Elijah

Name	Elijah
Feast day	July 20
Venerated in	Judaism Islam Christianity (Roman Catholic Church Maronite Church Anglican Communion Eastern Catholic Churches Eastern Orthodox Church Lutheranism)
Imagesize	220px
Caption	Elijah reviving the Son of the Widow of Zarephath by Louis Hersent
Birth place	Tishbe, Gilad
Titles	Prophet
Attributes	Prophet
Best known for	being Israel's most famous prophet his brave challenge to Baal's prophets on Mount Carmel his ascent to heaven in a whirlwind

Elijah () or Elias , ; Arabic:إلياس, Ilyās), whose name (El-i Yahu) means "Yahweh is my God" (אלי — my God; יהו — short form of Tetragrammaton, YHWH), according to the Books of Kings was a prophet in the Kingdom of Israel during the reign of Ahab (9th century BCE).

According to the Books of Kings, Elijah defended the worship of Yahweh over that of the more popular Baal, he raised the dead, brought fire down from the sky, and ascended into heaven in a whirlwind (either accompanied by a chariot and horses of flame or riding in it). In the Book of Malachi, Elijah's return is prophesied "before the coming of the great and terrible day of the Lord," making him a harbinger of the Messiah and the eschaton in various faiths that revere the Hebrew Bible. Derivative references to Elijah appear in the Talmud, Mishnah, the New Testament, and the Qur'an.

In Judaism, Elijah's name is invoked at the weekly Havdalah ritual that marks the end of Shabbat, and Elijah is invoked in other Jewish customs, among them the Passover seder and the Brit milah (ritual circumcision). He appears in numerous stories and references in the Haggadah and rabbinic literature, including the Babylonian Talmud.

In Christianity, the New Testament describes how both Jesus and John the Baptist are compared with Elijah, and on some occasions, thought by some to be manifestations of Elijah, and Elijah appears with Moses during the Transfiguration of Jesus...

In Islam, the Qur'an describes Elijah as a great and righteous prophet of God, and one who powerfully preached against the worship of Ba'al.

Elijah is also a figure in various folkloric traditions. In Macedonia, Serbia, Bulgaria, and Romania, he is known as "Elijah the Thunderer" and in folklore is held responsible for summer storms, hail, rain, thunder, and dew.

Biblical narratives and historical background

. Blue is the Kingdom of Israel. Golden yellow is the Kingdom of Judah.]] By the 9th century BC, the Kingdom of Israel, once united under King Solomon, was divided into the northern Kingdom of Israel and southern Kingdom of Judah, which retained the historic seat of government and focus of the Israelite religion at the Temple in Jerusalem. Omri, King of Israel, continued policies dating from the reign of Jeroboam, contrary to the laws of Moses, that were intended to reorient religious focus away from Jerusalem: encouraging the building of local temple altars for sacrifices, appointing priests from outside the family of the Levites, and allowing or encouraging temples dedicated to the Canaanite god, Baal. Omri achieved domestic security with a marriage alliance between his son Ahab and princess Jezebel, a priestess of Baal and the daughter of the king of Sidon in Phoenicia. These solutions brought security and economic prosperity to Israel for a time, but did not bring peace with the Israelite prophets, who were interested in a strict deuteronomic interpretation of Mosaic law.

As King, Ahab exacerbated these tensions. Ahab allowed the worship of a foreign god within the palace, building a temple for Baal and allowing Jezebel to bring a large entourage of priests and prophets of Baal and Asherah into the country. It is in this context that Elijah is introduced in as Elijah "The Tishbite". He warns Ahab that there will be years of catastrophic drought so severe that not even dew will fall, because Ahab and his queen stand at the end of a line of kings of Israel who are said to have "done evil in the sight of the Lord."

1st and 2nd Kings

Elijah appears on the scene with no fanfare. Nothing is known of his origins or background. His name, Elijah, "Yahweh is God," may be a name applied to him because of his challenge to Baal worship.

Elijah's challenge, characteristic of his behavior in other episodes of his story as told in the Bible, is bold and direct. Baal was the Canaanite god responsible for rain, thunder, lightning, and dew. Elijah not only challenges Baal on behalf of Yahweh, the God of Israel, he challenges Jezebel, her priests, Ahab, and the people of Israel.

Widow of Zarephath

After Elijah's confrontation with Ahab, God tells him to flee out of Israel, to a hiding place by the brook Cherith, east of the Jordan, where he will be fed by ravens. When the brook dries up, God sends him to a widow living in the town of Zarephatho in Phoenicia. When Elijah finds her and asks to be fed, she says that she does not have sufficient food to keep her and her own son alive. Elijah tells her that God will not allow her supply of flour or oil to run out, saying, "Don't be afraid..this is what the Lord, the God of Israel, says: 'The jar of flour will not be used up and the jug of oil will not run dry until the day the Lord gives rain on the land," illustrating that the demand of the covenant is not given without the promise of the covenant. She feeds him the last of their food, and Elijah's promise miraculously comes true; thus, by an act of faith the woman received the promised blessing. God gave her "manna" from heaven even while he was withholding food from his unfaithful people in the promised land. Some time later, the widow's son dies, and the widow cried, "Did you come to remind me of my sin and kill my son?" Moved by a faith like that of Abraham (Romans 4:17, Hebrews 11:19), Elijah prays that God might restore her son so that the veracity and trustworthiness of God's word might be demonstrated. relates how God "heard the voice of Elijah; and the soul of the child came into him again, and he revived." This is the first instance of raising the dead recorded in Scripture. This non-Israelite widow was granted the best covenant blessing in the person of her son, the only hope for a widow in ancient society. The widow cried, "...the word of the Lord from your mouth is the truth." She made a confession that the Israelites had failed to make.

