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Journal articles on the topic 'Prophets; Elisha'

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Motta, Fabio Barreto. "THE CHARISMATIC & THE SOCIAL PROPHETIC MINISTRY IN THE LIFE OF THE PROPHET ELISHA." Revista Summae Sapientiae 1, no. 1 (October 31, 2018): 222–44. http://dx.doi.org/10.53021/summaesapientiae.v1i1.11.

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Este artigo é uma tentativa de integrar as abordagens dos ministérios carismático e social porque existe uma forte tensão entre o Cristão “espiritual” e o Cristão “socialmente comprometido”. É possível integrar estas duas tradições e correntes? De que maneira é o evangelho a mensagemda revelação espiritual e da transformação social? Aqui neste artigo eu proponho analisar a vida e ministério de Eliseu para mostrar como este profeta exibe abordagens integradas destas duas tradições na sua vida e ministério. A ajudar-me na análise da vida e ministério de Eliseu venho introduzir a palavra de um Protestante, Jacques Ellul, bem conhecido acadêmico Francês. Eu também gostaria de mencionar duas reconhecidas vozes Católicas: uma Carismática, o Cardeal Léon-Joseph Suenens, Belga, e a conecção para o relacionamento entre a Igreja Católica e o Movimento de Renovação Carismática, e o outro, Don Helder Camara, a face da corrente Profética Social que trabalhou por muitos anos como Arcebispo de Olinda, no Brasil. Eles criaram um diálogo entre essas duas correntes para integrá-lasnuma mais fiel demonstração do evangelho de Jesus Cristo.
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12

Levison, John R. "Did the Spirit Withdraw from Israel? An Evaluation of the Earliest Jewish Data." New Testament Studies 43, no. 1 (January 1997): 35–57. http://dx.doi.org/10.1017/s0028688500022487.

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The view that the Holy Spirit as the source of prophecy was believed by Jews during the tannaitic period to have withdrawn from Israel, to return only in the eschatological future, is built upon a pastiche of texts: Ps 74.9; 1 Macc 4.46, 9.27 and 14.41; Josephus'sAp.1.37—41;2 Apoc. Bar.85.3; Pr Azar 15; andt. Soṭa13.2—4. On the basis of such texts, E. Sjöberg referred to ‘a widespread theological conviction’ about the withdrawal of the Holy Spirit and J. Vos to ‘die verbreitete Tradition’. C. K. Barrett quoted G. F. Moore approvingly: ‘The Holy Spirit is the Spirit of prophecy … The Holy Spirit is so specifically prophetic inspiration that when Haggai, Zechariah, and Malachi, the last prophets, died, the Holy Spirit departed from Israel.’ W. D. Davies suggested cautiously, after a thorough analysis of the data, ‘… we may now assume that Paul was reared within a Judaism which, to use very moderate language, tended to relegate the activity of the Holy Spirit to the past’. G. W. H. Lampe generalized, ‘In the main, the Spirit continues to be thought of as being, pre-eminently, the Spirit of prophecy, manifested in the distant past in such great figures as Elijah (Ecclus. 48.12) or Isaiah (vs. 24), but which was now no longer present in Israel.’ J. Jeremias subtitled section nine of hisNew Testament Theology‘The Return of the Quenched Spirit’, and
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13

Na’aman, Nadav. "An Altar for Yhwh in the Land of Aram (2 Kings 5:17)." Journal of Ancient Near Eastern Religions 18, no. 2 (November 26, 2018): 133–44. http://dx.doi.org/10.1163/15692124-12341297.

