View source for Elijah

{{short description|Biblical prophet}}
{{About|the prophet|other uses|Elijah (disambiguation)}}
{{distinguish|Elisha|Elishah}}
{{Use dmy dates|date=May 2021}}
{{Infobox saint
| honorific_prefix    =
| name                = Elijah
| honorific_suffix    =
| image               = Giovanni Girolamo Savoldo, Elijah Fed by the Raven, c. 1510, NGA 46134.jpg
| imagesize           = 
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| caption             = ''Elijah Fed by the Raven'' by [[Giovanni Girolamo Savoldo]], {{Circa|1510}}
| titles              = {{ubl|Prophet|Father of Carmelites}}
| birth_name          =
| birth_date          = {{Circa|900 BC}}<ref name="Cline">{{cite web|title=Biography of Elijah, Old Testament Prophet|url=https://www.learnreligions.com/elijah-profile-and-biography-248833|first=Austin|last=Cline|date=25 July 2019|website=Learn Religions|publisher=Dotdash Meredith|access-date=17 July 2020}}</ref>
| birth_place         = possibly [[Tishbe]]
| home_town           = 
| residence           = 
| venerated_in        = {{ubl|[[Judaism]]|[[Christianity]]|[[Islam]]|[[Druze faith]]<ref name="Swayd 2015 77">{{cite book |title=Historical Dictionary of the Druzes |first=Samy |last= Swayd |year= 2015 |isbn=  9781442246171 |page = 77 |publisher=Rowman & Littlefield |quote=since Elijah was central to Druzism, one may safely argue that the settlement of Druzes on Mount Carmel had partly to do with Elijahʼs story and devotion. Druzes, like some Christians, believe that Elijah came back as John the Baptist}}</ref>
}}
| beatified_date      = 
| beatified_place     = 
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| canonized_date      = 
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| feast_day           = 20 July {{small|([[Catholic Church]],<ref name="St. Elijah the Prophet">{{cite web |title=St. Elijah the Prophet |date=21 November 2014 |url=http://www.carmelite.org/carmelite-spirituality/saints-of-carmel/st-elijah-prophet |access-date=17 July 2020 |archive-date=3 June 2021 |archive-url=https://web.archive.org/web/20210603095934/https://www.carmelite.org/carmelite-spirituality/saints-of-carmel/st-elijah-prophet |url-status=dead }}</ref> [[Eastern Orthodox Church]],<ref>{{cite web |title=The Glorious Prophet Elias (Elijah) |url=http://stelias.ia.goarch.org/about_us/patron_saint |access-date=17 July 2020}}</ref> and the [[Lutheran Church–Missouri Synod]]<ref name="Calendar of Saints Lutheran">[[Calendar of Saints (Lutheran)]]</ref>)}}
| attributes          = 
| patronage           = {{Hlist|[[Carmelite Order]]<ref name="St. Elijah the Prophet" />|[[11th Guards Air Assault Brigade]]|[[Bosnia and Herzegovina]]<ref>{{cite web|title=Prophet Elijah|url=https://www.saintsfeastfamily.com/copy-of-st-apollinaris-july-20}}</ref>|[[Druze people]]<ref name="Fukasawa 2017 310">{{cite book|title=Religious Interactions in Europe and the Mediterranean World: Coexistence and Dialogue from the 12th to the 20th Centuries|first=	Katsumi|last=Fukasawa|year=2017| isbn=9781351722179| page =310|publisher=Taylor & Francis|quote=}}</ref>|[[Haifa]]<ref name="Mansour 2008 14">{{cite book|title=Waiting for the Dawn: An Autobiography|first=Atallah |last=Mansour|year=2008| isbn=9780436272585| page =14|publisher=The University of Michigan Press|quote= Perhaps this is because the patron saint of Haifa and Mount Carmel is a biblical figure recognised by the entire population of Palestine - Elijah.}}</ref>|[[Mount Carmel]]<ref name="Mansour 2008 14"/>|[[Melkite Greek Catholic Archeparchy of Akka]]}}
| issues              = 
| suppressed_date     = 
| suppressed_by       = 
| influences          = 
| influenced          = [[Elisha]]
| tradition           = 
| major_works         = 
}}