After more than three years of drought and famine, God tells Elijah to return to Ahab and announce the end of the drought: not occasioned by repentance in Israel but by the command of the Lord, who had determined to reveal himself again to his people. While on his way, Elijah meets Obadiah, the head of Ahab's household, who had hidden a hundred prophets of the God of Israel when Ahab and Jezebel had been killing them. Elijah sends Obadiah back to Ahab to announce his return to Israel.

Challenge to Baal

, Israel.]] When Ahab confronts Elijah, he refers to him as the "troubler of Israel." Elijah responds by throwing the charge back at Ahab, saying that it is Ahab who has troubled Israel by allowing the worship of false gods. Elijah then berates both the people of Israel and Ahab for their acquiescence in Baal worship. “How long will you go limping with two different opinions? If the Lord is God, follow him; but if Baal then follow him” (). And the people were silent. The Hebrew for this word, "go limping" or "waver", is the same as that used for "danced" in verse 26, where the prophets of Baal frantically dance. Elijah speaks with sharp irony: in the religious ambivalence of Israel, she is engaging in a wild and futile religious "dance".

At this point Elijah proposes a direct test of the powers of Baal and Yahweh. The people of Israel, 450 prophets of Baal, and 400 prophets of Asherah are summoned to Mount Carmel. Two altars are built, one for Baal and one for Yahweh. Wood is laid on the altars. Two oxen are slaughtered and cut into pieces; the pieces are laid on the wood. Elijah then invites the priests of Baal to pray for fire to light the sacrifice. They pray from morning to noon without success. Elijah ridicules their efforts. They respond by cutting themselves and adding their own blood to the sacrifice (such mutilation of the body was strictly forbidden in the Mosaic law). They continue praying until evening without success.

Elijah now orders that the altar of the Yahweh be drenched with water from "four large jars" poured three times (). He asks God to accept the sacrifice. Fire falls from the sky, igniting the sacrifice. Elijah seizes the moment and orders the death of the prophets of Baal. Elijah prays earnestly for rain to fall again on the land. Then the rains begin, signaling the end of the famine.

Mt. Horeb

Jezebel, enraged that Elijah had ordered the deaths of her priests, threatens to kill Elijah (). This was Elijah's first encounter with Jezebel, and not the last. Later Elijah would prophesy about Jezebel's death, because of her sin. Later, Elijah flees to Beersheba in Judah, continues alone into the wilderness, and finally sits down under a juniper tree, praying for death. He falls asleep under the tree; an angel touches him and tells him to wake and eat. When he wakes he finds bread and a jar of water. He eats, drinks, and goes back to sleep. The angel comes a second time and tells him to eat and drink because he has a long journey ahead of him.

Elijah travels, for forty days and forty nights, to Mount Horeb, where Moses had received the Torah. Elijah is the first and only person described in the Bible as going back to Horeb after Moses and his generation had left Horeb several centuries before. He seeks shelter in a cave. God again speaks to Elijah (): "What doest thou here, Elijah?". Elijah did not give a direct answer to the Lord's question but evades and equivocates, implying that the work the Lord had begun centuries earlier had now come to nothing, and that his own work was fruitless. Unlike Moses, who tried to defend Israel when they sinned with the golden calf, Elijah bitterly complains over the Israelites' unfaithfulness and says he is the "only one left". Up until this time Elijah has only the word of God to guide him, but now he is told to go outside the cave and "stand before the Lord." A terrible wind passes, but God is not in the wind. A great earthquake shakes the mountain, but God is not in the earthquake. Then a fire passes the mountain, but God is not in the fire. Then a "still small voice" comes to Elijah and asks again, "What doest thou here, Elijah?" Elijah again evades the question and his lament is unrevised, showing that he did not understand the importance of the divine revelation he had just witnessed. God then sends him out again, this time to Damascus to anoint Hazael as king of Syria, Jehu as king of Israel, and Elisha as his replacement. , Israel.]]

Vineyard of Naboth

Elijah encounters Ahab again in , after Ahab has acquired possession of a vineyard by murder. Ahab desires to have the vineyard of Naboth of Jezreel. He offers a better vineyard or a fair price for the land. But Naboth tells Ahab that God has told him not to part with the land. Ahab accepts this answer with sullen bad grace. Jezebel, however, plots a method for acquiring the land. She sends letters, in Ahab's name, to the elders and nobles who lived near Naboth. They are to arrange a feast and invite Naboth. At the feast, false charges of cursing God and Ahab are to be made against him. The plot is carried out and Naboth is stoned to death. When word comes that Naboth is dead, Jezebel tells Ahab to take possession of the vineyard.

God again speaks to Elijah and sends him to confront Ahab with a question and a prophecy: "Have you killed and also taken possession?" and, "In the place where dogs licked up the blood of Naboth shall dogs lick up your own blood" (). Ahab begins the confrontation by calling Elijah his enemy. Elijah responds by throwing the charge back at him, telling him that he has made himself the enemy of God by his own actions. Elijah then goes beyond the prophecy he was given and tells Ahab that his entire kingdom will reject his authority; that Jezebel will be eaten by dogs within Jezreel; and that his family will be consumed by dogs as well (if they die in a city) or by birds (if they die in the country). When Ahab hears this he repents to such a degree that God relents in punishing Ahab but will punish Jezebel and their son--Ahaziah.

Ahaziah

icon of the Prophet Elijah, 18th century (Iconostasis of Kizhi monastery, Karelia, Russia).]]