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Abstract The article discusses the date and cultural background of the Elisha and Naaman story (2 Kings 5). It first analyses the story and emphasizes the difference in its presentation of the prophet and the way he operates vis-à-vis all other stories in the Elisha story-cycle. It then analyses Naaman’s request to carry soil from the Land of Israel in order to erect an altar for Yhwh in Damascus (5:17) and brings evidence that the transportation of earth from one sacred place to another was known in Mesopotamia from the late second millennium BCE onward. In light of all the available evidence, it suggests that the story is not part of Elisha’s original story-cycle; rather, it illuminates the shift of ideas about the prophet, his prophecy, and the land of Israel in the transition from the monarchical to the early post-exilic period.
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14

Meier, John P. "Dividing Lines in Jesus Research Today." Interpretation: A Journal of Bible and Theology 50, no. 4 (October 1996): 355–72. http://dx.doi.org/10.1177/002096439605000403.

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The Jesus of history undertook a prophetic ministry to Israel that involved working miracles. These miracles supported his eschatological message about the kingdom of God. The most adequate way to picture Jesus, therefore, is as the miracle-working, eschatological prophet who cloaked himself in the mantle of Elijah.
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15

Hens-Piazza, Gina. "Dreams Can Delude, Visions Can Deceive: Elijah's Sojourn in the Wilderness of Horeb (I Kings 19:1–21)." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 1 (January 22, 2018): 10–17. http://dx.doi.org/10.1177/0146107917746577.

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Elijah rises high in the religious traditions of Judaism, Christianity, and Islam. Across the Old Testament accounts, the Word of the Lord continually summons the prophet to make journeys as advocate for the divine. However, Elijah's trek to the wilderness of Horeb (I Kgs 19:1–21), though marked by fear and despondency, may surface as one of his most significant sojourns. Here, the prophet's response to his own shortcomings marks him as a spiritual model rivaling perhaps all his previous achievements.
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16

Feldt, Laura. "Destruction, Death, and Drama: Narratives of Religiocide in the Hebrew Bible." Numen 68, no. 2-3 (March 15, 2021): 132–56. http://dx.doi.org/10.1163/15685276-12341618.

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Abstract This article analyzes active strategies for dismantling religion and discusses their role in religion demise. The aim is to throw light on how the dramatic and violent narratives of religion demolition stemming from different religious groups factor into processes and understandings of demise. I focus on religious change in the Hebrew Bible, analyzing aspects of two narratives that thematize an active dismantling of religious practices: (1) the story of the competition on Mount Carmel between the prophet Elijah and the Baʿal prophets in 1 Kings 18, involving the prophet’s mockery, denigration, and eventual killing of his religious opponents; and (2) the “reform” of King Josiah in 2 Kings 23 that involves the king instigating several different forms of destruction of religious objects and cult sites and the killing of priests deemed illegitimate. Analyzing how the dismantling activities are portrayed, I suggest that the dramatic narratives about dismantling religion form part of cultural memory in the Persian era, not in the eras they purport to depict. I discuss which roles dismantling strategies play in the narrative, and how they played a role in the identity building processes leading from ancient “Israelite” and “Judean” lived religion toward early forms of “Judaism” in the Persian era as performative group-internal communication supporting enclave characteristics. My key suggestion is that narratives about religion demolition should be taken into account in discussions of religious demise more broadly. Narratives of religion demolition are often spectacular, dramatic, and violent, and they can play important roles in forms of religious identity formation and cultural memory, especially by making apostasy appear risky within the in-group. Thus, they influence both processes of demise and understandings of religious demise in transformation processes.
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17

Croatto, J. Severino. "Jesus, Prophet like Elijah, and Prophet-Teacher like Moses in Luke-Acts." Journal of Biblical Literature 124, no. 3 (October 1, 2005): 451. http://dx.doi.org/10.2307/30041034.

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18

Garber, Zev. "The Characters of Elijah and Elisha and the Deuteronomic Evaluation of Prophecy: Miracles and Manipulation by Roy L. Heller." Catholic Biblical Quarterly 81, no. 2 (2019): 311–12. http://dx.doi.org/10.1353/cbq.2019.0113.

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19

Groff, David, and David A. Shank. "Prophet Harris, The "Black Elijah" of West Africa." International Journal of African Historical Studies 29, no. 2 (1996): 411. http://dx.doi.org/10.2307/220551.

