest liteary prophets name Bethel as one of the centers of Israelite spiritual degeneracy. (Amos 3:4, 4:4-5; Hosea 4-15 etc.) Amos's famous denunciation is directed atthis shrine, along with those of [[Gilgal]] and [[Beersheba]]: | |
:I hate, I despise your religious feasts; | :I hate, I despise your religious feasts; | ||
| Line 34: | Line 34: | ||
:I will not accept them. (Amos 5:21-22) | :I will not accept them. (Amos 5:21-22) | ||
| − | Throughout the narrative in Kings and Chronicles, the kings of Israel are condemned for repeating the | + | Throughout the narrative in [[Books of Kings|Kings]] and [[Books of Chronicles|Chronicles]], the kings of Israel are condemned for repeating the idolatruos "sin of Jeroboam" and for failing to shut down Bethel's shrine. Even King [[Jehu]], who "destroyed Baal worship in Israel," was criticized because: "He did not turn away from the sins of Jeroboam son of Nebat, which he had caused Israel to commit—the worship of the golden calves at Bethel and Dan." (2 Kings 10:29) |
| − | |||
| − | Even King [[Jehu]], who "destroyed Baal worship in Israel," was criticized because: "He did not turn away from the sins of Jeroboam son of Nebat, which he had caused Israel to commit—the worship of the golden calves at Bethel and Dan." (2 Kings 10:29) | ||
===Later history=== | ===Later history=== | ||
| Line 42: | Line 40: | ||
However, even after the conquest of the Northern Kingdom by [[Assyria]] in the eighth century B.C.E., the shrine of Bethel retained its importance as a center of devotion to the God of Israel. The Assyrians even sent exiled Israelite priests back the Bethel in order to placate "the God of the Land" and teach its new inhabitants who to worship Him. (2 Kings 17:28) Later, when King [[Josiah]] of Judah (seventh century B.C.E.) took possession of parts of the old Northern Kingdom, he destroyed the altar at Bethel that had erected by Jeroboam. (2 Kings 23:15) | However, even after the conquest of the Northern Kingdom by [[Assyria]] in the eighth century B.C.E., the shrine of Bethel retained its importance as a center of devotion to the God of Israel. The Assyrians even sent exiled Israelite priests back the Bethel in order to placate "the God of the Land" and teach its new inhabitants who to worship Him. (2 Kings 17:28) Later, when King [[Josiah]] of Judah (seventh century B.C.E.) took possession of parts of the old Northern Kingdom, he destroyed the altar at Bethel that had erected by Jeroboam. (2 Kings 23:15) | ||
| − | After the Jews retruned from exile in Babylon, Bethel belonged to [[Judea]] rather than [[Samaria]]. (Ezra 2:28) At the time of the [[Maccabees]] it housed Syrian garrisons. (I Macc. 9:50) It is mentioned by the first Christian [[topographer]], the Pilgrim of Bordeaux. The fifth century | + | After the Jews retruned from exile in Babylon, Bethel belonged to [[Judea]] rather than [[Samaria]]. (Ezra 2:28) At the time of the [[Maccabees]] it housed Syrian garrisons. (I Macc. 9:50) It is mentioned by the first Christian [[topographer]], the Pilgrim of Bordeaux. The fifth century church historian [[Eusebius of Caesaria]] refers to Bethel as a small country town. Thereafter, it begins to fade from the historical record. |
| − | Many Jewish congregations today call their congregations "Beth El," meaning "house of God. | + | Many Jewish congregations today call their congregations "Beth El," meaning "house of God," and also honoring the sacred history of the place itself. Some Christian churches also use this name as well. |
==Critical view== | ==Critical view== | ||
| − | Biblical scholars point out that [[El]] is the name of | + | Biblical scholars point out that [[El]] is the name of the chief ancient Canaanite diety, as well as being the name of the Hebrew God in the patriarchal narratives. Since the patriarchs arrived in [[Canaan]] well after El was formally worshiped there, is likely that the name Bethel ("house of El") did not actually originate with the [[patriarch]]s but was appropriated later by the [[Israelites]], who attributed the naming of the shrine to their forefather, Jacob. |
| − | That Bethel was an important religious shrine for the Israelites during the period of the [[Book of Judges|judges]] likely has a strong historical basis, and its importance to the northern [[kingdom of Israel]] is undoubted. Although | + | That Bethel was an important religious shrine for the Israelites during the period of the [[Book of Judges|judges]] likely has a strong historical basis, and its importance to the northern [[kingdom of Israel]] is undoubted. Although the shrine itself has not yet been located by archaeologists, its northern counterpart at [[tel Dan]] has been the subject of an important excavation, revealing a major ancient [[altar]] much in keeping with the biblical account. A possible reason for the failure to locate the shrine may be that it was obliterated during the reform of King Josiah of Judah |