Elijah continues now from Ahab to an encounter with Ahaziah. The scene opens with Ahaziah seriously injured in a fall. He sends to the priests of Baalzebub in Ekron, outside the kingdom of Israel, to know if he will recover. Elijah intercepts his messengers and sends them back to Ahaziah with a message. In typical Elijah fashion, the message begins with a blunt, impertinent question: "Is it because there is no God in Israel that you are sending to inquire of Baalzebub, the god of Ekron?"(). Ahaziah asks the messengers to describe the person who gave them this message. They tell him he wore a hairy coat with a leather belt and he instantly recognizes the description as Elijah the Tishbite.

Ahaziah sends out three groups of soldiers to arrest Elijah. The first two are destroyed by fire which Elijah calls down from heaven. The leader of the third group asks for mercy for himself and his men. Elijah agrees to accompany this third group to Ahaziah, where he gives his prophecy in person.

Departure

The biblical story of Elijah's departure is unique. Elijah, in company with Elisha (Eliseus), approaches the Jordan. He rolls up his mantle and strikes the water (). The water immediately divides and Elijah and Elisha cross on dry land. Suddenly, a chariot of fire and horses of fire appear and Elijah is lifted up to heaven in a whirlwind. As Elijah is lifted up, his mantle falls to the ground and Elisha picks it up.

2nd Chronicles

, Bulgaria, medieval Orthodox tradition, renovated 20th century]]Elijah is mentioned once more in . A letter is sent under the prophet's name to Jehoram. It tells him that he has led the people of Judah astray in the same way that Israel was led astray. The prophet ends the letter with a prediction of a painful death. This letter is a puzzle to readers for several reasons. First, it concerns a king of the southern kingdom, while Elijah concerned himself with the kingdom of Israel. Second, the message begins with "Thus says YHVH, God of your father David..." rather than the more usual "...in the name of YHVH the God of Israel." Also, this letter seems to come after Elijah's ascension into the whirlwind. But this is not surprising, as the books of 1 and 2 Kings are told largely out of order, to depict one individual or event at a time. Jacob Myers suggests a number of possible reasons for this letter, among them that it may be an example of a better known prophet's name being substituted for that of a lesser known prophet. John Van Seters, however, rejects the letter as having any connection with the Elijah tradition. However Michael Wilcock, formally of Trinity College, Bristol, argues that Elijah`s letter: 'does address a very 'northern' situation in the southern kingdom', and thus is authentic.

Malachi

{| class="toccolours" style="float: right; margin-left: 1em; margin-right: 2em; font-size: 85%; background:#c6dbf7; color:black; width:30em; max-width: 40%;" cellspacing="5" | style="text-align: left;" | "Behold, I will send you Elijah the prophet before the great and terrible day of the Lord comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and smite the land with a curse." |- | style="text-align: left;" | — Malachi 4:5-6

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The final mention of Elijah in the Hebrew Bible is in the Book of Malachi, where it is written, "Behold, I will send you Elijah the prophet before the coming of the great and terrible day of the Lord." That day is described as the burning of a great furnace, "... so that it will leave them neither root nor branch." () Traditionally, in Judaism, this is taken to mean the return of Elijah will precede the Messiah. In Christianity it is traditionally believed that the return of Elijah will precede the final tribulation and judgment.

Textual analysis

According to one recent researcher,

Christian references

In the New Testament, Jesus would say for those who believed, John the Baptist was Elijah, who would come before the "great and terrible day" as predicted by Malachi.

John the Baptist

John the Baptist preached a message of repentance and baptism. He predicted the day of judgment using imagery similar to that of Malachi. He also preached that the Messiah was coming. All of this was done in a style that immediately recalled the image of Elijah to his audience. He wore a coat of animal hair secured with a leather belt (, ). He also frequently preached in wilderness areas: near the Jordan river.

In the Gospel of John, John the Baptist was asked by a delegation of priests if he was Elijah. To which, he replied "I am not ()." The author of and however, makes it clear that John was Elijah but was not recognized as such. In the annunciation narrative in Luke, an angel appears to Zechariah, John's father, and tells him that John "will turn many of the sons of Israel to the Lord their God," and that he will go forth "in the spirit and power of Elijah ()."

Jesus

In the Gospel of Luke, Herod Antipas hears some of the stories surrounding Jesus. Some tell Herod that John the Baptist, whom he had executed, has come back to life. Others tell him that it is Elijah. Later in the same gospel, Jesus asks his disciples who the people say that he is. The apostles' answer includes Elijah among others.

However, Jesus' ministry had little in common with that of Elijah; in particular, he preached the forgiveness of one's enemies, while Elijah killed his. Miracle stories similar to those of Elijah were associated with Jesus (e. g. raising of the dead, miraculous feeding). Jesus implicitly separates himself from Elijah when he rebukes James and John for desiring to call down fire upon an unwelcoming Samaritan village in a similar manner to Elijah. Likewise, Jesus rebukes a potential follower who wanted first to return home to say farewell to his family, whereas Elijah permitted this of his replacement Elisha.

During Jesus' crucifixion, some of the onlookers wonder if Elijah will come to rescue him, as by the time of Jesus, Elijah had entered folklore as a rescuer of Jews in distress.

Transfiguration

(1520) by Raphael, depicting Elijah, Jesus, and Moses (holding the Tablets of the Law).]]Elijah makes an appearance in the New Testament during an incident known as the Transfiguration.

At the summit of an unnamed mount, Jesus' face begins to shine. The disciples who are with Him hear the voice of God announce that Jesus is "My beloved Son." The disciples also see Moses and Elijah appear and talk with Jesus. Peter is so struck by the experience that he asks Jesus if they should not build three "tabernacles": one for Elijah, one for Jesus and one for Moses.

In this appearance, Elijah is generally seen as a witness of the prophets and Moses as a witness of the law for the divinely announced "Son of God."

