Phinehas is Not Elijah: The Zeal at Shittim (Num 25:6-15) in Light of the Zeal at Horeb (1 Kgs 19), and the Altar of Gilgal (Josh 22:9-34) in Light of the Altar at Mount Carmel (1 Kgs 18)
This article assesses the figure of Phinehas as described in the stories of the episode at Shittim (Num 25:6-15), and the altar at Gilgal (Josh 22:9-34). Investigation reveals that the first story stands in dialogue with that of the flight to Horeb (1 Kgs 19), while the second reflects the assembly...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Peeters
[2020]
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| In: |
Revue biblique
Year: 2020, Volume: 127, Issue: 4, Pages: 481-503 |
| Standardized Subjects / Keyword chains: | B
Elija
/ Bible. Numeri 25,6-15
/ Bible. Josua 22,9-34
/ Bible. Könige 1. 18
/ Temple
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| IxTheo Classification: | HB Old Testament HD Early Judaism |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 245 | 1 | 0 | |a Phinehas is Not Elijah |b The Zeal at Shittim (Num 25:6-15) in Light of the Zeal at Horeb (1 Kgs 19), and the Altar of Gilgal (Josh 22:9-34) in Light of the Altar at Mount Carmel (1 Kgs 18) |c Micha Roi |
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| 520 | |a This article assesses the figure of Phinehas as described in the stories of the episode at Shittim (Num 25:6-15), and the altar at Gilgal (Josh 22:9-34). Investigation reveals that the first story stands in dialogue with that of the flight to Horeb (1 Kgs 19), while the second reflects the assembly at Mount Carmel (1 Kgs 18). Comparison of the characters of Phinehas and Elijah reveals that the stories about Phinehas, composed during the Restoration period, are composed polemically in opposition to Elijah, the stories about whom were composed during the First Temple period. It therefore seems that the figure of Elijah acquired new relevance during the Restoration period as a symbol of leadership that could confront two of the main challenges facing the returnees: marriage to foreign women and the encroachment of foreign groups on the Judean religion. | ||
| 520 | |a Phinehas functions as a priestly figure that can compete with the prophetic character of Elijah.Cet article évalue la figure de Pinhas telle que décrite dans les récits de l’épisode à Shittim (Nb 25,6-15) et de l’autel à Gilgal (Jos 22,9-34). L’enquête révèle que le premier récit est en dialogue avec celui de la fuite vers l’Horeb (1 R 19), tandis que le second renvoie à l’assemblée sur le mont Carmel (1 R 18). La comparaison des personnages de Pinhas et d’Élie révèle que les récits sur Pinhas, composés pendant la période de la Restauration, sont composés de manière polémique en opposition à Élie, dont les récits ont été composés pendant la période du Premier Temple. Il semble donc que la figure d’Élie ait acquis un nouvel intérêt au cours de la période de la Restauration en tant que symbole d’un leadership qui pourrait relever deux des principaux défis auxquels sont confrontés les rapatriés: le mariage avec des femmes étrangères et l’intrusion de groupes étrangers dans la religion judéenne. Pinhas fonctionne comme une figure sacerdotale qui peut rivaliser avec le personnage prophétique d’Élie. | ||
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