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20

Shacham-Rosby, Chana. "Elijah the Prophet: The Guard Dog of Israel." Jewish History 30, no. 3-4 (December 2016): 165–82. http://dx.doi.org/10.1007/s10835-017-9262-4.

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21

Sysling, Harry. "Three Harsh Prophets: A Targumic Tosefta to Parashat Korah." Aramaic Studies 2, no. 2 (2004): 223–42. http://dx.doi.org/10.1163/000000004781540371.

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Abstract In ms Paris of the Fragmentary Targums one finds lengthy introductions to the festival readings and also to the weekly sabbath readings. In one of these introductions (to Numbers 16.1ff.) a story is told about three prophets who denied their own prophecies, namely Moses, Elijah and Micah. This story is of special interest because of the quotations it contains of scriptural verses from the Prophets that are at variance with the offcial targum on the Prophets. The article o?ers a detailed analysis of the story and discusses its date and origin by comparing it to the extant parallels in rabbinic sources.
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22

Smith, Alicia. "“The Example of Elisha”: Prayer and Prophetic Discourse in the Regula reclusorum." Journal of Medieval Latin 31 (January 2021): 57–78. http://dx.doi.org/10.1484/j.jml.5.123659.

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23

Meri, Josef W. "Re-Appropriating Sacred Space: Medieval Jews and Muslims Seeking Elijah and Al-Khadir1." Medieval Encounters 5, no. 3 (1999): 237–64. http://dx.doi.org/10.1163/157006799x00060.

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AbstractThis study suggests a number of ways in which Jews and Muslims venerated the Prophet Elijah and his Islamic counterpart al-Khadir in the Near Eastern context from the twelfth through seventeenth centuries. In invoking the Prophet, devotees sought to reclaim and rediscover the sacred in tradition and physically and ritually represent it. The discussion first focuses on the depiction of the shrines of Elijah in Jewish travel itineraries. The profound experience of the fourteenth-century Karaite scribe and poet Moses b. Samuel at a shrine of the Prophet is testament to his widespread veneration among Damascene Jews. This is followed by a discussion of a number of Muslim shrines of al-Khadir and two unique thirteenth-century biographical accounts. The first is of the Sufi saint Abu Bakr b. Fityan al-Arawdakis (d. 672/ 1273 C.E.) grandfather Ma'bad who sometime during the twelfth century encounters the Prophet in his sleep. The second is of Khumartash 'Abd Allah al-Bajanī al-Turkī, an Aleppan soldier who renounces his evil ways after seeing al-Khadir in a series of dream encounters. Both these men's visions result in the construction of shrines dedicated to the Prophet in Syria.
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24

Meyer, Birgit, and David A. Shank. "The Prophet Harris, the 'Black Elijah' of West Africa." Journal of Religion in Africa 27, no. 1 (February 1997): 102. http://dx.doi.org/10.2307/1581885.

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25

Glover, Neil. "Elijah versus the Narrative of Elijah: The Contest between the Prophet and the Word." Journal for the Study of the Old Testament 30, no. 4 (June 2006): 449–62. http://dx.doi.org/10.1177/0309089206066319.

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26

Sanneh, Lamin. "Book Review: Prophet Harris, the “Black Elijah” of West Africa." International Bulletin of Missionary Research 19, no. 3 (July 1995): 130–31. http://dx.doi.org/10.1177/239693939501900313.

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27

Mercer-Taylor, Peter. "Listening for the “Still Small Voice” of Mendelssohn’s Domestic Elijah." Journal of Musicology 32, no. 1 (January 1, 2015): 40–77. http://dx.doi.org/10.1525/jm.2015.32.1.40.

