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Academic literature on the topic 'Prophets; Elisha'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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Journal articles on the topic "Prophets; Elisha"

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Amit, Yairah. "A Prophet Tested: Elisha, the Great Woman of Shunem, and the Story's Double Message." Biblical Interpretation 11, no. 3 (2003): 279–94. http://dx.doi.org/10.1163/156851503322566723.

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AbstractOn casual reading, the story of Elisha and the Shunammite appears to belong to the genre of prophetic legends in praise of the prophets. A closer look, however, reveals marked differences between this story and the usual laudatory tales from the lives of the prophets, and places it in quite a different category. Though Elisha performs miracles—showing that he possessed super-human powers—the story exposes his limitations and human errors. It is, therefore, not so much a laudatory story as one of development. In a development story the miracles are meant not only to impress the prophet's surroundings and the readers of the story, but also to teach the prophet a lesson and to imply to the readers that although he possesses super-human powers, the prophet is only a human being with the failings of his kind. In other words, the prophetic stories of development have a double ambivalent message, and this article attempts to answer the question; what is the purpose and the importance of this complicated message, or of this elaboration of the story.

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Graybill, Rhiannon. "Elisha's Body and the Queer Touch of Prophecy." Biblical Theology Bulletin: Journal of Bible and Culture 49, no. 1 (January 21, 2019): 32–40. http://dx.doi.org/10.1177/0146107918818042.

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When we talk about prophecy, we often focus on words or deeds—on what the prophets say, or on their performance of miraculous acts. The Elisha narratives, however, repeatedly direct attention to the prophet's body. This body is frequently deficient, powerless, or insufficiently masculine. And yet it is in these moments that Elisha's body is most effective and even powerful. This article surveys key moments in Elisha's embodiment, including the incident with the boys at Bethel (2 Kgs 2:23–25), the restoration of the Shunammite's son (2 Kgs 4:8–37), and the life-giving powers of the prophet's bones after his death (2 Kgs 13:20–21). An analysis of these texts suggests that Elisha's body is non-normative and even queer, and that his success as a prophet depends on his movement outside of normative masculine embodiment. Understanding the prophet Elisha requires understanding the prophet's body; understanding the prophet's body, in turn, opens a world of meanings and possibilities of its own, with particular significance for feminist and queer hermeneutics.

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Moore, Rickie. "The Prophet as Mentor: A Crucial Facet of the Biblical Presentations of Moses, Elijah, and Isaiah." Journal of Pentecostal Theology 15, no. 2 (2007): 155–72. http://dx.doi.org/10.1177/0966736907076334.

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AbstractContrary to the common stereotype of the ancient Israelite prophet as a ‘lone ranger’, the Old Testament yields a significant amount of evidence that prophets nurtured and were nurtured by supportive social groups within which attention is given particularly to mentoring relationships. This is brought to special focus and emphasis in the Elijah-Elisha materials, but it can also be found in the biblical presentations of other leading prophetic figures, especially Moses and Isaiah. This paper examines these materials for the insights they yield on the matter of the role of the Hebrew prophet as mentor. Some concluding reflections are offered as to how these insights can inform prophetic ministry in the church today.

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Gunda, Masiiwa Ragies. "Prediction and Power: Prophets and Prophecy in the Old Testament and Zimbabwean Christianity." Exchange 41, no. 4 (2012): 335–51. http://dx.doi.org/10.1163/1572543x-12341237.

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Abstract The prominence of prophets such as TB Joshua of Nigeria and Immanuel Makandiwa of Zimbabwe has triggered debates on the nature of prophets and prophecy. Through a socio-historical and reception historical analysis, this article contends that there are two major characteristics of prophets, that is, the ability to make accurate predictions and the ability to confound nature and normalcy by manifesting unrivalled power through healing and other activities. These characteristics are observable in the activities of Zimbabwean prophets both pioneers such as Masowe, Marange, Mutendi and contemporary ones like Makandiwa. It is also noted that the narratives of Old Testament prophets, especially Elijah and Elisha, are used by contemporary prophets to confirm that their own ‘signs and deeds’ are in line with those of the great prophets of God. The extraordinary abilities of these prophets are seen as proof of their being divinely chosen, hence the multitude of followers who are in need of their ‘signs and wonders’.