'''Elijah''' ({{IPAc-en|ɪ|ˈ|l|aɪ|(|d|)|ʒ|ə}} {{respell|ih|LEYE|jə}} or {{respell|ih|LEYE|zhə}}){{efn|{{langx|he|אֵלִיָּהוּ|ʾĒlīyyāhū|My [[El (deity)|God]] is [[Yahweh]]/[[YHWH]]}};<ref>{{cite book |title= The Old Testament: A Historical and Literary Introduction to the Hebrew Scriptures
|first1=Michael David |last1=Coogan |publisher= Oxford University Press |location= Oxford, England |year= 2006 |isbn= 9780195139105 |page= 304}}</ref><ref>{{cite encyclopedia |last=Sperling |first=S. David |editor-last=Skolnik |editor-first=Fred  |encyclopedia=Encyclopaedia Judaica |title=Elijah |edition=2 |year=2007 |publisher=Thomson Gale |volume=6 |isbn=978-0-02-865934-3 |pages=331}}</ref><ref>{{cite book |title= The Oxford Bible Commentary |first1= John |last1=Barton |first2=John |last2=Muddiman |publisher= Oxford University Press |location= Oxford, England |year= 2007 |isbn= 9780199277186 |page= 246 |contribution=Elijah}}</ref> {{langx|grc|Ἡλίας|Elías}}; {{langx|syr|ܐܸܠܝܼܵܐ|Elyāe}}; {{langx|ar|إلياس|Ilyās}}, or {{langx|ar|label=none|إليا|Ilyā}}.}} or '''Elias''' ("My [[El (deity)|God]] is [[Yahweh]]/[[Tetragrammaton|YHWH]]") was a [[prophet]] and [[Miracle Worker (disambiguation)|miracle worker]] who lived in the [[Kingdom of Israel (Samaria)|northern kingdom of Israel]]<ref>{{cite book |last=Yonge |first=Charlotte Mary |date=1859 |title=The Chosen People |chapter=The Kingdom of Samaria |edition=5th |url=http://biblehub.com/library/yonge/the_chosen_people/lesson_viii_the_kingdom_of.htm |author-link=Charlotte Mary Yonge}}</ref> during the reign of King [[Ahab]] (9th century BC), according to the [[Books of Kings]] in the [[Hebrew Bible]]. 

In 1 Kings 18, Elijah defended the worship of the Hebrew deity [[Yahweh]] over that of the Canaanite deity [[Baal]]. God also performed many miracles through Elijah, including [[resurrection]], bringing fire down from the sky, and [[entering heaven alive|ascending to heaven alive]].<ref name="2 Kings 2:11">[[2 Kings 2:11]]</ref> He is also portrayed as leading a school of prophets known as "the sons of the prophets."<ref>{{bibleverse|2 Kings|2:3|9}}</ref> Following Elijah's ascension, his disciple and devoted assistant [[Elisha]] took over as leader of this school. The [[Book of Malachi]] prophesies Elijah's return "before the coming of the great and terrible day of the {{Lord}},"<ref>[[Malachi 4:5]]</ref> making him a harbinger of the [[Messiah in Judaism|Messiah]] and of the [[eschatology|eschaton]] in various faiths that revere the Hebrew Bible. References to Elijah appear in [[Sirach]], the [[New Testament]], the [[Mishnah]] and [[Talmud]], the [[Quran]], the [[Book of Mormon]], and [[Baháʼí Faith|Baháʼí]] writings. Scholars generally agree that a historical figure named Elijah existed in ancient Israel, though the biblical accounts of his life are considered more legendary and theologically reflective than historically accurate.