Other references

Elijah is mentioned three more times in the New Testament: in Luke, Romans, and James. In , Jesus uses Elijah as an example of rejected prophets. Jesus says, "No prophet is accepted in his own country," and then mentions Elijah, saying that there were many widows in Israel, but Elijah was sent to one in Phoenicia. In , Paul cites Elijah as an example of God's never forsaking his people (the Israelites). In , James says, "The effectual fervent prayer of a righteous man availeth much," and then cites Elijah's prayers which started and ended the famine in Israel as examples.

Elijah in Islam

Honorific prefix	Prophet
Imagesize	255px
Caption	Daniele da Volterra's imagining of The Prophet Elias (or Elijah), known in Islam as Ilyas
Other names	Hebrew Bible: Elijah, New Testament: Elias
Name	Ilyas Prophet, Messenger, Seer, Reformer
Birth date	9th Century B.C.
Birth place	Tishbe (according to the Hebrew Bible)
Known for	Prophesying against Ba'al worship
Footnotes	Elijah is also venerated as a prophet in Judaism and Christianity.

Ilyās (Arabic:إلياس is a Islamic prophet mentioned in the Qur'an. In the Bible he is known as Elijah, or in the New Testament as Elias. He is also a highly regarded prophet in Judaism and Christianity. He is seen by Muslims to be the prophetic predecessor to Elisha, known in Islam as Al-Yasa. While neither the Bible nor the Qur'an mentions the genealogy of Elijah, some scholars of Islam believe he may have come from the priestly family of the prophet Aaron (Harun). It is believed by some scholars that Elijah was raised up as prophet for the Israelites, following the death of the great prophetic king Solomon (Sulayman).

Story of Elijah

Elijah's Qur'anic story is similar to his story in the Hebrew Bible. Muslims believe that Elijah was one in a long line of prophets and apostles sent by God to ancient Israel to prophesy the message of God. In the Qur'an, there is special mention of Elijah preaching in opposition to the worship of the false pagan Syrian god Ba'al, pleading with the people not to forsake the One True God.

Most scholars agree with the Hebrew Bible story, that Elijah preached to the Kingdom of Israel, ruled over by Ahab and later his son Ahaziah. He is believed to have been a prophet of the desert - like John the Baptist (Yahya ibn Zakariyya). Both Ahab and Ahaziah were prone to lapse into the worship of Ba'al, which involved the worshiping of nature-powers and so forth. Elijah preached with zeal to Ahab and his wife Jezebel - who was partly responsible for the worship of false idols in this area. Nevertheless, the majority of people refused to listen to Elijah's words and so, after Elijah, Elisha - his disciple - had to continue preaching the message of Islam to Israel.

Elijah in the Qur'an

The mission of Elijah is mentioned in the Qur'an, where his powerful preaching is recounted. He told his people to come back to the worship of the and to leave the worship of idols.

and Cherisher and the and Cherisher of your fathers of old?"|Qur'an, chapter 37 (As-Saaffat), verse 123-126}}

The Qur'an makes it clear that the majority of Elijah's people denied the prophet and continued to follow idolatry. However, it mentions that a small number of devoted servants of God among them followed Elijah and believed and worshiped the . The Qur'an says:

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Praise for Elijah

In the Qur'an, God praises Elijah in two places. In the first, Elijah is praised by himself:

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In the second place of praise, Elijah is praised alongside three other prophets of God:

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Renowned translator and commentator Abdullah Yusuf Ali offers interesting commentary on the previous line, saying that Elijah, Zechariah (Zakariya), John the Baptist (Yahya) and Jesus (Isa) were all spiritually connected. He says that John is referred to as Elijah in the New Testament, and John's father was Zechariah, who, in turn, was Jesus' uncle. Moreover, one of the prophets present at the Transfiguration of Jesus in the New Testament was Elijah. Finally, these four prophets are mentioned together in the line above.

People of Elijah

Muslim scholars have debated in the past over Elijah's place of preaching. Classical commentators such as Ibn Kathir say: This view doesn't entirely fit with the Biblical narrative of Elijah, which says he preached in the kingdom of Israel - a view believed by most mainstream modern Islamic scholars. As is clear from the Qur'anic narrative, we can tell that, whoever the people were, they were worshiping a false idol named Ba'al. Furthermore, it is evident from the Qur'anic narrative that the majority of Elijah's refused to forsake their Ba'al worship and only a few devoted servants of the came to the path of Islam.

Importance of Elijah

Elijah holds a special place for Muslims as one of the prophets mentioned by name in the Qur'an. Many Muslim and non-Muslim scholars and writers, including Martin Lings and Karen Armstrong, have linked Muhammad's event of the ascension through the Heavens to Elijah's ascension on a chariot, recounted in the Hebrew Bible, in 2 Kings. Martin Lings says in his biographical book on the prophet, Muhammad: Karen Armstrong explains, in her book Jerusalem: One City, Three Faiths, the significance of Israelite prophets and the Dome of the Rock:

In the Aggadah and Talmud

Jewish legends about Elijah abound in the aggadah, which is found throughout various collections of rabbinic literature, including the Babylonian Talmud. This varied literature does not merely discuss his life, but has created a new history of him, which, beginning with his death - or "translation" - ends only with the close of the history of the human race. The volume of references to Elijah in Jewish Tradition stands in marked contrast to that in the Canon. As in the case of most figures of Jewish legend, so in the case of Elijah, the Biblical account became the basis of later legend. Elijah the precursor of the Messiah, Elijah zealous in the cause of God, Elijah the helper in distress: these are the three leading notes struck by the Aggadah, endeavoring to complete the Biblical picture with the Elijah legends. His career is extensive, colorful, and varied. He has appeared the world over in the guise of a beggar and scholar.

