“Elijah, Visual Arts, Islam,” Encyclopedia of the Bible and its Reception, edited by Hans-Josef Klauck et al., vol. 7 (Berlin: DeGruyter, 2013): 709-11. (original) (raw)
Related papers
Elijah in Light of Rabbinic and Early Christian Sources
Teshuvah Institute Papers, 2011
This essay, a comparative study that sheds light on the three aspects of Elijah’s coming in view of early attestation of rabbinic tradition over the millennia since the destruction of the Second Temple, was originally presented on November 5, 2006 at Seton Hall University.
This paper analyses the different versions of the Elijah cycle (1 Kgs 17-19) as witnessed, in particular, in the Masoretic text (MT), the Codex Vaticanus (G B), the Codex Alexandrinus (G A), and the Antiochian text (G Ant.). The comparison of the manuscripts shows that the MT adds and omits certain words and expressions. The author explored whether the additions and omissions are scribal mistakes or rather an intentional redactional intervention. Arguing for the latter, the author proposes that the MT presents not only the great deeds of the great prophet Elijah but also how Elijah became such a great prophet. Based on this analysis, the author proposes five stages of Elijah's formation process: 1. t he transformation of a man into a listener (1 Kgs 17:2-6); 2. Elijah's transformation into a man of God's word (the Cherith episode and the Zarephath episode in 17:7-16); 3. the transformation from a man of God's word into a man of God (the resuscitation of the dead son in 17:17-24); 4. the transformation from a man of God into a prophet (the Carmel episode 18:1-40); 5. the transformation of a zealous prophet into a man standing before the Lord (19:1-18).
The Prophet Elijah in Jewish and Christian Traditions
Teshuvah Institute Papers, 2010
Scholars present themes of faith and prayer that are linked with Elijah and with the Land of Israel. The publication of these essays provides a context for re-issuing my study of “Elijah the Peacemaker- Jewish and Early Christian Interpretations of Malachi 3:23-24”, which appeared in the SIDIC Review, edited by the Sisters of Sion in Rome. The other essays in this issue (XVII no. 2, 1984) include: Nello Pavoncello, “The Prophet Elijah in Jewish Liturgy;” Editors of SIDIC, “Gleaning- The Prophet Elijah;” M. J. Stiassny, “Elijah in Kabbalah and Mysticism;” Michel De Goedt, “Elijah- A Victorious, Persecuted, Discouraged Prophet- First of a Long Line (1 Kings 17-19).”
Sending Away Foreign Wives in Ezra 9–10 : with a brief reflection from a minority tribal perspective
ASIA JOURNAL OF THEOLOGY, 2021
Ezra 9–10, commonly known as “intermarriage crisis” or “forced divorce of foreign wives,” has attracted a wide variety of interpretations of the dismissal of foreign wives. Some of the proposed rationales include political, social, economic, and ethnic purity. Such rationales, while having their own merits, are not evidenced in the text. This article offers a literary reexamination of what the text portrays about the protagonist group’s motivation to take such stringent action. The protagonist’s strong self-perception is the main factor behind their negative perception of the antagonist “others” and thus its stringent resolution to deal with foreign wives. I also briefly reflect on what a minority Christian tribal today could do with such a strong biblical narrative.
Trinity Journal, 2021
This article argues that in order to understand why Ezra-Nehemiah is opposed to the marriage between the Jewish community and the women of “the peoples of the lands,” we should situate Ezra 9—10 within the context of Ezra 1—6. Instead of prohibiting such exogamous marriages based on ethnicity or reasons that have to do with religious apostasy or syncretism, such unions are proscribed because of three reasons. First, such marital affinities will continue to enchain the Jewish community to the bonds of exile. Second, such unions are not sanctioned by the word of God through the prophets. Third, such marriages will continue to place God’s people under the dominance of the Persians rather than of God.
Kristen H. Lindbeck, Elijah and the Rabbis
Elijah and the Rabbis: Story and Theology, 2010
This is the front matter and preface of the book. Here is the description from Columbia University Press: Through an innovative synthesis of narrative critique, oral-formulaic study, folkloric research, and literary analysis, Kristen H. Lindbeck reads all the Elijah narratives in the Babylonian Talmud and details the rise of a distinct, quasi-angelic figure who takes pleasure in ordinary interaction. During the Talmudic period of 50-500 C.E., Elijah developed into a recognizable character quite different from the Elijah of the Bible. The Elijah of the Talmud dispenses wisdom, advice, and, like the Elijah of Jewish folklore, helps people directly, even with material gifts. Lindbeck highlights particular features of the Elijah stories, allowing them to be grouped into generic categories and considered alongside Rabbinic literary motifs and non-Jewish traditions of late antiquity. She compares Elijah in the Babylonian Talmud to a range of charactersangels, rabbis, wonder-workers, the angel of death, Christian saints, and even the Greek god Hermes. She concludes with a survey of Elijah's diverse roles from medieval times to today, throwing into brilliant relief the complex relationship between ancient Elijah traditions and later folktales and liturgy that show Elijah bringing benefits and blessings, appearing at circumcisions and Passover, and visiting households after the Sabbath.
2018
“Taking as his starting point the separation from foreignness in Neh 13:30, Benedikt Hensel finds the focus on separation to be a leading motif in the Ezra-story in Ezra 1– 10 and in Neh 8 – 10. Hensel addresses the particular notion of foreignness in the two books against the background of our present knowledge of the constitution of the population in the area. In so doing, he discovers an enigma, namely that there were not many foreigners to dissociate from. So what would have been the purpose of the injunction to separate from almost non-existent aliens? An answer to this question can be found by paying attention to the use of the term “Israel” in these books, a designation reserved for the returnees from exile. As “Israel” was a self-designation also of the emerging community around the Gerizim sanctuary, this usage in Ezra-Nehemiah attempts to redefine the relevant power relationships in the period, pro-Jerusalem and anti-Samaritan. Readers will be struck by a number of Hensel’s proposals, including the suggestion that the designation of the “foreigner” functions in the text as a cipher for a particular conflict, by which the “Israelite” authors of Ezra demarcate themselves from other post-exilic Yahwisms, specifically the Samarian YHWH worshipers. Hensel’s study thus revives suggestions of anti-Samaritan polemics in Ezra-Nehemiah, but with new material from Mount Gerizim and Delos as the impulse for a renewed attempt to understand the theological thrust of the book.” (Kartveit/Knoppers, Qumran, Mount Gerizim, and the Books of Moses, 12f).