In Judaism, Elijah's name is invoked at the weekly [[Havdalah]] rite 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]]. According to some Jewish interpretations, Elijah will return during the End of Times.<ref>{{cite web| url = https://www.chabad.org/library/article_cdo/aid/1069796/jewish/Elijah-Heralding-the-Redemption.htm| url-status = dead| archive-url = https://web.archive.org/web/20170901010155/http://www.chabad.org/library/article_cdo/aid/1069796/jewish/Elijah-Heralding-the-Redemption.htm| archive-date = 1 September 2017| title = Elijah Heralding the Redemption - Moshiach 101}}</ref> The Christian [[New Testament]] notes that some people thought that [[Jesus]] was, in some sense, Elijah,<ref>{{bibleref2|Matthew|16:14|NIV}} & {{bibleref2|Mark|8:28|NIV}}.</ref> but it also makes clear that [[John the Baptist]] is "the Elijah" who was promised to come in [[Malachi 3:1]]; [[Malachi 4:5|4:5]].<ref>For John the Baptist as Elijah, see {{bibleref2|Luke|1:11–17|NIV}} & {{bibleref2|Matthew|11:14;17:10–13|NIV|multi=yes}}.</ref> According to accounts in all three of the [[Synoptic Gospels]], Elijah appeared with [[Moses]] during the [[Transfiguration of Jesus]].

[[Elijah in Islam]] appears in the Quran as a [[prophets and messengers in Islam|prophet and messenger of God]], where his biblical narrative of preaching against the worshipers of [[Baal]] is recounted in a concise form.<ref>{{cite book |last=Tottoli |first=Roberto|editor1=Jane Dammen McAuliffe |date=2002 |title=Encyclopaedia of the Qurʾān|volume=Two|chapter=Elijah |url=https://archive.org/details/EncyclopaediaOfTheQuranVol.2eI |location=Boston |publisher=Brill |pages=[https://archive.org/details/EncyclopaediaOfTheQuranVol.2eI/page/n15 12]–13 }}</ref> Due to his importance to Muslims, Catholics, and Orthodox Christians, Elijah has been venerated as the [[patron saint]] of [[Bosnia and Herzegovina]] since 1752.

== Biblical accounts ==
[[File:Kingdoms of Israel and Judah map 830.svg|thumb|Map of [[Israel]] as it was in the 9th&nbsp;century BC. '''Blue''' is the Kingdom of Israel. '''Golden yellow''' is the Kingdom of Judah.<ref name=Peraea-etc/>]]

According to the Bible, by the 9th&nbsp;century BC, the [[Kingdom of Israel (united monarchy)|Kingdom of Israel]], once united under [[Solomon]], had been divided into the northern [[Kingdom of Israel (Samaria)|Kingdom of Israel]] and the southern [[Kingdom of Judah]] (which retained the historical capital of Jerusalem along with its [[Temple in Jerusalem|Temple]]). [[Omri]], King of Israel, continued policies dating from the reign of [[Jeroboam]], contrary to religious law, 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 [[Levite]]s, and allowing or encouraging temples dedicated to [[Baal]], an important deity in [[ancient Canaanite religion]].<ref>{{cite book |last=Kaufman |first= Yehezkel |year=1956 |article=The Biblical Age |pages=53–56 |editor=Schwarz, Leo W. |title=Great Ages and Ideas of the Jewish People |place=New York, NY |publisher=Modern Library}}</ref><ref>{{cite book |last=Raven |first= John H. |year=1979 |title=The History of the Religion of Israel |pages=281 |place=Grand Rapids, MI |publisher=Baker Book House}}</ref> Omri achieved domestic security with a marriage alliance between his son [[Ahab]] and princess [[Jezebel]], a worshipper of Baal and the daughter of the king of [[Sidon]] in [[Phoenicia]].{{efn|[[Psalm 45]], sometimes viewed as a wedding song for Ahab and Jezebel, may allude to this union and its problems: "Hear, Oh daughter, consider, and incline your ear; forget your people and your father's house; and the king will desire your beauty. Since he is your lord, bow to him; the people of Tyre will sue your favor with gifts."<ref>{{bibleverse| |Psalms|45:10–12|HE}}</ref> See: Smith (1982)<ref>{{cite book |last=Smith |first= Norman H. |year=1982 |article=I Kings |editor1-link=George Arthur Buttrick |editor1=Buttrick, George A. |display-editors=etal |title=The Interpreter's Bible |volume=3 |page=144 |place=Nashville, TN |publisher=Abingdon Press}}</ref>}} These solutions brought security and economic prosperity to Israel for a time,<ref>{{cite book |last1=Miller |first1= J.M. |last2=Hayes |first2= J.H. |year=2006 |title=A History of Ancient Israel and Judah |place=Louisville, KY |publisher=Westminster John Knox Press}}</ref> but did not bring peace with the Israelite prophets, who advocated a strict [[Deuteronomic Code|deuteronomic interpretation]] of the religious law.