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Soeliasih, Soeliasih. "Penerapan Prinsip Pemuridan Elia dalam Pendidikan Agama Kristen." Jurnal Teologi Berita Hidup 2, no. 1 (September 30, 2019): 1–10. http://dx.doi.org/10.38189/jtbh.v2i1.23.

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Elijah was one of the prophets of the nation of Israel who experienced the terrible use of God. Through his ministry, the Israelites experienced a great revival. The success of Elijah's ministry did not reach himself, but he had duplicated it to his student named Elisha, even Elisha became a greater prophet than Elijah. The success of discipleship Elijah the prophet needs to be an example for God's servants today in carrying out Christian religious education. This study seeks to find the principles of discipleship Elijah the prophet to apply to discipleship in the present. As a result of this research, it was found several qualifications of religious educators in Elijah, including aspects of spirituality, mentality, personality, and managerial. Abstrak: Elia adalah salah satu nabi bangsa Israel yang mengalami pemakaian Allah secara dahsyat. Melalui pelayanannya bangsa Israel mengalami kebangunan rohani yang besar. Keberhasilan pelayanan Elia tidak sampai pada dirinya sendiri, namun ia telah menduplikasikannya kepada muridnya yang bernama Elisa, bahkan Elisa menjadi nabi yang lebih hebat daripada Elia. Keberhasilan pemuridan nabi Elia perlu menjadi contoh bagi hamba-hamba Tuhan pada masa sekarang dalam menjalankan pendidikan agama Kristen. Penelitian ini berusaha menemukan prinsip-prinsip pemuridan nabi Elia untuk dapat diterapkan bagi pemuridan pada masa sekarang. Sebagai hasil dari penelitian ini ditemukan beberapa kualifikasi pendidik agama dalam diri Elia, meliputi aspek spiritualitas, mentalitas, personalitas, dan manajerial.

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Nielsen, Flemming A. J. "Litterær shamanisme i Kongebøgerne – sagaen om Elias og Elisa." Dansk Teologisk Tidsskrift 78, no. 3 (October 10, 2015): 185–201. http://dx.doi.org/10.7146/dtt.v78i3.105812.

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The Saga of Elijah and Elisha (1 Kgs 16:29 – 2 Kgs 13:25) deals with the history of the cult of Ba’al in Biblical Israel. Its nucleus is a mosaic of 35 episodes containing several versions of the biographies of Elijah and Elisha who are atypical Old Testament prophets belonging to a select circle of “men of God”. Their saga supplements and comments on the greater story of Biblical Israel, and it is argued that there is an affinity between them and the shamans known in particular from the Arctic world and the aboriginal peoples of the Americas. Definitions of prophets and shamans are briefly discussed, and the kind of shamanism associated with Elijah and Elisha is described and named literary shamanism.

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Knibb, Michael A. "The Ethiopic version of the Lives of the Prophets, II: Isaiah, Jeremiah, Haggai, Zechariah, Malachi, Elijah, Elisha, Nathan, Ahijah, and Joel." Bulletin of the School of Oriental and African Studies 48, no. 1 (February 1985): 16–41. http://dx.doi.org/10.1017/s0041977x00026938.

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In an article published un Vol. XLIII (1980) of BSOAS I reported the identification of the Ethiopic version of the Lives of Ezekiel and Daniel, and I there presented the text and an annotated translation of these two short pieces, which belong in the pseudepigraphic work known as the Lives of the Prophets. A substantial further portion of the Ethiopic version of this work was subsequently identified by MR. Roger Cowley in a manuscript in the Bibliothèque Nationale, and he very kindly drew this to my attention. My purpose in this article is to publish the text and a translation of this new material. Mr. Cowley has also identified a fragmentary Ethiopic text containing a Life of Job and the beginning of a Life of Moses. I hope to consider this text on a future occasion and would merely obserce here that its contents are different in character from those of the work that is conventionally known as the Lives of the Prophets. I would like to record here my very grateful thanks to Mr. Cowley for his kindness in informing me of the existence of both these texts.