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The notion that there might be autobiographical, or personally confessional, registers at work in Mendelssohn’s 1846 Elijah has long been established, with three interpretive approaches prevailing: the first, famously advanced by Prince Albert, compares Mendelssohn’s own artistic achievements with Elijah’s prophetic ones; the second, in Eric Werner’s dramatic formulation, discerns in the aria “It is enough” a confession of Mendelssohn’s own “weakening will to live”; the third portrays Elijah as a testimonial on Mendelssohn’s relationship to the Judaism of his birth and/or to the Christianity of his youth and adulthood. This article explores a fourth, essentially untested, interpretive approach: the possibility that Mendelssohn crafts from Elijah’s story a heartfelt affirmation of domesticity, an expression of his growing fascination with retiring to a quiet existence in the bosom of his family. The argument unfolds in three phases. In the first, the focus is on that climactic passage in Elijah’s Second Part in which God is revealed to the prophet in the “still small voice.” The turn from divine absence to divine presence is articulated through two clear and powerful recollections of music that Elijah had sung in the oratorio’s First Part, a move that has the potential to reconfigure our evaluation of his role in the public and private spheres in those earlier passages. The second phase turns to Elijah’s own brief sojourn into the domestic realm, the widow’s scene, paying particular attention to the motivations that may have underlain the substantial revisions to the scene that took place between the Birmingham premiere and the London premiere the following year. The final phase explores the possibility that the widow and her son, the “surrogate family” in the oratorio, do not disappear after the widow’s scene, but linger on as “para-characters” with crucial roles in the unfolding drama.
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BARONE, Francesca Prometea. "The Image of Prophet Elijah in Ps. Chrysostom, The Greek Homilies." ARAM Periodical 20 (December 31, 2008): 111–24. http://dx.doi.org/10.2143/aram.20.0.2033124.

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29

Hryhorchuk, Yuliіa. "INTERPRETATION OF THE BIBLICAL PROTOTEXT IN LEONID MOSENDZ’S NOVEL “THE LAST PROPHET”." Слово і Час, no. 3 (May 26, 2021): 60–75. http://dx.doi.org/10.33608/0236-1477.2021.03.60-75.

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The paper deals with the biblical prototext in L. Mosendz’s novel “Th e Last Prophet”. This work focuses on the figure of John the Baptist making the most full coverage of the prophet’s personality in Ukrainian literature. Besides the historical sources, the novel is based on the ideological and aesthetic pattern of the Holy Scripture. However, the canonical text has been significantly rethought. The specifics of interpreting the biblical prototext in L. Mosendz’s novel have not yet been the subject of special research, although many scholars paid attention to the biblical basis of the work. Therefore, the purpose of the present paper is to highlight the peculiarities of the biblical prototext embodied in the novel “The Last Prophet”. The analysis of the plot, figurative and stylistic levels was necessary for achieving this goal. At the plot level, the common and distinctive features of the biblical and fictional stories of the John the Baptist’s life have been indicated. The distinctive features appeared to be more numerous as the text of the novel complements rather than repeats the prototext (the Gospel of Luke). Psychologization, the scholarly motivation of events, the manner of filling “semantic gaps” with both oneiric visions and historical narrations are the specific features in reproducing the biblical story. The main characters of the work Jehohanan and Elizabeth, unlike original biblical characters, are endowed with portrait characteristics and shown in the dynamics of age and spiritual growth. Creating them, the author combines the Old and New Testament prototypes: Eliseba — Sarah, the Mother of God; Jehohanan — David, Elijah, Isaiah, Moses, and Messiah. In this context, the figure of Elizabeth appears as a generalized image of the Mother, and the figure of Jehohanan — as a common image of the Prophet. Th e sacred vocabulary, biblical anthroponyms, toponyms, aphorisms, stylistic figures of inversion, amplification, gradation, etc. form the stylistic level of implementing the aesthetic means of the Holy Scripture. Some biblical quotations are given as poetically modified and emotionally characterized by the writer. The biblical prototext secures ideological and aesthetic integrity for the novel but doesn’t give the plot a strict direction. Although deeply rooted in the Holy Scripture, the novel by Mosendz is a completely independent work on the search for values of a man, people, and humanity.
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MASI, Gianluca. "The Image of Prophet Elijah in Ps. Chrysostom, Coptic Encomium and Latin Texts." ARAM Periodical 20 (December 31, 2008): 125–36. http://dx.doi.org/10.2143/aram.20.0.2033125.