However, it must be kept in mind that the biblical writers were strong partisansof the [[Jerusalem]]-only ideology that banned sacrifice to [[Yahweh]] outside of the [[Temple of Jeruslaem]]. While priestly corruption must have been a real problem at Bethel, as indeed it was at Jerusalem itself according to the prophets, the accusation of [[idolatry]] must be taken with a grain of salt. The mere presence of a golden bull calf statue in itself is inadeaquate proof of idolatry since the Jerusalem temple itself housed a huge gilded statue of two winged [[cherubim]]. In the opinion of one archaeologist: "It is possible that in the religion of the northern tribes of Israel the bull was considered either as the symbol of the god of Israel or tis pediestal (recalling the function of the Cherubim in the temple of Jerusalem.)" ((Mazar 1990) Indeed some scholars affirm that Bethel was actually more Yaweh-oriented that the Temple of Jerusalem itself—the statement "behold your God who brought you up out of Egypt" being a typical Yahwistic confession. (Cross 1973) Until inscriptions or other writings are uncovered revealing the northern perspective on the controversy, historians need to consider that biblical writers present a theologically biased view of the true nature of the Bethel shrine in its later days. (Gomes 2006) | However, it must be kept in mind that the biblical writers were strong partisansof the [[Jerusalem]]-only ideology that banned sacrifice to [[Yahweh]] outside of the [[Temple of Jeruslaem]]. While priestly corruption must have been a real problem at Bethel, as indeed it was at Jerusalem itself according to the prophets, the accusation of [[idolatry]] must be taken with a grain of salt. The mere presence of a golden bull calf statue in itself is inadeaquate proof of idolatry since the Jerusalem temple itself housed a huge gilded statue of two winged [[cherubim]]. In the opinion of one archaeologist: "It is possible that in the religion of the northern tribes of Israel the bull was considered either as the symbol of the god of Israel or tis pediestal (recalling the function of the Cherubim in the temple of Jerusalem.)" ((Mazar 1990) Indeed some scholars affirm that Bethel was actually more Yaweh-oriented that the Temple of Jerusalem itself—the statement "behold your God who brought you up out of Egypt" being a typical Yahwistic confession. (Cross 1973) Until inscriptions or other writings are uncovered revealing the northern perspective on the controversy, historians need to consider that biblical writers present a theologically biased view of the true nature of the Bethel shrine in its later days. (Gomes 2006) | ||
Revision as of 15:11, 15 March 2007
Bethel (בית אל)—also written as Beth El or Beth-El—was an ancient Israelite town famous for its shrine, about ten miles north of Jerusalem.
Biblical History
Patriarchal times
Located about ten miles north of Jerusalem near the border of Israel and Judah, Bethel was known as Luz in pre-Israelite times. (Gen. 28:19) The name Bethel (beit el) means the "house (or place) of God." Abraham, according to Gen. 7:8 built an altar east of Bethel shortly after arriving in Canaan from Haran. Later, Jacob, believing the place to be the "gate of heaven" named it Bethel. Jacob is depected as erecting sacred pillar at or near the same location shortly after having the dream of "Jacob's Ladder." (Gen. 28:18) The early shrine was appearently outside of the town of Luz, probably at a "high place." The exact location either the primitive or later shrine remains unlocated by archaeologists, although some believe the town may have been uncovered. (Mazar, 1990)
When God called Jacob to return to Canaan from exile in Haran, He is reported to have said: "I am the God of Bethel." (Genesis 31:13) Later, after Jacob's family had settled near Shechem but had ran afoul of the local population, God commanded him to move to Bethel and (re)build an altar there. The town nearby is still identified as Luz at this point, and Jacob called the place "El Bethel." When the Deborah, the nurse of Jacob's mother Rebekah, died and was buried beneath an oak there, the site also became known as Allon Bacuth—Weeping Oak. (Genesis 35:8)
Joshua and Judges
In the Book of Joshua, Bethel is temporarily abandoned by the Canaanites when Joshua's forces encamped between Ai and Bethel and drew its residents out. (Joshua 8:17) The King of Bethel is listed among 31 monarchs reportedly conquered by Joshua and Israelites. (Joshua 12) The fate of the residents of Bethel is not mentioned, but the citizens of nearby Ai were reportedly all slaughtered by the Israelites. It may be notable that, in renewing the covenant between God and His people in Canaan, Joshua bypassed the ancient altar at Bethel in favor of constructing a new shrine at Mount Ebal, opposite Mount Gerezim, near Shechem.