From the time of Malachi, who says of Elijah that God will send him before "the great and dreadful day" (Mal. 3:23), down to the later stories of the Chasidic rabbis, reverence and love, expectation and hope, were always connected in the Jewish consciousness with Elijah.

Origin

Since, according to the Bible, Elijah lived a mysterious life, the Aggadah naturally did not fail to supply the Biblical gaps in its own way. In the first place, it was its aim to describe more precisely Elijah's origin, since the Biblical (I Kings xvii. 1) "Elijah, who was of the inhabitants of Gilead," was too vague

Three different theories regarding Elijah's origin are presented in the Aggadah literature: (1) he belonged to the tribe of Gad (Midrash Genensis Rabbah lxxi.) (2) he was a Benjamite from Jerusalem, identical with the Elijah mentioned in I Chron. viii:27 (3) he was a priest.

That Elijah was a priest is a statement which is made by many Church fathers also (Aphraates, "Homilies," ed. Wright, p. 314; Epiphanius, "Hæres." lv. 3, passim), and which was afterward generally accepted. In some later works some rabbis speculate that he is to be identified with Phinehas (Pirḳe R. El. xlvii.; Targ. Yer. on Num. xxv. 12)

Mention must also be made of a statement which, though found only in the later Kabbalistic literature (Yalḳuṭ Reubeni, Bereshit, 9a, ed. Amsterdam), seems nevertheless to be very old (see Epiphanius, l.c.). According to this legend Elijah was really an angel in human form, so that he had neither parents nor offspring. See Melchizedek.

Elijah's Zeal for God

, Aleppo, Syria]] In spite of Elijah's many miracles, the mass of the Jewish people remained as godless as before. A midrash tells that they even abolished the sign of the covenant, and the prophet had to appear as Israel's accuser before God (Pirḳe R. El. xxix.).

In the same cave where God once appeared to Moses and revealed Himself as gracious and merciful, Elijah was summoned to appear before God. By this summons he perceived that he should have appealed to God's mercy, instead of becoming Israel's accuser. The prophet, however, remained relentless in his zeal and severity, so that God commanded him to appoint his successor (Tanna debe Eliyahu Zuṭa viii.).

The vision in which God revealed Himself to Elijah gave him at the same time a picture of the destinies of man, who has to pass through "four worlds." This world was shown to the prophet in the form of the wind, since it disappears as the wind; storm () is the day of death, before which man trembles (); fire is the judgment in Gehenna, and the stillness is the last day (Tan., Peḳude, p. 128, Vienna ed.).

Three years after this vision (Seder 'Olam R. xvii.) Elijah was "translated." Concerning the place to which Elijah was transferred, opinions differ among Jews and Christians, but the old view was that Elijah was received among the heavenly inhabitants, where he records the deeds of men (Ḳid. 70; Ber. R. xxxiv. 8), a task which according to the apocalyptic literature is entrusted to Enoch.

But as early as the middle of the 2nd century, when the notion of translation to heaven was very much changed by Christian theologians, the assertion was made that Elijah never entered into heaven proper (Suk. 5a). In later literature paradise is generally designated as the abode of Elijah (compare Pirḳe R. El. xvi.), but since the location of paradise is itself uncertain, the last two statements may be identical.

Elijah in Jewish observance

Elijah's chair

(circumcision) ceremony. The Hebrew inscription reads "This is the chair of Elijah, remembered for Good."]]At Jewish circumcision ceremonies, a chair is set aside for the use of the prophet Elijah. Elijah is said to be a witness at all circumcisions when the sign of the covenant is placed upon the body of the child. This custom stems from the incident at Mount Horeb (): Elijah had arrived at Mount Horeb after the demonstration of Jehovah’s presence and power on Mount Carmel. () God asks Elijah to explain his arrival, and Elijah replies: “I have been very jealous for the Lord, the God of hosts; for the people of Israel have forsaken thy covenant, thrown down thy altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away” (). According to Rabbinic tradition, Elijah's words were patently untrue ( and ), and since Elijah accused Israel of failing to uphold the covenant, God would require Elijah to be present at every covenant of circumcision.

Elijah's cup

In the Talmudic literature, Elijah would visit rabbis to help solve particularly difficult legal problems. Malachi had cited Elijah as the harbinger of the eschaton. Thus, when confronted with reconciling impossibly conflicting laws or rituals, the rabbis would set aside any decision “until Elijah comes.”

One such decision was whether the Passover seder required four or five cups of wine. Each serving of wine corresponds to one of the "four expressions of redemption" in the Book of Exodus:

"I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an out-stretched arm and with great acts of judgment, and I will take you for my people, and I will be your God; and you shall know that I am the Lord your God, who has brought you out from under the burdens of the Egyptians" ().

The next verse, "And I will bring you into the land which I swore to give to Abraham, to Isaac, and to Jacob; I will give it to you for a possession. I am the Lord." () was not fulfilled until the generation following the Passover story, and the rabbis could not decide whether this verse counted as part of the Passover celebration (thus deserving of another serving of wine). Thus, a cup was left for the arrival of Elijah.

In practice, the fifth cup has come to be seen as a celebration of future redemption. Today, a place is reserved at the seder table and a cup of wine is placed there for Elijah. During the seder, the door of the house is opened and Elijah is invited in. Traditionally, the cup is viewed as Elijah’s and is used for no other purpose.