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31

Richey, Madadh. "The Thunder of the Prophets: Elijah and Elisha’s גה’’ר (1Kgs 18:42; 2Kgs 4:34–35)." Zeitschrift für die alttestamentliche Wissenschaft 131, no. 2 (May 27, 2019): 235–43. http://dx.doi.org/10.1515/zaw-2019-2008.

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Zusammenfassung In den Prophetenerzählungen von 1. und 2. Könige sollen sowohl Elia als auch Elisa eine Handlung vollzogen haben, die im Hebräischen mit der Wurzel גה״ר bezeichnet wird – der erstere, um einen Sturm zu rufen (I Reg 18,42) und der letztere um ein Kind wiederzubeleben (II Reg 4,34–35). Aufbauend auf aktuelle Arbeiten, die diese Wurzel darauf zurückführen, die Erzeugung eines Geräuschs zu bezeichnen, versucht dieser Artikel die Wurzel von einem verwandten, mandäischen Verb herzuleiten, das die Bedeutung »Donner« nahelegt. Die vielseitigen, potentiellen Folgerungen dieser Bedeutungszuschreibung werden dann in den literarischen und historischen Kontext eingeordnet.
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32

Ivison, E. A. "The Şeyh Murad Mescidi at Constantinople." Annual of the British School at Athens 85 (November 1990): 79–87. http://dx.doi.org/10.1017/s0068245400015586.

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The chance discovery of a unique unpublished nineteenth-century photograph in the archive of the BSA has led to the re-discovery of one of the lost Byzantine churches of Constantinople. The church, known as the Seyh Murad Mescidi, was destroyed by 1880, and is preserved only through two lithographs and descriptions. These sources are re-accessed in the light of the BSA photograph, and a Comnene date for the main part of the building is proposed, with Palaeologan additions. Previous attributions concerning the church's Byzantine dedication are examined and found wanting. An alternative dedication, to the Prophet Elisha, is suggested.
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Plate, S. Brent, and Edna M. RODRIGUEZ MANGUAL. "The Gift That Stops Giving: HÉLÈNe Cixous's "Gift" and the Shunammite Woman." Biblical Interpretation 7, no. 2 (1999): 113–32. http://dx.doi.org/10.1163/156851599x00056.

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Abstract2 Kgs 4:8-37 tells of a relationship between a nameless "Shunammite woman" and the prophet Elisha. This relationship revolves around a series of gift exchanges between these two figures-most notably they are exchanges centered around the sexually-charged space of a bed. However, the two figures "give" out of different economies. French writer Hélène Cixous has discussed the sexual difference involved with economies of giving and has coined the two interlapping and interfering spaces of the feminine Realm of the Gift and the masculine Realm of the Proper. This essay reads the biblical text through Cixous's economies and results in an interpretation that displays power differentials which have gone almost entirely unnoticed by biblical commentators. By reading the feminine Realm of the Gift alongside the masculine Realm of the Proper, a conflict of power is revealed between the Shunammite woman and the prophet, with the inevitable overtaking of the feminine Realm by the masculine Realm. Yet, by going further with Cixous's thought, this essay demonstrates that the story may be read in a way that escapes such a takeover.
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Serrán-Pagán y Fuentes, Cristóbal. "The Active Life and the Contemplative Life in St. John of the Cross: The Mixed Life in the Teresian Carmelite Tradition." Religions 11, no. 10 (October 8, 2020): 509. http://dx.doi.org/10.3390/rel11100509.