Bethel was of particular importance in the period of the judges. As the narrative of the Book of Judges opens (1:22-26) Bethel was not in Israelite hands. Still apparently known as Luz, it still had to be captured by the Tribe of Joseph (which included both Ephariam and Manasseh). Later, the judge Deborah held court near Bethel in territory of Ephraim. (Judges 4) During a time of bitter warfare between the Tribe of Benjamin and the tribes, Bethel was known as a holy place where oracles from Yahweh could be recieved. The sacred Ark of the Covenant resided there, and the priest Phinehas, a grandson of Aaron, was its minister. Thus:
- The Israelites went up to Bethel and inquired of God. They said, "Who of us shall go first to fight against the Benjamites?" The Lord replied, "Judah shall go first." (Judge 20:18)
When the Israelites suffered a terrible defeat at the hands of Benjamin, they returned to Bethel to weep, fast, and pray "before the Lord." Directed again by Yahweh to attack, this time they won a mighty victory.
The shrine at Shiloh, a few miles north of Bethel, housed the Ark during the ministry of the judge Eli and his sons, but Bethel was still prominent. The prophet Samuel's circuit included a stop at the shrine, and 1 Samuel 10:3 identifies Bethel as a holy place where people offered sacrifices to God. The future king David sent gifts to certain elders of the Tribe of Judah residing at Bethel to gain their favor. (1 Samuel 30:27) We do not hear of Bethel again until it assumed a far different role in the biblical narrative.
Bethel vs. Jerusalem
After the establishment of the Israelite monarchy and its subsequent division under Rehobaom of Judah and Jeroboam I of Israel, Bethel became a center of controversy. Jeroboam expanded and improved the shrine, hoping to make it—together with a major northern altar in the territory of Dan—spiritual center of his kingdom. The Bethel shrine also competed for spiritually and financially with the Temple of Jerusalem.
Jeroboam is quoted as declaring to his people: "It is too much for you to go up to Jerusalem." His next sentence could have one of several meanings depending on how it is translated. The Hebrew reads: "'elohiym Yisra'el `alah 'erets Mitsrayim." It proably intent was "Behold, God who brought you out of the land of Egypt is (right) here (in Bethel)." It's usual translation is "Here are your gods who brought you out of the land of Egypt."
While Jeroboam clearly intended the shrine to be devoted to Yahweh (or El, the two names now refering to the same deity), the biblical account portrays Bethel, from this point on, to be a center of idolatry. The focus of this accusation was the golden (possibly bronze) statue of a bull calf erected by Jeroboam to adorn the shrine's entrance.
Des;ite this, Yahwist prophets continued to reside at Bethel. (2 Kings 2:3) However, the earliest liteary prophets name Bethel as one of the centers of Israelite spiritual degeneracy. (Amos 3:4, 4:4-5; Hosea 4-15 etc.) Amos's famous denunciation is directed atthis shrine, along with those of Gilgal and Beersheba:
- I hate, I despise your religious feasts;
- I cannot stand your assemblies.