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Avioz, Michael. "The Book of Kings in Recent Research (Part II)." Currents in Biblical Research 5, no. 1 (October 2006): 11–57. http://dx.doi.org/10.1177/1476993x06068698.

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In the first part of my article ( CBR 4.1 [2005]), I surveyed the research conducted on various, diverse aspects of the book of Kings, starting in the early 1990s and until 2004. In this article, I will focus on research dealing with the characters appearing in the book of Kings, using this classification: kings, beginning with David; prophets, especially Elijah and Elisha; and women, including Jezebel, the widow of Zarephath, and Shunammite woman. The different studies represent current trends in Bible research today: rejection of the historical reliability of the narratives, on the one hand, and, on the other, its acceptance; male voices and female voices; and diachronic methods and synchronic methods. In addition, many scholars call for multi-disciplinary methodologies that combine, for example, literary and sociological methods.

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Fetherolf, Christina Marie. "Elijah's Mantle: A Sign of Prophecy Gone Awry." Journal for the Study of the Old Testament 42, no. 2 (November 28, 2017): 199–212. http://dx.doi.org/10.1177/0309089216670548.

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Although Elijah's mantle is typically understood as a symbol of prophetic authority, this article utilizes a narratological analysis to argue that the mantle is instead a sign of Elijah's decline and decommissioning. The function of the mantle in 1 Kings 19 and 2 Kings 2 is examined in order to demonstrate that the mantle is not invested with power and authority. The mantle is instead associated with situations in which Elijah did not perform his prophetic duties in an ideal manner. Descriptions of both Elijah and Elisha elsewhere further reveal that the mantle was not closely related to their identity as prophet, which supports the argument that it was not symbolic of prophetic authority.

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Noble, John T. "Cultic Prophecy and Levitical Inheritance in the Elijah-Elisha Cycle." Journal for the Study of the Old Testament 41, no. 1 (September 2016): 45–60. http://dx.doi.org/10.1177/0309089216628410.

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Dissertations / Theses on the topic "Prophets; Elisha"

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Joynes, Christine E. "The return of Elijah : an exploration of the character and context of the relationship between Elijah, John the Baptist and Jesus in the Gospels." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323949.

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Dharamraj, Havilah. "A prophet like Moses? : a narrative-theological reading of the Elijah narratives." Thesis, Durham University, 2006. http://etheses.dur.ac.uk/2666/.

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If one reads the Moses and Elijah narratives in their canonical order and arrangement, the typical reader's response, since rabbinic times, is to note the manifold parallels between them. These parallels appear at all the various levels of any discourse: they may be found at the verbal level, recognizable in significant words and phrases; at the level of story, they emerge in the framework of the narrative, in the progression of the plot and in characterisation; most significantly, the parallels colour the conceptual level, in terms of both significant motifs and overarching themes. This cumulative resonance peaks at I Kgs 19 and 2 Kgs 2, two critical components of the Elijah cycle, compelling an appraisal of the character Elijah against the character Moses. Such a comparison becomes a legitimate exercise considering the promise in Deut. 18:18 of another like Moses. With Moses established as Israel's prophet par excellence, the debate often turns on deciding whether Elijah follows the paradigm or falls short of it. Thus, 1 Kgs 19, which relates Elijah's experiences at Horeb, is regularly read as Elijah's critical failure as a Mosaic prophet; he indicts Israel rather than intercedes for them. This thesis argues that such a reading dislocates the parallels the narrative carefully builds up between 1 Kgs 19 and Exod. 32-34; further, this negative portrayal of Elijah makes it difficult to reconcile 1 Kgs 19 with the remainder of the Elijah narratives, notably, with 2 Kgs 2， where Elijah is accorded an exit that indubitably affirms his service as prophet. An alternative reading is offered which is particularly sensitive to any inner-biblical exegesis as may be mediated by the Mosaic resonance. This reading identifies the theological thrust, and the implications for the larger narrative of the "primary history" of Israel, of Elijah being read (and perhaps, presented by the narrator), as a prophet like Moses.