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The prophetic and the mystical are two key theological concepts in St. John of the Cross. The aim of this article is precisely to shed light on the essential role that St. John of the Cross played in the history of Christianity by acknowledging the prophetic and the mystical dimensions of his life testimonies and writings. The notion of prophetic mysticism is not altogether foreign to the Carmelite tradition, especially following the prophetic example of Elijah. This article will then explore the intrinsic relationship that exists between the active life (Martha) and the contemplative life (Mary) in St. John of the Cross and in the Teresian Carmelite tradition.
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35

Deutsch, Nathaniel. "Muhammad's Midrash: Elijah Muhammad's Biblical Interpretation in Light of Rabbinic Midrash." Prospects 20 (October 1995): 435–48. http://dx.doi.org/10.1017/s0361233300006141.

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The nation of islam is well known for its anti-Semitic rhetoric. What is little known, or at least little acknowledged, however, is that the Nation of Islam and Judaism possess a number of striking similarities. Although some of these parallels may be attributed to the influence of Christianity and traditional Islam on the Nation's development, or even to direct or indirect contact with Jewish traditions, themselves, others must be traced to the fertile religious imagination of the movement's prophet and former leader, Elijah Muhammad.
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36

MacArthur, Julie. "Prosecuting a Prophet: Justice, Psychiatry, and Rebellion in Colonial Kenya." African Studies Review 63, no. 4 (June 29, 2020): 805–30. http://dx.doi.org/10.1017/asr.2020.1.

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AbstractIn Kenya, the prophecies of the late Elijah Masinde, leader of the anti-colonial religious revival Dini ya Msambwa, remain contested. MacArthur explores the religious innovations, intellectual work, and moral debates for the first time through Masinde’s own words. During his 1948 deportation trial, while the prosecution sought to remake Masinde from prophetic madman into calculating criminal, Masinde used the courtroom to challenge the pathologization of rebellion and remake his own patriotic vision. MacArthur argues that Masinde’s trial reveals colonial justice and psychiatry as discursive arenas for contestations over resistance, social control, and moral authority in colonial and postcolonial Africa.
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37

Curtis, Edward E. "Science and Technology in Elijah Muhammad’s Nation of Islam." Nova Religio 20, no. 1 (August 1, 2016): 5–31. http://dx.doi.org/10.1525/novo.2016.20.1.5.

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This article explores the centrality of science and technology to religious thought and practice in Elijah Muhammad’s Nation of Islam from the 1950s through the 1970s. Tracing the dynamic meanings of scientific knowledge in the context of the postwar United States, the article’s central argument is that like other UFO and extraterrestrial religions, the Nation of Islam emphasized scientific, material, and empirical over spiritual and supernatural understandings of religion. It also suggests how members of this new religious movement studied and attempted to live according to the scientific and mathematical principles derived from their prophet’s cosmological, ontological, and eschatological teachings on the nature of God, the origins and destiny of the black race, and the beginning and end of white supremacy.
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38

ERAVŞAR, Osman. "Miniature Paintings of Prophet Elijah (Ilyas) and Al-Khodor (Hidir) in the Ottoman Period." ARAM Periodical 20 (December 31, 2008): 137–62. http://dx.doi.org/10.2143/aram.20.0.2033126.

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39

Olley, John W. "Yhwh and His Zealous Prophet: the Presentation of Elijah in 1 and 2 Kings." Journal for the Study of the Old Testament 23, no. 80 (September 1998): 25–51. http://dx.doi.org/10.1177/030908929802308002.

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40

Otten, Jeremy D. "The Bad Samaritans: The Elijah Motif in Luke 9.51-56." Journal for the Study of the New Testament 42, no. 3 (March 2020): 375–89. http://dx.doi.org/10.1177/0142064x19890505.

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The parallel between Jesus and Elijah in the account of the Samaritan village (Lk. 9.51-56; cf. 2 Kgs 1.1-16), though recognized for centuries, has almost always been seen as a negative one. Whether for reasons of typology, eschatology or as a polemic against violent judgment, scholars tend to argue that this passage distances Jesus from the OT prophet. This article examines the passage in light of the Elijah motif running throughout Luke–Acts, which is consistent in creating a positive link between Jesus and Elijah, especially in regard to compassion towards outsiders. In this light, the Lukan narrative presents Jesus’ refusal to summon heavenly fire on the Samaritans as a truly Elijianic act. By contrast, the disciples, though attempting to emulate the Tishbite’s actions, are ironically found to be in every way unlike Elijah.
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41

Jotischky, Andrew. "Gerard of Nazareth, John Bale and the Origins of the Carmelite Order." Journal of Ecclesiastical History 46, no. 2 (April 1995): 214–36. http://dx.doi.org/10.1017/s0022046900011349.