- Even though you bring me burnt offerings and grain offerings,
- I will not accept them. (Amos 5:21-22)
Throughout the narrative in Kings and Chronicles, the kings of Israel are condemned for repeating the idolatruos "sin of Jeroboam" and for failing to shut down Bethel's shrine. Even King Jehu, who "destroyed Baal worship in Israel," was criticized because: "He did not turn away from the sins of Jeroboam son of Nebat, which he had caused Israel to commit—the worship of the golden calves at Bethel and Dan." (2 Kings 10:29)
Later history
However, even after the conquest of the Northern Kingdom by Assyria in the eighth century B.C.E., the shrine of Bethel retained its importance as a center of devotion to the God of Israel. The Assyrians even sent exiled Israelite priests back the Bethel in order to placate "the God of the Land" and teach its new inhabitants who to worship Him. (2 Kings 17:28) Later, when King Josiah of Judah (seventh century B.C.E.) took possession of parts of the old Northern Kingdom, he destroyed the altar at Bethel that had erected by Jeroboam. (2 Kings 23:15)
After the Jews retruned from exile in Babylon, Bethel belonged to Judea rather than Samaria. (Ezra 2:28) At the time of the Maccabees it housed Syrian garrisons. (I Macc. 9:50) It is mentioned by the first Christian topographer, the Pilgrim of Bordeaux. The fifth century church historian Eusebius of Caesaria refers to Bethel as a small country town. Thereafter, it begins to fade from the historical record.
Many Jewish congregations today call their congregations "Beth El," meaning "house of God," and also honoring the sacred history of the place itself. Some Christian churches also use this name as well.
Critical view
Biblical scholars point out that El is the name of the chief ancient Canaanite diety, as well as being the name of the Hebrew God in the patriarchal narratives. Since the patriarchs arrived in Canaan well after El was formally worshiped there, is likely that the name Bethel ("house of El") did not actually originate with the patriarchs but was appropriated later by the Israelites, who attributed the naming of the shrine to their forefather, Jacob.
That Bethel was an important religious shrine for the Israelites during the period of the judges likely has a strong historical basis, and its importance to the northern kingdom of Israel is undoubted. Although the shrine itself has not yet been located by archaeologists, its northern counterpart at tel Dan has been the subject of an important excavation, revealing a major ancient altar much in keeping with the biblical account. A possible reason for the failure to locate the shrine may be that it was obliterated during the reform of King Josiah of Judah
However, it must be kept in mind that the biblical writers were strong partisansof the Jerusalem-only ideology that banned sacrifice to Yahweh outside of the Temple of Jeruslaem. While priestly corruption must have been a real problem at Bethel, as indeed it was at Jerusalem itself according to the prophets, the accusation of idolatry must be taken with a grain of salt. The mere presence of a golden bull calf statue in itself is inadeaquate proof of idolatry since the Jerusalem temple itself housed a huge gilded statue of two winged cherubim. In the opinion of one archaeologist: "It is possible that in the religion of the northern tribes of Israel the bull was considered either as the symbol of the god of Israel or tis pediestal (recalling the function of the Cherubim in the temple of Jerusalem.)" ((Mazar 1990) Indeed some scholars affirm that Bethel was actually more Yaweh-oriented that the Temple of Jerusalem itself—the statement "behold your God who brought you up out of Egypt" being a typical Yahwistic confession. (Cross 1973) Until inscriptions or other writings are uncovered revealing the northern perspective on the controversy, historians need to consider that biblical writers present a theologically biased view of the true nature of the Bethel shrine in its later days. (Gomes 2006)
ReferencesISBN links support NWE through referral fees
- Abright, William F. The Archeology of Palestine, Magnolia, MA: Peter Smith Pub Inc; 2nd edition, 1985. ISBN 0844600032
- Bright, John. A History of Israel, Louisville KY: Westminster John Knox Press; 4th edition, 2000. ISBN 0664220681
- Cross, Frank Moore. Canaanite Myth and Hebrew Epic, Harvard University Press 1973. SBN 674-09175-2
- Gomes, Jules Francis. The Sanctuary of Bethel and the Configuration of Israelite Identity, Walter de Gruyter, 2006 ISBN 978-3110189933
- Mazar, Amihai. Archaeology of the Land of the Bible-10,000-586 B.C.E., Doubleday, 1990. ISBN 0385-23970-X
- Grant, Michael. The History of Ancient Israel, NY: Charles Srcibner's Sons, 1984. ISBN 0684180812
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