Under Ahab's kingship tensions exacerbated. Ahab built a temple for Baal, and his wife Jezebel brought a large entourage of priests and prophets of Baal and [[Asherah]] into the country. In this context Elijah is introduced in 1 Kings 17:1 as Elijah "the [[Tishbite]]." He warns Ahab that there will be years of catastrophic [[drought]] so severe that not even [[dew]] will form, 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."

=== Books of Kings ===
No background for the person of Elijah is given except for his brief characterization as a Tishbite. His name in Hebrew means "My God is [[Jah]]," and may be a title applied to him because of his challenge to worship of Baal.<ref>{{cite book |title=New Bible Dictionary |year=1982 |edition=second |publisher=Tyndale Press |place=Wheaton, IL, US |isbn=0-8423-4667-8 |page=323}}</ref><ref name=jency>{{cite Jewish Encyclopedia |title=Elijah |last1=Hirsch |first1=Emil G. |first2=Eduard |last2=König |first3=Solomon |last3=Schechter |first4=Louis |last4=Ginzberg |first5=M. |last5=Seligsohn |first6=Kaufmann |last6=Kohler |volume=V |url=http://jewishencyclopedia.com/view.jsp?artid=245&letter=E&search=Elijah |access-date=8 April 2007}}</ref><ref>{{cite encyclopedia |title=Elijah |encyclopedia=Encyclopaedia Judaica |place=Jerusalem |publisher=[[Keter Publishing House]] |year=1971 |page=633}}</ref><ref>Cogan, Mordechai. ''The Anchor Bible: I Kings.'' New York: Doubleday, 2001. p. 425.</ref><ref>{{cite book |editor1=Werblowsky, R.J.Z. |editor2=Wigoder, Geoffrey |year=1997 |title=Oxford Dictionary of the Jewish Religion |place=Oxford, UK |publisher=Oxford University Press |isbn=0-19-508605-8}}</ref>

As told in the Hebrew Bible, Elijah's challenge is bold and direct. [[Baal]] was the Canaanite god responsible for [[rain]], [[thunder]], [[lightning]], and [[dew]].
Elijah thus, when he initially announces the [[drought]], not only challenges Baal on behalf of God himself, but he also challenges Jezebel, her [[priests]], Ahab and the people of Israel.<ref>{{bibleverse|1|Kings|18:17-19|NRSV}}</ref>
[[File:Washington Allston - Elijah in the Desert - Google Art Project.jpg|thumb|right|''Elijah in the wilderness'', by [[Washington Allston]]]]

==== Widow of Zarephath ====
{{main|Raising of the son of the widow of Zarephath}}

After Elijah's confrontation with Ahab, God tells him to flee out of Israel, to a hiding place by the brook [[Chorath]], east of the [[Jordan river|Jordan]], where he will be fed by [[Cultural depictions of ravens|raven]]s.<ref>{{bibleref2|1 Kings|17}}</ref><ref name=Peraea-etc>{{cite web |title=The Peraea and the Dead Sea |publisher=The Madaba Mosaic Map |url=http://www.christusrex.org/www1/ofm/mad/sources/sources017.html |access-date=13 October 2014 |url-status=dead |archive-url=https://web.archive.org/web/20110727182851/http://www.christusrex.org/www1/ofm/mad/sources/sources017.html |archive-date=27 July 2011}}</ref> When the brook dries up, God sends him to a widow living in the town of [[Sarepta|Zarephath]] in [[Phoenicia]].

When Elijah finds her, he asks her for some [[water]] and a piece of [[bread]], but 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, "Do not be afraid ... For thus says the Lord the God of Israel: The jar of flour will not be used up, and the jug of oil will not run dry until the day the Lord sends rain on the land."<ref>{{bibleref2|1 Kings|17:13,14|NRSV}} ''New Revised Standard Version''</ref> She feeds him the last of their food, and Elijah's promise miraculously comes true.