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Describing the general condition of the Latin Church in Outremer in the 1220s, Jacques de Vitry enumerated, as examples of those who had chosen the religious life, the hermits of Mt Carmel:Others, following the example and imitation of the holy solitary Elijah the Prophet, live on Mt Carmel, especially on the part which overlooks the city of Porphyria, which today is called Cayphas [Haifa], near the spring which is called the spring of Elijah, and not far from the monastery of the Blessed Virgin Margaret. They lead a solitary life in small cells as in a hive; like the bees of the Lord they gather the honey of spiritual sweetness.
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42

Organisty, Adam, and Jerzy Żmudziński. "Prophet Elijah in the woods in the high altar of the Church of Discalced Carmelites in Czerna." Folia Historica Cracoviensia 22, no. 22 (June 15, 2017): 329. http://dx.doi.org/10.15633/fhc.2084.

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43

KONTOPANAGOU, Katerina. "The Monastery of the Prophet Elijah in Paidonia, Ioannina: An Unknown Work of the Painters from Kapesovo." Δελτίον Χριστιανικής Αρχαιολογικής Εταιρείας 51 (March 10, 2014): 199. http://dx.doi.org/10.12681/dchae.1246.

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<p>Η μονή του Προφήτη Ηλία στον συνοικισμό Παδονιά βρίσκεται στο βουνό που υψώνεται επάνω από το χωριό Παρακάλαμος στην περιοχή του Άνω Καλαμά βόρεια των Ιωαννίνων. Εικονογραφικές, παλαιογραφικές και κυρίως υφολογικές παρατηρήσεις υποδεικνύουν ότι ο ανώνυμος ζωγράφος του καθολικού είναι ο Αναστάσιος Καπεσοβίτης.</p>
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44

De Andrado, Paba Nidhani. "The Resilience of the Captive Girl Child in 2 Kings 5." Journal for the Study of the Old Testament 45, no. 4 (May 31, 2021): 461–75. http://dx.doi.org/10.1177/0309089220963422.

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2 Kings 5 contains a brief reference to an unnamed Israelite girl, a war captive in the household of leprosy-afflicted Naaman, the commander of the Syrian army. She instigates her master’s healing by recommending that he seek out the prophet (Elisha). Although the girl utters only a single statement (2 Kgs 5.3), her words have been subject to divergent critical interpretations. Some scholars valorize her utterance as evidence of her faith, compassion, and courage. A contrasting view maintains that as a trauma victim whose sufferings have been glossed over, the girl’s words express her adaptation to an abusive environment. This study posits an alternative interpretation, by drawing upon research on the concept of resilience with regard to war-affected children. While acknowledging the girl’s trauma, this article argues that her words reflect a resilience-building process by affirming her cultural identity, values, and beliefs.
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45

Jobling, David. "The Syrians in The Book of the Divided Kingdoms: A Literary/Theological Approach." Biblical Interpretation 11, no. 3 (2003): 531–42. http://dx.doi.org/10.1163/156851503322566903.

