Elisha and Old Testament Houses
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Bereaved Mothers and Masculine Queens: the Political Use of Maternal Grief in 1–2 Kings
Open Theology 2020; 6: 407–422 Women and Gender in the Bible and the Biblical World Cat Quine* Bereaved Mothers and Masculine Queens: The Political Use of Maternal Grief in 1–2 Kings https://doi.org/10.1515/opth-2020-0120 received April 27, 2020; accepted June 1, 2020 Abstract: Recent research demonstrates that maternal grief functions paradigmatically to epitomize despair and sorrow in the Hebrew Bible. These literary uses of maternal grief reinforce the stereotype of womanhood, defined by devotion to children and anguish at their loss. In 1–2 Kings, narratives about unnamed bereaved mothers are used politically to create a contrast with named biblical queens who lose their sons but never grieve for them. Although 1–2 Kings names the queen mothers alongside the male rulers, these mothers have no agency or when they do, they act more like men than women. Neo-Assyrian inscriptions attest the masculinity of royal female power, and this article argues that conceptions of royal female power in Judah were similar. By contrasting the masculine queens with stereotyped “real men” and “real women,” traditional gender performances literarily overcome the institution of queenship. While the queens are polemicized, unnamed mothers emerge as the female heroes of Kings. Royal female power is demoted beneath reproductive ability and emotional responses to children, while the gender fluidity of royal power is circumscribed. Keywords: maternal grief, masculinity, queens, gender, politics Despite its masculine title, 1–2 Kings displays a surprising amount of interest in bereaved mothers. Five narratives about unnamed bereaved mothers seeking help, restitution, or justice for their dead child are found therein (1 Kgs 3:16–28; 14:1–18; 17:17–24; 2 Kgs 4:8–37; 6:24–32). -
The Facts of Life Before God and the Prophetic Peculiarity
Josef Forsling The Facts of Life before God and the Prophetic Peculiarity Three Illness Narratives of the Hebrew Bible The Hebrew Bible (Old Testament) is a canonical text for many including its por- trayals of illness. This article explores the narrative representation of illness in three longer narratives in the Hebrew Bible by means of a close reading. The narratives are all legends of some sort and involve terminal or impossible illnesses and the prophet. In 2 Kings 4 the story revolves around illness as an enigma and involves the motifs of hospitality, responsibility, and empowerment in an ever expanding plot. In 2 Kings 5 leprosy as an incurable disease stands at the center and the story develops through several contrasting motifs including greatness, simplicity, and humility. In 2 Kings 20/Isaiah 38 illness is a death warrant leading to bitterness, and the story probes the necessity and honesty of prayer. Two com- mon traits in the narratives are prayer and argument as a response to illness, and the status of the prophet as a health care consultant. 1. Introduction In her article “Hope in Hard Times: Moments of Epiphany in Illness Narra- tives,” Marylin Chandler McEntyre starts by relating a few episodes about nov- elist and poet Reynold Price and his fight against cancer. Among the things she writes is the following Most of it [Price’s autobiographical A Whole New Life] – exquisitely written though it is – is unsensational. But Price does record a few remarkable, life-changing mo- ments, the encounter with Jesus being the most dramatic [having been just re- lated]. -
The Elisha Stories As Saints’ Legends