[[File:Elijah Resuscitating the Son of the Widow of Sarepta - Hersent, Louise - 1819.jpg|thumb|right|''Elijah reviving the Son of the Widow of [[Sarepta|Zarephath]]'' by [[Louis Hersent]]]]
Some time later the widow's son dies and the widow cries, "You have come to me to bring my sin to remembrance, and to cause the death of my son!"<ref>{{bibleref2|1 Kings|17:18|NRSV}} ''New Revised Standard Version''.</ref> Elijah prays that God might restore her son so that the trustworthiness of God's word might be demonstrated, and "[God] listened to the voice of Elijah; the life of the child came into him again, and he revived."<ref>{{bibleref2|1 Kings|17:22|NRSV}} ''New Revised Standard Version''</ref> This is the first instance of raising the dead recorded in Scripture. The widow cried, "the word of the Lord in your mouth is truth."<ref>{{bibleref2|1 Kings|17:24|NRSV}} ''New Revised Standard Version.''</ref>

After more than three years of drought and famine, God tells Elijah to return to Ahab and announce the end of the drought. While on his way, Elijah meets [[Obadiah (1 Kings)|Obadiah]], the head of Ahab's household, who had hidden a hundred Jewish prophets from Jezebel's violent purge. Obadiah fears that when he reports to Ahab about Elijah's whereabouts, Elijah would disappear, provoking Ahab to execute him. Elijah reassures Obadiah and sends him to Ahab.

==== Challenge to Baal ====
[[File:Elijahwindow.jpg|thumb|Elijah's offering is consumed by fire from heaven in a stained glass window at [[St. Matthew's German Evangelical Lutheran Church]] in Charleston, South Carolina.]]

When Ahab confronts Elijah, he denounces him as being the "troubler of Israel" but Elijah retorts that Ahab himself is the one who troubled Israel by allowing the worship of [[false god]]s.

At Elijah's instruction, Ahab summons the people of Israel, 450 prophets of Baal, and 400 prophets of [[Asherah]] to [[Mount Carmel]]. Elijah then berates the people 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."<ref>{{Bibleverse|1|Kings|18:21|NRSV}}</ref>

Elijah proposes a direct test of the powers of Baal and Yahweh (both Asherah and her prophets disappear from the story entirely): he and Baal's prophets will each take one of two [[Ox|bulls]], prepare it for sacrifice and lay it on wood, but put no [[fire]] to it. The prophets of Baal choose and prepare a bull accordingly. Elijah then invites them to pray for fire to light the sacrifice. They pray from morning to noon without success. Elijah ridicules their efforts. "At noon Elijah mocked them, saying, 'Cry aloud! Surely he is a god; either he is [[meditating]], or he has wandered away, or he is on a journey, or perhaps he is asleep and must be awakened.'"<ref>{{Bibleref2|1 Kings|18:27|NRSV}}</ref> They respond by shouting louder and slashing themselves with [[sword]]s, [[spear]]s, [[Knife|knive]]s, and [[sickle]]s. They continue praying until evening without success.

Elijah then repairs Yahweh's altar with twelve stones, representing the twelve tribes of Israel. Elijah digs a trench around it and prepares the other bull for sacrifice as before. He then orders that the sacrifice and altar be drenched with water from "four large jars" poured three times, filling also the trench.<ref>{{Bibleverse|1|Kings|18:33–34|NIV}}</ref> He asks Yahweh to accept the sacrifice. Fire falls from the sky, consuming the sacrifice, the stones of the altar itself, the earth and the water in the trench as well. When the people see this, they declare, "The {{lord}}{{em dash}}he is God; the {{lord}}{{em dash}}he is God."<ref>{{Bibleverse|1|Kings|18:39|NIV}}</ref> Elijah then orders them to seize the prophets of Baal, which they do, and Elijah brings them down to the [[Kishon River|River Kishon]] and slays them, at which the rains begin, signaling the end of the famine.

==== Mount Horeb ====
[[Jezebel (Bible)|Jezebel]], enraged that Elijah has killed the prophets of Baal, threatens to kill him.<ref>{{Bibleverse|1|Kings|19:1–13|HE}}</ref> Elijah flees to [[Beersheba]] in [[Kingdom of Judah|Judah]], continues alone into the wilderness, and finally sits down under a [[shrub]], praying for death and eventually falling asleep. At length an [[angel of the Lord]] rouses him gently, telling him to wake up and eat. When he awakens he finds bread and a jar of water, eats, drinks, and goes back to sleep. The angel then comes to him a second time, telling him to eat and drink afresh, because he has a long journey ahead of him.