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AbstractIn earlier work on the Deuteronomic History, I have defined 1 Kings 11 to 2 Kings 17 as 'The Book of the Divided Kingdoms', and argued that its deep-structural 'message' is one of salvation for northern Israel. Here I present the Syrians, the most pervasive foreign presence in this 'Book', as a major element in this dynamic of salvation. In the account of the house of Jehu, they function analogously to the foreign power in one of the judge-cycles (in Judges and 1 Samuel) by means of which Yahweh punishes Israel—a role necessary to the eventual salvation. Historically, it seems likely that all the traditions about the Syrians, and about the prophet Elisha, originated in the time of Jehu's dynasty. But in the existing text, stories of the Syrians and/or Elisha extend well back into the time of Ahab. The reason for this, I suggest, is that the Syrians' salvific role is being intensified by making them agents in the process whereby Baalworship was removed from Israel. In terms of 'ideological geography', Israel's north-east (Syrian) boundary is given a positive valence (cf. traditions of the arrival from that direction of Israel's ancestors), in opposition to the north-west (Tyrian) boundary, whence comes the Baalistic threat. This suggests a promise of salvation even in the later invasions from the north-east, by the Assyrians and their imperial successors.
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46

Grozdanov, Cvetan. "On the conceptual and thematic foundations of the fresco paintings in the diaconicon of the Church of Virgin Peribleptos in Ohrid." Zograf, no. 33 (2009): 93–100. http://dx.doi.org/10.2298/zog0933093g.

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The author presents the view that the themes referring to St. John the Precursor and the Virgin in the diaconicon of the Church of the Virgin Peribleptos in Ohrid were painted as the visual expression of the dogmatic belief in the Incarnation of the Saviour. He interprets the scenes of the Three Youths in the Fiery Furnace and of the Visitation that also appear in the diaconicon, in the same way. The recently identified figure of the prophet Elijah, painted on the western side of the diaconicon, is also published in this article.
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47

Egan, Keith J. "Elijah: Prophet of Carmel. By Jane Ackerman. Washington, DC: Institute of Carmelite Studies, 2003. viii + 290 pages. $13.95." Horizons 31, no. 2 (2004): 464–65. http://dx.doi.org/10.1017/s0360966900001900.

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48

정종성. "The Spirit of Prophecy, Revisited In Reference to Elijah, John Baptizer, and Jesus in Luke's Gospel." Korean Evangelical New Testament Sudies 15, no. 4 (December 2013): 734–65. http://dx.doi.org/10.24229/kents.2013.15.4.003.

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49

Makarov, Dmitry I. "In Terram Visionis." Scrinium 13, no. 1 (November 28, 2017): 339–60. http://dx.doi.org/10.1163/18177565-00131p22.

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In his Transfiguration homily (ca. 1315) Nicephorus Choumnus, a pre-Palamite thinker, put forward a theory that Abraham at the oak of Mamre was granted the vision of the Trinity. This is the third type of the exegesis of Genesis 18, according to Lars Thunberg. By comparison with: (a) Gregory of Nyssa and other patristic authors; (b) the early second-century Testament of Abraham (TA) we have put forward a hypothesis that Abraham, in Choumnus’ view, was granted the vision of the divine light and glory, most likely, in the form of a bright cloud very similar to that which later overshadowed the elected of the prophets and the Apostles on Mount Tabor. Thus, Nicephorus Choumnus mentioned Abraham together with such symbolic OT figures, as Moses and Elijah, who had also the honor of seeing the Face of God on Tabor.
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50

Spuntarelli, Chiara. "L’uso politico di Aristofane in Giovanni Crisostomo." Augustinianum 59, no. 1 (2019): 69–100. http://dx.doi.org/10.5840/agstm20195914.

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This article begins by analysing the homily Quod frequenter conveniendum sit, in which John Chrysostom represents himself as Elijah, in a way shaped politically by his years in Constantinople and his amazing project of building a Christian/gospel-based politeia. His representation is marked by the idea of philanthropia and in competition with similar ideas found in Neo-Platonic contexts. The article suggests that this representation is replayed in a polemical key in John’s circles to represent the clash with Eudoxia. The use of the verb κωμῳδέω in the spurious In ss. Petrum et Heliam offers a window onto the strategy of the supporters of the deposed bishop of reworking this identification of John with Elijah; this shows that the image of himself as monk, martyr and also persecuted prophet, which Chrysostom had constructed of in his years of exile, was welcomed and adopted by others.
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