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Fennell, Nicholas. "The Russians on Athos, with special reference to the Prophet Elijah Skete." Thesis, University of Southampton, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.242268.

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Öhler, Markus. "Elia im Neuen Testament : Untersuchungen zur Bedeutung des alttestamentlichen Propheten im frühen Christentum /." Berlin : W. de Gruyter, 1997. http://catalogue.bnf.fr/ark:/12148/cb39300279z.

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Hoffeditz, David M. "A Prophet, a Kingdom, and a Messiah : the portrayal of Elijah in the Gospels in light of first-century Judaism." Thesis, University of Aberdeen, 2000. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU122576.

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This thesis explores how and why the Gospel writers utilized the prophet Elijah. The result of this research provides a better understanding of how the early Church related to the Old Testament and Jewish thought in the first century CE. Treatment of this OT character also illuminates the Gospels' literary structure and theology, especially in the areas of christology and eschatology. The study begins by observing the use of Elijah in Jewish literature, demonstrating the influence of the historical accounts from 1 and 2 Kings and the future prediction of Malachi upon later Jewish and Christian thinking. In contrast to previous Elijanic studies, this investigation is exhaustive, addressing all aspects surrounding this figure. Consequently, the work identifies three common associations with Elijah - a miracle worker, a righteous and zealous individual, and an eschatological figure. In order to address the highly debated messianic forerunner motif, concentration is given to the third role, demonstrating that it is a pre-Christian notion. The thesis then observes how the individual Gospels show some distinctions in the various Elijanic roles depicted; yet, among the distinctions there is overall conformity. Even the Fourth Gospel's recounting of John the Baptist's denial does not imply a contradiction concerning how the writer understands the expected Elijanic figure. In conclusion, each of the Gospel writers portrays John the Baptist, not Jesus, as the eschatological Elijah of Malachi. Furthermore, the research reveals that despite the Gospel writers neglect of Elijah's miracles and the downplaying, if not denial, of a literal expectation, the Evangelists do resemble their Jewish contemporaries in presenting Elijah as an eschatological figure who indicates the coming of the Messiah and his kingdom.

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Lear, Sheree. "Scribal composition : Malachi as a test-case." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/6341.

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The Hebrew Bible is the product of scribes. Whether copying, editing, conflating, adapting, or authoring, these ancient professionals were responsible for the various text designs, constructions and text-types that we have today. This thesis seeks to investigate the many practices employed by ancient scribes in literary production, or, more aptly, scribal composition. An investigation of scribal composition must incorporate inquiry into both synchronic and diachronic aspects of a text; a synchronic viewpoint can clarify diachronic features of the text and a diachronic viewpoint can clarify synchronic features of the text. To understand the text as the product of scribal composition requires recognition that the ancient scribe had a communicative goal when he engaged in the different forms of scribal composition (e.g. authoring, redacting, etc.). This communicative goal was reached through the scribal composer's implementation of various literary techniques. By tracing the reception of a text, it is possible to demonstrate when a scribal composer successfully reached his communicative goal. Using Malachi as a test-case, three autonomous yet complementary chapters will illustrate how investigating the text as the product of scribal composition can yield new and important insights. Chapter 2: Mal 2.10-16 focuses on a particularly difficult portion of Malachi (2.10-16), noting patterns amongst the texts reused in the pericope. These patterns give information about the ancient scribe's view of scripture and about his communicative goal. Chapter 3: Wordplay surveys Malachi for different types of the wordplay. The chapter demonstrates how a poetic feature such as wordplay, generally treated as a synchronic element, can also have diachronic implications. Chapter 4: Phinehas, he is Elijah investigates the reception of Malachi as a finished text. By tracing backwards a tradition found throughout later Jewish literature, it is evident that the literary techniques employed by the composer made his text successfully communicative.

