The Deuteronomistic Elijah: a contribution to the old testament portrayal of the prophets
The author analyses the Elijah narratives by way of the Redaction critical method. This paper is not only concerned with the history of literature, but also with theology, for the redactions of these narratives give documentary proof of significant steps in the theological development of the prophet...
| Main Author: | |
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| Contributors: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
1986
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| In: |
Old Testament essays
Year: 1986, Volume: 4, Pages: 28-45 |
| IxTheo Classification: | HB Old Testament |
| Further subjects: | B
Deuteronomistic history
B Sankt Elija Ohrdruf |
| Online Access: |
Volltext (kostenfrei) |
| Summary: | The author analyses the Elijah narratives by way of the Redaction critical method. This paper is not only concerned with the history of literature, but also with theology, for the redactions of these narratives give documentary proof of significant steps in the theological development of the prophetic office, an ancient Israelite heritage. "The Deuteronomistic Elijah" - as the title indicates - is the key to the understanding of the early Israelite prophets. He is 50 named because the redaction of the Elijah narratives in the Books of Kings is done by the so-called Deuteronomistic redactors. The main question is: What does the "Deuteronomistic Elijah", as characterised by this redaction, contribute to our knowledge of the theology - and particularly their view of the prophets - of the Deuteronomistic school? After an overview of the Elijah passages the author discusses the Deuteronomists' picture of Elijah in particular and their view of the prophets in general. His analysis consists of the following five points: Firstly, the redaction contains two diverse accounts of how Elijah transferred his prophetic office to Elisha. Both of these accounts make clear that Elijah is a prophet in continuity with the other prophets, who are not simply individual figures. Secondly, the reason is given why the narrative about the Syrian war (1 Kgs 21) interrupts the Elijah narrative in 1 Kings 20 and 22. The redaction is not concerned to place the deeds and words of Elijah together as such. They aim, however, to present the prophet in different situations and at different times as the opponent of the Israelite kings in order to condemn them. Thirdly, the basic theme of Elijah's message to the kings is said to be punishment by death in accordance with two basic issues in the view of the Deuteronomistic redactors. The first is prohibition of the cultic unification, i.e. the worship of Yahweh at a sanctuary other than Jerusalem, and secondly. the worship of gods in defiance of the second commandment of the Decalogue. Fourthly, the Deuteronomists' theology of the prophetic office, includes true theology as well as a motif of suffering as is clear from the persecution of the prophets by Jezebel (1 Kg_ 18:4, 11). Fifthly, the demonstration of the correspondence between God's word and its fulfilment in history, as is clear from the Naboth narrative. In this case a collective doom befell the royal house, the dynasty of Ahab and also an individual doom befell Ahab and Jezebel personally. This involves a social element which was elaborated on by the prophecy of Amos in the next, the eighth century. Elijah is portrayed as a forerunner or prototype of all later prophets by the theological work of the Deuteronomistic redaction. |
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| ISSN: | 2312-3621 |
| Contains: | Enthalten in: Old Testament essays
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| Persistent identifiers: | HDL: 10.10520/EJC-cfb4394e3 |