Havdalah

Havdalah is the ceremony that concludes the Sabbath Day (Saturday evening in Jewish tradition). As part of the concluding hymn, an appeal is made to God that Elijah will come during the following week. “Elijah the Prophet, Elijah the Tishbite. Let him come quickly, in our day with the messiah, the son of David.” (). Because of Phinehas zealousness for God, he and his descendants were promised, “a covenant of lasting priesthood” (). Therefore, Elijah is a priest as well as a prophet. Elijah is also equated with the Archangel Sandalphon, whose four wing beats will carry him to any part of the earth. When forced to choose between death and dishonor, Rabbi Kahana chose to leap to his death. Before he could strike the ground, Elijah/Sandalphon had appeared to catch him. Yet another name for Elijah is "Angel of the Covenant"

Rabbi Joshua ben Levi

References to Elijah in Jewish folklore range from short observations (e. g. It is said that when dogs are happy for no reason, it is because Elijah is in the neighborhood) to lengthy parables on the nature of God’s justice.

One such story is that of Rabbi Joshua ben Levi. The rabbi, a friend of Elijah’s, was asked what favor he might wish. The rabbi answered only that he be able to join Elijah in his wanderings. Elijah granted his wish only if he refrained from asking any questions about any of the prophet’s actions. He agreed and they began their journey. The first place they came to was the house of an elderly couple who were so poor they had only one old cow. The old couple gave of their hospitality as best they could. The next morning, as the travelers left, Elijah prayed that the old cow would die and it did. The second place they came to was the home of a wealthy man. He had no patience for his visitors and chased them away with the admonition that they should get jobs and not beg from honest people. As they were leaving, they passed the man’s wall and saw that it was crumbling. Elijah prayed that the wall be repaired and it was so. Next, they came to a wealthy synagogue. They were allowed to spend the night with only the smallest of provisions. When they left, Elijah prayed that every member of the synagogue might become a leader.

Finally, they came to a very poor synagogue. Here they were treated with great courtesy and hospitality. When they left, Elijah prayed that God might give them a single wise leader. At this Rabbi Joshua could no longer hold back. He demanded of Elijah an explanation of his actions. At the house of the old couple, Elijah knew that the Angel of Death was coming for the old woman. So he prayed that God might have the angel take the cow instead. At the house of the wealthy man, there was a great treasure hidden in the crumbling wall. Elijah prayed that the wall be restored thus keeping the treasure away from the miser. The story ends with a moral: A synagogue with many leaders will be ruined by many arguments. A town with a single wise leader will be guided to success and prosperity. “Know then, that if thou seest an evil-doer prosper, it is not always unto his advantage, and if a righteous man suffers need and distress, think not God is unjust.”

Rabbi Eliezer

The Elijah of legend did not lose any of his ability to afflict the comfortable. The case of Rabbi Eliezer son of Rabbi Simon ben Yohai is illustrative. Once, when walking a beach, he came upon a hideously ugly man–the prophet in disguise. The man greeted him courteously, “Peace be with thee, Rabbi.” Instead of returning the greeting, the rabbi could not resist an insult, “How ugly you are! Is there anyone as ugly as you in your town?” Elijah responded with, “I don’t know. Perhaps you should tell the Master Architect how ugly is this, His construction.” The rabbi realized his wrong and asked for pardon. But Elijah would not give it until the entire city had asked for forgiveness for the rabbi and the rabbi had promised to mend his ways.

Lilith

Elijah was always seen as deeply pious, it seems only natural that he would be pitted against an equally evil individual. This was found in the person of Lilith. Lilith in legend was the first wife of Adam. She rebelled against Adam, the angels, and even God. She came to be seen as a demon and a witch.

Elijah encountered Lilith and instantly recognized and challenged her, "Unclean one, where are you going?" Unable to avoid or lie to the prophet, she admitted she was on her way to the house of a pregnant woman. Her intention was to kill the woman and eat the child.

Elijah pronounced his malediction, "I curse you in the Name of the Lord. Be silent as a stone!" But, Lilith was able to make a bargain with Elijah. She promises to "forsake my evil ways" if Elijah will remove his curse. To seal the bargain she gives Elijah her names so that they can be posted in the houses of pregnant women or new born children or used as amulets. Lilith promises, "where I see those names, I shall run away at once. Neither the child nor the mother will ever be injured by me."

Other traditions

Prophet saint

Icon of the Prophet Elias (12th century, Pskov school. Tretyakov Gallery, Moscow).]]

In Western Christianity, the Prophet Elijah is commemorated as a saint with a feast day on 20 July by the Roman Catholic Church and the Lutheran Church - Missouri Synod. Catholics believe that he was unmarried, celibate.

In the Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite, he is commemorated on the same date (in the 21st century, Julian Calendar 20 July corresponds to Gregorian Calendar 2 August). He is greatly revered among the Orthodox as a model of the contemplative life. He is also commemorated on the Orthodox liturgical calendar on the Sunday of the Holy Fathers (the Sunday before the Nativity of the Lord).

Carmelite tradition

In , Elijah returns from his stay with the widow of Zarephath to confront Ahab and announce the end of the drought. He encounters Obadiah and orders him back to Ahab to announce his return. Obadiah is reluctant to comply for Elijah has just spent several years in hiding from a determined search by the king. Obadiah is afraid that Elijah will disappear again leaving him to face the king’s wrath. After the confrontation on Mt. Carmel, Elijah will again avoid a determined search by Jezebel by going to the Sinai wilderness. After the confrontation over Naboth’s vineyard, Elijah will disappear from the record completely and not reappear until the confrontation with Ahaziah in 2nd Kings.

Elijah is revered as the spiritual Father and traditional founder of the Catholic religious Order of Carmelites. In addition to taking their name from Mt. Carmel where the first hermits of the order established themselves, the Calced Carmelite and Discalced Carmelite traditions pertaining to Elijah focus upon the prophet’s withdrawal from public life. The medieval Carmelite Book of the First Monks offers some insight into the heart of the Orders' contemplative vocation and reverence for the prophet.