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Shaver, Brenda Jean. "The prophet Elijah in the literature of the Second Temple period : the growth of a tradition /." 2001. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3029537.

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Castro, Severino do Ramo de Freitas. "Que fazes aqui, Elias? (1 Reis 19,1-21) : o Profeta e a experiência do encontro com Deus no Monte Horeb." Master's thesis, 2021. http://hdl.handle.net/10400.14/34077.

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O foco do presente trabalho é a análise exegética da narrativa da fuga do profeta Elias por medo de perder a vida, após a ameaça feita pela rainha Jezabel, indo ao encontro de Javé no monte Horeb (1Rs 19, 1-21). Analisaremos os motivos da escolha de Elias de se dirigir a este lugar sagrado do povo judeu. Abordaremos de forma panorâmica as questões relativas às narrativas sobre o Profeta contidas no ciclo de Elias que está enquadrado no Livro dos Reis, assim como o conjunto das referências ao Profeta no Antigo e no Novo Testamento. Não faltará uma curta reconstrução da influência de Elias na memória do povo judeu e a sua presença em diversas tradições religiosas. Elias foi considerado um novo Moisés e comparado com João Batista e com o próprio Jesus. Elias é esperado como o precursor do fim dos tempos, segundo a profecia de Malaquias; por isso os judeus esperam, ainda hoje o regresso do Profeta.
The focus of the present work is the exegetical analysis of the narrative of the prophet Elijah’ flight for fear of losing his life, after the threat by Queen Jezebel and his encounter with Yahweh on Mount Horeb (1Kings 19, 1-21). We will examine the reasons for Elijah’s choice to go to this holy place of the Jewish people. We will also address in a panoramic way the most important questions about the narratives on the Prophet contained in the Elijah Cycle that is framed in the Book of the Kings, as well as the set of references to the Prophet in the Old and New Testament. There will be further a short reconstruction of Elijah’s influence in the memory of the Jewish people and his presence in several religious traditions. Elijah was considered a new Moses and compared to John Baptist and Jesus himself. Elijah is expected be the forerunner of the end times, according to Malachi’s prophecy of, which is why Jews still await the Prophet's return today.

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Berwanger, Monika Helmi. "Wer bist du, Elija? Die Vielfalt des Prophetenbildes in den Kompositionen von 1 Kön 17-18 : Eine Textstudie." Doctoral thesis, 2006. https://nbn-resolving.org/urn:nbn:de:bvb:20-opus-22919.