The Journal of Hebrew Scriptures ISSN 1203-1542 http://www.jhsonline.org and http://purl.org/jhs Articles in JHS are being indexed in the ATLA Religion Database, RAMBI, and BiBIL. Their abstracts appear in Religious and Theological Abstracts. The journal is archived by Library and Archives Canada and is accessible for consultation and research at the Electronic Collection site maintained by Library and Archives Canada (for a direct link, click here). VOLUME 8, ARTICLE 5 YAEL SHEMESH, THE ELISHA STORIES AS SAINTS’ LEGENDS 1 JOURNAL OF HEBREW SCRIPTURES 2 THE ELISHA STORIES AS SAINTS’ LEGENDS YAEL SHEMESH, DEPARTMENT OF BIBLE, BAR-ILAN UNIVERSITY, ISRAEL The present article seeks to define the literary genre of the Elisha cycle of stories. Let me state at the outset that I agree with the widespread view that these tales are intended to praise Elisha and belong to the genre of Saints’ legends or prophetic hagiography.1 But many have challenged this classification, which has generally been made intuitively and not been backed by solid proofs;2 some scholars have assigned all or some of the stories to different categories. What is more, in recent years we have been increasingly exposed to the argument that one or another of the Elisha stories, or even the entire cycle, is critical of the prophet, as a subversive reading of the text makes clear. For this reason, before I defend the genre assignment I accept I will review and refute the opinions voiced by various scholars (Part I). Next I will parry the contention that the Elisha stories disparage the prophet (Part II). -
Background Characters in the Old Testament
Background Characters in the Old Testament Gehazi: Missing the Mark Lesson #12 for December 18, 2010 Scriptures: Genesis 39:4-6; 2 Kings 4; 5; 8:1-6; Jeremiah 9:23,24; John 13:1-17; 1 Timothy 6:10. 1. This lesson covers the biblical history of a man who apparently had great opportunities for service but threw it all away in his greed for money. 2. We know nothing about Gehazi’s background. We do not know what kind of family he came from or how he was called by Elisha. Everything we know about him is found in 2 Kings 4; 5; and 8:1-6. 3. But, Gehazi was in a very enviable position. He had the privilege of associating with one of the greatest prophets of all time. He saw many miracles. He may even have known Elijah. Remember that Elijah had been swept up to heaven in a fiery chariot while walking beside Elisha! (2 Kings 2:1-18) When Elisha asked for a double portion of Elijah’s spirit, (Deuteronomy 21:17; 2 Kings 2:9) he was just asking for the portion usually given to the firstborn son. The firstborn son was expected to care for the parents in their old age. 4. Elisha’s ministry may not have been as fiery and glamorous as Elijah’s. But, raising someone from the dead certainly was pretty impressive! (2 Kings 4:32-37) Following the example of Elijah, Elisha took prime responsibility for the schools of the prophets which by that time had expanded to six different institutions across the nation. -
The Miracles of Elijah and Elisha
THE MIRACLES OF ELIJAH AND ELISHA Context At the center of the fertility cults of ancient Canaan was the desire to have children, not only for the survival of the family and the inheritance, but also because it was a gift from the deity. Barrenness was a reproach; to die childless was a curse. One can recall the words of Rachel, "Give me children or I die" (Gen. 30:1). Oracles at the sanctuary often foretold the birth of a child, both in the Bible accounts and in the texts of Ugaritic. In the Canaanite material the deity promises Keret sons and daughters. The sons would be most important, because only they could carry on the name, the inheritance, and the possessions of the family; and they would be able to defend the family in strife and ensure the prosperity of the clan. Also, men had to take care of the funeral rites in the pagan world, supplying food for the dead in their graves. If a family had one son, that was a blessing; but if anything happened to that son, the hope of the family would be gone. Text In 1 Kings 17 we read how the prophet Elijah was staying with a widow in the Canaanite town of Zarepath. He had rewarded their hospitality and faith by the miracle of the grain and the oil, showing that it was Yahweh and not Baal who could provide these products. In time the son of the widow became ill, and his situation became worse and worse, until he stopped breathing altogether. -