The prophet Elijah's feastday is celebrated on July 20 of the Carmelite Liturgical Calendar.

Elijah in other faiths

In Latter-day Saint perspective

The Church of Jesus Christ of Latter-day Saints also acknowledges Elijah as a prophet. Latter-day Saints believe that the Malachi prophecy of the return of Elijah was fulfilled on April 3, 1836 when Elijah visited the prophet and founder of the church, Joseph Smith, Jr., along with Oliver Cowdery, in the Kirtland Temple as a resurrected being. This event is chronicled in The Doctrine and Covenants Section 110 (The Church of Jesus Christ of Latter-day Saints) verses 13-16:

After this vision had closed, another great and glorious vision burst upon us; for Elijah the prophet, who was taken to heaven without tasting death, stood before us, and said: Behold the time has fully come, which was spoken of by the mouth of Malachi—testifying that he [Elijah] should be sent, before the great and dreadful day of the Lord come—To turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse—Therefore, the keys of this dispensation are committed into your hands; and by this ye may know that the great and dreadful day of the Lord is near, even at the doors.

This experience forms the basis for the church's focus on genealogy and family history and belief in the eternal nature of marriage and families.

Latter-day saints make a difference between the personal name Elijah and the title Elias however, and thus also accept John the Baptist as having the "spirit of Elias".

In Bahá'í

In the Bahá'í Faith, the Báb, founder of The Bábí Faith, is believed to be the return of Elijah and John the Baptist. Both Elijah and John the Baptist are considered to be Lesser Prophets, whose stations are below that of a Manifestation of God such as Jesus Christ, Buddha, Muhammad, the Báb or Bahá'u'lláh. The Báb is buried on Mount Carmel, where Elijah had his confrontation with the prophets of Baal.

In Eastern European

folklore among the Slavs incorporating pre-Christian motifs in the beliefs and rites regarding him in Slavic culture.]] As Elijah was described as ascending into heaven in a fiery chariot, the Christian missionaries who converted Slavic tribes likely found him an ideal analogy for Perun, the supreme Slavic god of storms, thunder and lightning bolts. In many Slavic countries Elijah is known as Elijah the Thunderer (Ilija Gromovnik), who drives the heavens in a chariot and administers rain and snow, thus actually taking the place of Perun in popular beliefs.

In one Eastern-European folklore tale, Elijah is portrayed in his "Thunderer" persona:

Once Jesus, the prophet Elijah, and St. George were going through Georgia. When they became tired and hungry they stopped to dine. They saw a Georgian shepherd and decided to ask him to feed them. First, Elijah went up to the shepherd and asked him for a sheep. After the shepherd asked his identity Elijah said that, he was the one who sent him rain to get him a good profit from farming. The shepherd became angry at him and told him that he was the one who also sent thunderstorms, which destroyed the farms of poor widows. (After Elijah, Jesus and St. George attempt to get help and eventually succeed).

In Greece, churches dedicated to the Prophet Elijah are often built on mountain tops; this is believed to have resulted from a conflation of Elijah (Greek Helias) with the Sun-God Helios. See Elias for further discussion.

Holy Piby

In the Holy Piby, God enters into a dead man and becomes alive, then calls himself Elijah.

Controversies

Miracle of the ravens

The ravens that fed Elijah by the brook Cherith have been queried. The Hebrew text at uses the word , which means ravens, but with a different vocalization might equally mean Arabs. The Septuagint has , ravens, and other traditional translations followed. When, centuries later, vowel points were added to the Hebrew text, they also were those for the ravens interpretation.

Alternatives have been proposed for many years; for example Adam Clarke treats it as a discussion already of long standing. Objections to the traditional translation are that ravens are ritually unclean (see ) as well as physically dirty; it is difficult to imagine any method of delivery of the food which is not disgusting. The parallelism with the incident that follows, where Elijah is fed by the widow, also suggests a human, if mildly improbable, agent.

Prof. John Gray chooses Arabs, saying "We adopt this reading solely because of its congruity with the sequel, where Elijah is fed by an alien Phoenician woman." His translation of the verses in question is:

And the word of Jehovah came to Elijah saying, Go hence and turn eastward and hide thyself in the Wadi Kerith east of the Jordan, and it shall be that thou shalt drink of the wadi, and I have commanded the Arabs to feed thee there. And he went and did according to the word of Jehovah and went and dwelt in the Wadi Kerith east of the Jordan. And the Arabs brought him bread in the morning and flesh in the evening and he would drink of the wadi.

Ascension into the heavens

In some Christian interpretations, the Gospel of John quotes Jesus as saying that none have gone to heaven other than the Son of Man (Jesus Himself) (). Accordingly, some Christians believe that Elijah was not assumed into heaven but simply transferred to another assignment either in Heaven or with King Jehoram of Judah. The rabbinical Seder Olam explains that the letter was delivered seven years after his assumption. This is also a possible explanation for some variation in manuscripts of Josephus' Antiquities of the Jews when dealing with the contradiction between the assumption and the letter to Jehoram. Others have argued that Elijah was only "caught away" such as Philip in Acts 8:39 John Lightfoot reasoned that it must have been a different Elijah.

Return

Centuries after his departure, the Jewish nation awaits the coming of Elijah to precede the coming of the Messiah. For many Christians, this belief is referenced in Matthew's gospel, where Jesus Christ is interpreted as teaching that the Elijah who was to come was John the Baptist (). Further argument for John the Baptist as Elijah hinges on two critical scriptures in Matthew 11:10, 14. Verse 10 is said to correlate with Malachi 3:1 and verse 14 to correlate with Malachi 4:5-6.