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Die Texte des Elijazyklus (1 Kön 17 - 2 Kön 2*) haben im Rahmen der Monotheismusdebatte besondere Aktualität erlangt und neue Fragestellungen hervorgerufen. Antworten auf diese weitreichenden religionsgeschichtlichen Fragen an alttestamentliche Texte sind aber ohne exakte Textanalysen nicht möglich. Ziel dieser Dissertation ist es deshalb, diese unumgängliche Basisarbeit für den Anfang des Elijazyklus 1 Kön 17 und 18 zu leisten, der von jeher der Exegese viel Schwierigkeiten bereitet und kontroverse Debatten nach sich gezogen hat. Diese konzentrieren sich auf das literarische Problem der Textfolge: Sind also diese Einzelüberlieferungen noch erkennbar und literarisch rekonstruierbar, oder liegen sie im traditionsgeschichtlichen Dunkel der Vorgeschichte der Texte verborgen? Diese Fragen der neueren Auslegungsgeschichte stehen auch am Ausgangspunkt dieser Dissertation und bilden ihren forschungsgeschichtlichen Rahmen. In der vorliegenden Studie soll bei diachroner Sichtweise der Texte ihre Primärgestalt herausgearbeitet und sprachanalytisch ausgewertet werden, wobei eine Konzentration auf die Analyse der Schichtung innerhalb der Einzeltexte erfolgt. Abschließend können drei Themenkreise benannt werden, die insgesamt sieben Einheiten kompositionell übergreifen und mögliche Ordnungsprinzipien bei redaktioneller Vereinheitlichung der Texte darstellen. Den eigentlichen Schwerpunkt der Arbeit bildet der zweite analytische Schritt der literaturwissenschaftlichen Methode, die Formkritik. Diese Untersuchung verläuft auf den klassischen vier Ebenen des Grammatikaufbaus von WOLFGANG RICHTER: Analyse der Wortebene, der Wortfügungsebene, der Satzebene und der Textebene. Hier wird das literarische Urteil formanalytisch überprüft und die Schwerpunkte und Ziele der Einzelheiten streng am Sprachbefund bestimmt. Im Gesamtergebnis der Arbeit kann als zusätzlicher Ertrag die Vielfalt des Prophetenbildes in der Textfolge von 1 Kön 17.18 gewonnen und ein kontrastreiches Elijabild beschrieben werden
The texts of the Elija cycle (1 Kings 17 to 2 Kings 2*) have become especially topical in recent discussions of monotheism; this has resulted in novel theological aims and objectives. But it is impossible to respond to such farreaching historical and religious questions concerning the Old Testament without a meticulous analysis of the Old Testament texts themselves. The aim of the present thesis is therefore to provide this indispensable basis, by an analysis of the incipient Elija cycle, i.e. 1 Kings 17 und 18, texts which have always presented great difficulties to exegesis, and involved much controversial debate. Such queries have concentrated on the the literary problems of this sequence: The question is therefore whether the individual strands of tradition can still be discerned. Can these strands be reconstructed, or have they been irretrievably buried in the obscure prehistory of the text? These queries of recent exegetical history constitute the starting point for the present thesis, also denoting its background in the framework of current research. In a diachronic approach, as a first analytical step, the present study intends to bring out the original shapes of the texts, and evaluate them in a linguistic analysis, concentrating on the layer structure of the individual texts.Three areas of composition are shown to be discernable, which encompass seven textual units and constitute potential principles of organization on which the eventual editor may have based himself to unify the present Old Testament text. The study focusses, however, on the second analytical step, namely the critical evaluation of the literary form proper. The present study follows the classical four grammatical levels distinguished by WOLFGANG RICHTER, pursuing analyses on the level of the word, on the level of the phrase, on the level of the clause viz. the sentence, and on the level of the text. It is in this area that the literary verdict is examined in terms of formal analysis; focal points and detailed aims of the investigation being determined strictly according to the linguistic diagnosis here attained. An additional overall result of the study is the multifaceted image of the prophet, rich in contrasts, as it emerges from the sequence of 1 Kings17-18

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Hölscher, Katja. "Bedeutung Elias auf Grundlage der Elia-Erzählungen (1. Könige 16, 29 - 2. Könige 2, 25) als literarische Einheit." Diss., 2013. http://hdl.handle.net/10500/11982.

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Die Frage nach der Bedeutung Elias hat schon viele Ausleger beschäftigt. Von ihm wird zwar nur innerhalb des Königebuches berichtet, aber Wundertaten und Himmelfahrt machen sein Wirken außergewöhnlich. Außerdem sind seine Nachwirkungen im Alten und Neuen Testament, sowie in Judentum und Christentum bemerkenswert. Der Großteil der Elia-Forschung liegt im Bereich der historisch-kritischen Methodik. Die Ergebnisse sind dabei nicht einheitlich. Größere Abschnitte als Gesamtheit wurden bisher nur selten untersucht. In dieser Arbeit wird der Frage durch eine literarisch-exegetische Analyse des Textabschnitts 1. Könige 16,29 – 2. Könige 2,25 nachgegangen. Dabei wird deutlich, dass auf Grundlage des vorliegenden Endtextes die Bedeutung Elias in seiner Funktion als Vertreter JHWHs liegt, der für die Rückkehr Israels zum Bund mit JHWH eintritt. Es zeigt sich eine theologische Linie von Mose über Elia hin zu Jesus. Die Nachwirkungen Elias sind aber nicht allein darauf zurückzuführen. Sie hängen auch mit dem Bericht über Wundertaten und Himmelfahrt zusammen.
The question of Elijah’s significance has piqued the interest of many scholars. Although his story is reported only in Kings, the miracles he performed and his ascension to heaven make his ministry extraordinary, and the effects of his ministry in the OT, the NT, Judaism and Christianity are noteworthy. Most research of Elijah is carried out with a historical-critical methodology. The results of this research are not consistent. This work approaches the topic through a literary-exegetical analysis of 1 Kings 16,29 – 2 Kings 2,25. On the basis of this text it becomes apparent that Elijah’s significance lies in his function as YHWH’s representative who attempts to bring Israel back to her covenant with YHWH. A theological continuum from Moses through Elijah to Jesus reveals itself. The repercussions of Elijah’s ministry are traced back not only to this, but also to the report of his miracles and ascension to heaven.
Old Testament & Ancient Near Eastern Studies
M. Th. (Old Testament)