The Focus of Elisha's Ministry on Atypical, Faithful Individuals
LIBERTY BAPTIST THEOLOGICAL SEMINARY THE FOCUS OF ELISHA’S MINISTRY ON ATYPICAL, FAITHFUL INDIVIDUALS A MASTER ’S THESIS SUBMITTED TO DR. GARY YATES IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR COMPLETION OF THE COURSE , THES 690 THESIS DEFENSE BY EUNICE CHUNG LYNCHBURG , VIRGINIA MARCH 19, 2014 Table of Contents I. Introduction. .1 The Books of Kings . .3 History of Elisha Scholarship . .5 Categorization of Biblical Narratives. .7 Conclusion . 8 II. The Elisha Narrative. .9 His Calling. .9 The Succession . 11 A Double Portion of the Spirit . .13 His Death . 16 Conclusion . .17 III. Israel’s Apostasy . .18 The History and Saturation of Apostasy in Israelite Society . 19 The Disobedience of the Kings . 22 The Unfaithfulness of the People . 25 Conclusion . .30 IV. Elisha and His Interaction with Women. 32 The Widow and Her Oil . .34 The Shunammite Woman . 37 Conclusion . .44 V. Elisha and Naaman. .45 Syria/Israel Relations During Elisha’s Ministry. 45 ii Naaman . .49 Significant Minor Characters . 53 Yahweh’s Heart for All Peoples . .56 Conclusion . .57 VII. Conclusion. .59 BIBLIOGRAPHY. .62 1 I. Introduction Elisha is heralded as one of the greatest prophets of the Old Testament. As a prophet, Elisha reveals God’s desire for the people of Israel to live under covenant faithfulness before Him. In doing so, he stands as the intermediary between God and Israel. “Prophets intercede for people by virtue of their position. Their summons locates them between Yhwh and people, identified with both.” 1 Elisha emerges from the powerful ministry of his predecessor, boldly asking for twice the spirit Elijah possessed during his ministry. -
Revista Summa Sapientiae REVISTO
WYQQE 7%4-)28-%) WYQQE 7%4-)28-%) Editor-Chefe A ReDvri.s tAan Sdurémm Ricar dSoa pFieontsiêacea éd aa pSuilbvlia cFaaçcãould oaędcei aIntl dearn Faaciconualdl aCdidea Idnet Verinva, cBioransail Cidade Viva e reĚete o compromisso desta instituição na disseminação de um debate acadêmico atualizado e de alta qualidade EditorEnad áitreorae- dChefesa sAd Ciêjunn ciatos sH umanas. A Revista enfatiza temas de Teologia e de áreas aęns. MDr.s . AndréThiago Ricardo de Me dFonsêeiros D cau tdara , SilvaFacu ldFaculdadeade Inter nInternacionalacional Cida dCidadee Viva ,Viva, Bras iBrasill EditoresECdointoser-lhCo hAdjuntos eEfdei torial Ms. Thiago de Medeiros Dutra, Faculdade Internacional Cidade Viva, Brasil Dr. AIranqduréit aRni cdared Oo liFvoenisrêa cCa admai nhSilav, aUn Faivcueldrsaiddaed Inte Feerdnearcaionl daal P Cairdaaídbea ,V Birvaas, iBl rasil Dr. Sérgio Augusto de Queiroz, Faculdade Internacional Cidade Viva, Brasil ConselhoEditDorr. eCsle Adv eEditorialrtjounn Rtodsrig ues Fernandes, Faculdade Internacional Cidade Viva, Brasil Ms. Thiago de Med eiros Dutra, Faculdade Internacional Cidade Viva, Brasil DDr.ra .Iraquitan Maria M aderc oOlivenieteira Fe Caminha,rnandes, CUniversidadeentro Univers Fedeitáriora d l eda Jo Paão raíba,Pesso Braa, B silra s il ConDDr.srea .lSé hJoo rgiose Evâ dAugustonitaor dai alS ildeva Que, Un iroz,ivers idFaculdadeade Estad Internacionalual da Paraíba Cidade, Brasil Viva, Brasil DDr.r. ECledwa ver rtond Jo Rodriguewn Stetze s r,Fe B rnandeilly Gra s,h aFaculdadem Center, E InternacionalUA Cidade Viva, Brasil Dr. Iraquitan de Oli veira Caminha, Universidade Federal da Paraíba, Brasil Dra.Dr. C Mariaraig O MarconieĴ, Trinityte E vFean rnandegelica s,l D iCentrovinity UniversitárioSchool, EUA de João Pessoa, Brasil Dr. Sérgio Augusto de Queiroz, Fa culdade Internacional Cidade Viva, Brasil MDrsa.