The Church of Jesus Christ of Latter-day Saints believes that Elijah returned on April 3, 1836 in an appearance to Joseph Smith and Oliver Cowdery, fulfilling the prophecy in Malachi.

The Bahá'í Faith believes Elijah returned as the Biblical Prophet John the Baptist and as the Báb who founded the Bábí Faith in 1844.

Elijah in arts and literature

Perhaps the best-known representation of the story of Elijah is Felix Mendelssohn's oratorio "Elijah". The oratorio chronicles many episodes of Elijah's life, including his challenge to Ahab and the contest of the gods, the miracle of raising the dead, and his ascension into heaven. Composed and premiered in 1846, the oratorio was criticized by members of the New German School but nonetheless remains one of the most popular Romantic choral-orchestral works in the repertoire.

In Orlando Furioso, the English knight Astolfo flies up to the moon in Elijah's flaming chariot.

In Melville's Moby-Dick, Elijah appears as a vagrant to admonish Ishmael and Queequeg about sailing with Ahab; he prophesizes that all shall perish (on the Pequod) but one.

Elijah Rock is a traditional Christian spiritual about Elijah, also sometimes used by Jewish youth groups.

"Go Like Elijah" is a song by the American rock-pop-jazz songwriter Chi Coltrane.

Lorenzetto created a statue of Elijah with assistance of the young sculptor Raffaello da Montelupo, using designs by Raphael.

The Fifth Mountain by Paulo Coelho is based on the story of Elijah

Christian metal band Disciple released the song "God of Elijah" on their 2001 album By God. The theme of the song is the challenge Elijah placed against Ahab between Baal and the God of Israel.

The roots-fusion band Seatrain records, on the albums of the same name (1970), bandmember Peter Rowans song Waiting for Elijah, alluding to Elijahs second coming, see Old Testament references above.

From 1974 to 1976 Philip K. Dick believed himself to be possessed by the spirit of Elijah. He later included Elijah(as Elias Tate) in his novel "The Divine Invasion."

On Ryan Adams' 2005 album 29 (album) the song "Voices" speaks of Elijah, alluding to Elijah being the prophet of destruction.

In 1996, Robin Mark created a praise song entitled Days of Elijah.

Cormac McCarthy's post-apocalyptic novel The Road (2006) features an old man who ambiguously refers to himself as Ely.

The popular movie Chariots of Fire is a reference to Elijah's death.

Elijah was played by John Hoyt in the 1953 film Sins of Jezebel.

See also

St. Elijah's Church (disambiguation), for churches dedicated to Elijah

Carmelites

Theophoric name

Elias

References

Bibliography

Elijah: Prophet of Carmel, by Jane Ackerman, ICS Publications, 2003. ISBN 0-935216-30-8

History

Miller, J. M. and J. H. Hayes. A History of Ancient Israel and Judah. Louisville, KY: Westminster John Knox Press, 2004. ISBN 0-664-22358-3

Folklore and tradition

Bialik, H. N. and Y. H Ravnitzky. eds. The Book of Legends: Sefer Ha-Aggadah. New York: Schocken Books, 1992. ISBN 0-8052-4113-2

Ginzberg, Lewis. Legends of the Bible. Philadelphia: Jewish Publication Society of America, 1956.

Schwartz, Howard. Tree of Souls: The Mythology of Judaism. Oxford: Oxford University Press, 2004. ISBN 0-19-508679-1

Wolfson, Ron and Joel L. Grishaver. Passover: The family Guide to Spiritual Celebration. Woodstock, VT: Jewish Lights Publishing, 2003. ISBN 1-58023-174-8

Children's literature

Aronin, Ben and Shay Rieger. The Secret of the Sabbath Fish. Philadelphia: Jewish Publication Society of America, 1978. ISBN 0-8276-0110-7

Goldin, Barbara. Journeys with Elijah: Eight Tales of the Prophet. New York: Harcourt Brace, 1999. ISBN 0-15-200445-9

Jaffe, Nina. The Mysterious Visitor: Stories of the Prophet Elijah. New York: Scholastic Press, 1997. ISBN 0-590-48422-2

Jaffe, Nina. The Way Meat Loves Salt: A Cinderella Tale from the Jewish Tradition. New York: Holt Publishing, 1998. ISBN 0805043854

Silverman, Erica. Gittel's Hands. Mahwah, NJ: BridgeWater Books, 1996. ISBN 0-8167-3798-3

Sydelle, Pearl. Elijah's Tears: Stories for the Jewish Holidays. New York: Holt Publishing, 1996. ISBN 0-8050-4627-5

Thaler, Mike. Elijah, Prophet Sharing: and Other Bible Stories to Tickle Your Soul. Colorado Springs, CO: Faith Kids Publishing, 2000. ISBN 0-7814-3512-9

Scheck, Joann. The Water That Caught On Fire. St. Louis, Missouri: Concordia Publishing House: ARCH Books, 1969. (59-1159)

References in the Qur'an

Mission of Elijah: , Praise for Elijah: ,

External links

Legends of the Jews by Louis Ginzberg. The legends of Elijah.

Jewish Encyclopedia: Elijah

Dictionary of the History of Ideas: Cosmic Voyages - Mentions (in passing) the story of Elijah being carried up to heaven in a flaming chariot as an inspiration for human flight

Elijah by Rob Bradshaw Extensive dictionary style article.

LDS Bible Dictionary Entry on Elijah

Edith Stein on Elijah in Carmelite spirituality

Founder Statue in St Peter's Basilica

Holy, Glorious Prophet Elijah Orthodox icon and synaxarion

Prophet Ilyas

The Story of Ilyas (Elias)

Category:Books of Kings Category:Hebrew Bible people Category:Old Testament saints Category:People celebrated in the Lutheran liturgical calendar Category:Prophets of Islam