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Books on the topic "Prophets; Elisha"

1

Elisha: A prophet for our times. Grand Rapids, MI: Kregel Publications, 1993.

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Bergen, Wesley J. Elisha and the end of prophetism. Sheffield, England: Sheffield Academic Press, 1999.

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Elisha and the end of prophetism. Sheffield: Sheffield Academic Press, 1999.

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Bergen, Wesley J. Elisha and the end of prophetism. Sheffield, England: Sheffield Academic Press, 1999.

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Chariots of prophetic fire: Studies in Elijah & Elisha. Vallecito, Calif: Ross House Books, 2003.

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Krummacher, F. W. Elijah the Tishbite. Grand Rapids, MI: Kregel Publications, 1992.

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Butler, John G. Elisha: The miracle prophet. Clinton, Iowa: LBC Publications, 1994.

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1942-, Doney Meryl, ed. Elijah & the prophets of Baal. Portland, Or: Multnomah Press, 1985.

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Meryl, Doney, ed. Elijah & the prophets of Baal. London: Hodder and Stoughton, 1985.

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ill, Morris Tony, ed. Elijah and the prophets of Baal. Tring, Herts., England: Lion Pub., 1987.

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Book chapters on the topic "Prophets; Elisha"

1

Ghantous, Hadi. "From Mantle to Scroll: the Wane of the Flesh and Blood Prophet in the Elisha Cycle." In Studies on Magic and Divination in the Biblical World, edited by Helen R. Jacobus, Anne Katrine de Hemmer Gudme, Philippe Guillaume, Andras Bacskay, Ronnie Goldstein, Marian Broida, Heiko Wenzel, et al., 119–34. Piscataway, NJ, USA: Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463228026-011.

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Jett, Mary Julia. "THE POWER TO CURSE AND THE POWER TO SAVE: THE MONK, THE PROPHET & THE STORY OF ELISHA’S CURSE OF THE SHE BEARS (2 KINGS 2:23–24)." In Orthodox Monasticism Past and Present, edited by John A. McGuckin, 83–96. Piscataway, NJ, USA: Gorgias Press, 2015. http://dx.doi.org/10.31826/9781463236656-007.

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McKenzie, Steven L. "THE USE OF WIEDERAUFNAHME IN THE ELIJAH AND ELISHA STORIES." In Writing, Rewriting, and Overwriting in the Books of Deuteronomy and the Former Prophets, 263–86. Peeters Publishers, 2019. http://dx.doi.org/10.2307/j.ctv1q26k4b.19.

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"Elijah and the Messiah (b.Sanh. 98a)." In Prophecy and Prophets in Stories, 195–213. BRILL, 2015. http://dx.doi.org/10.1163/9789004291133_015.

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Davis, Ellen F. "Questioning Prosperity—Amos." In Opening Israel's Scriptures, 223–31. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190260545.003.0023.

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GENERALLY RECKONED AS the earliest of the writing prophets, Amos spoke out during the long, prosperous reign of Jeroboam II (c. 788–747 BCE), the warrior king who brought the northern kingdom of Israel to the peak of its power. Like Elijah, Amos, “one of the livestock-breeders from Tekoa” in the rural hill country southeast of Jerusalem (Amos 1:1), had no prophetic pedigree or portfolio (7:14). He was another freelance man of God from Judah prophesying against the northern kingdom, like the earlier anonymous prophet who once delivered an oracle against Jeroboam I at the high altar at Bethel (1 Kgs 13). Bursting onto the national stage, Amos made it clear that the word he brought was no good news; he proclaimed it because he had no choice:...

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"I. ON ELISHA THE PROPHET." In Jacob of Sarug’s Homilies on Elisha, edited by Stephen A. Kaufman, 1–74. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463218966-003.

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MacKay, Michael Hubbard. "Calculating Salvation." In Prophetic Authority, 103–18. University of Illinois Press, 2020. http://dx.doi.org/10.5622/illinois/9780252043017.003.0008.

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This chapter examines Smith’s creation of the Mormon law (D&C 20 and 42) and formation of a hierarchical priesthood structure to govern the kingdom of God, which he based on a charismatic reception of the law through revelation, a restoration of his church through angelic visits and theophany, and his expectation that church members have their own revelations and see God for themselves (D&C 88:1). The chapter examines the emergence of several new rituals in the Kirtland period before turning attention to Smith’s 1836 priesthood restoration narrative about Elijah, the Old Testament prophet, who reportedly visited Smith on April 3, 1836. The idea of Elijah returning to usher in the Second Coming was commonly preached by antebellum Protestants who accentuated the millennialism in the fourth chapter of Malachi. The chapter traces Smith’s interest in the Old Testament, which led to his study of Hebrew and his discovery of the Passover tradition of leaving a cup of wine for Elijah in anticipation of his return. The chapter views Elijah’s restoration of priesthood as the pinnacle of the development of the Mormon priesthood that would endow the Mormons with power from on high. The chapter traces Smith’s attempts to reconcile the tension between following the law (even his own revelatory commandments), empowering a hierarchy of priests, and being assured salvation through physical rites. It charts the beginning of new Mormon ritual efforts to recreate its members as prophets/prophetesses, priests/priestesses, and kings/queens, all while maintaining Smith’s central role. The rituals endowed the Mormon membership with authority and connected them to the ancient order of Melchizedek and prepared for Christ’s Second Coming. Participation in solemn assemblies, anointings, and the School of the Prophets assured Mormons of their salvation and role in the kingdom within a hierarchical ecclesiology that upheld Smith’s authority. His new liturgies, particularly those featured in the new “House of the Lord” (later termed “temple”) in Kirtland, offered members kingly and prophetic authority without threatening the hierarchical structure of the priesthood.

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"Elijah." In Al-Rabghūzī, The Stories of the Prophets (2 vols.), 332–42. BRILL, 2015. http://dx.doi.org/10.1163/9789004294837_013.

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"Elijah." In Al-Rabghūzī, The Stories of the Prophets (2 vols.), 386–97. BRILL, 2015. http://dx.doi.org/10.1163/9789004294837_113.

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"VI ON THE FAMINE THAT WAS IN SAMARIA IN THE TIME OF ELISHA THE PROPHET91." In Jacob of Sarug’s Homilies on Elisha, edited by Stephen A. Kaufman, 243–86. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463218966-008.

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Conference papers on the topic "Prophets; Elisha"

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Ptitsyna, N. V., and A. N. Nikitin. "INDIVIDUAL PROJECT OF LANDSCAPING THE TERRITORY OF THE ORTHODOX CHURCH OF ELIJAH THE PROPHET IN YELNYA SMOLENSK REGION WITH BEAUTIFUL FLOWERING ANNUALS." In STATE AND DEVELOPMENT PROSPECTS OF AGRIBUSINESS Volume 2. DSTU-Print, 2020. http://dx.doi.org/10.23947/interagro.2020.2.380-383.

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This work reflects the environmental formation and improvement of the territory of the Orthodox Church of Elijah the prophet, located at the address Smolensk region, Yelnya, which should create favorable conditions for religious influence on believers and enrich the architectural appearance of the temple.

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