Elijah travels for forty days and forty nights to [[Mount Horeb]],<ref name=EB1911>{{Cite EB1911 |wstitle=Elijah |volume=9 |pages=273–274 |first1=William Robertson |last1=Smith |first2=Stanley Arthur |last2=Cook}}</ref> where [[Moses]] had received the [[Ten Commandments]]. Elijah is the only person described in the Bible as returning to Horeb, after Moses and his generation had left Horeb several centuries before. He seeks shelter in a [[Cave of Elijah|cave]]. Elijah is told to "Go out and stand on the mountain in the presence of the {{lord}}, for the {{lord}} is about to pass by."<ref>{{bibleverse|1 Kings|19:11|NIV}}</ref> There comes a mighty wind, then an [[earthquake]] and then fire, but Yahweh is not in any of these, choosing to come instead as a [[1 Kings 19#Elijah's meeting with God on Horeb (19:9–18)|still, small voice]], which bids Elijah go forth again - this time to [[Damascus]] to anoint [[Hazael]] as king of [[Aram-Damascus|Aram]], [[Jehu]] as king of [[Israel]], and [[Elisha]] as the old prophet's successor.

<gallery widths="200px" heights="160px">
File:JPF-Cave Of Elijah.JPG|A statue of Elijah in the [[Cave of Elijah]], [[Mount Carmel]], Israel
File:Elijah's cave P3160005.JPG|The Cave of Elijah, Mount Carmel, Israel

</gallery>

==== Vineyard of Naboth ====
Elijah encounters Ahab again in 1 Kings 21, after Ahab has acquired possession of a [[vineyard]] by [[murder]]. Ahab desires to have the vineyard of [[Naboth]] of [[Jezreel (city)|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 grace. Jezebel, however, plots a method for acquiring the land. She sends letters in Ahab's name to the elders and nobles who live 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 murdered, and also taken possession?" and, "In the place where [[dog]]s licked up the blood of Naboth, dogs will also lick up your [[blood]]."<ref>{{bibleref2|1 Kings|21:19|NRSV}} ''New Revised Standard Version''</ref> 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 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 [[Vulture|bird]]s (if they die in the country). When Ahab hears this he repents so sincerely that God stays his hand in punishing Ahab, choosing instead to vent his wrath upon Jezebel and her son by Ahab, [[Ahaziah of Israel|Ahaziah]].

==== Ahaziah ====
[[File:094.Elijah Destroys the Messengers of Ahaziah.jpg|thumb|Elijah destroying the messengers of Ahaziah (illustration by [[Gustave Doré]] from the 1866 ''La Sainte Bible'')|278x278px]]
Elijah's story continues now from Ahab to an encounter with [[Ahaziah of Israel|Ahaziah]] ([[2 Kings 1]]). The scene opens with Ahaziah seriously injured in a fall. He sends to the priests of [[Beelzebub|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 "Is it because there is no God in Israel that you are sending to inquire of Baal-zebub, the god of Ekron?"<ref name=EB1911/><ref>{{Bibleverse|2|Kings|1:6|NRSV}}</ref> Ahaziah asks the messengers to describe the person who gave them this message. They tell him he was a hairy man with a leather belt around his waist 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. Ahaziah dies without recovering from his injuries in accordance with Elijah's word.<ref>[[2 Kings 1:17]]</ref>

==== Departure ====
[[File:Elijah Taken Up in a Chariot of Fire E11219.jpg|thumb|223x223px|''Elijah Taken Up in a Chariot of Fire'' by [[Giuseppe Angeli]], {{Circa|1740}}]]
[[File:Cattedrale di Anagni - 4211OP7488.jpg|thumb|Elijah's chariot in the whirlwind. Fresco, [[Anagni Cathedral]], {{Circa|1250}}|224x224px]]
According to 2 Kings 2:3–9, [[Elisha]] (Eliseus) and "the sons of the prophets" knew beforehand that Elijah would one day be assumed into heaven. Elisha asked Elijah to "let a double portion" of Elijah's "spirit" be upon him. Elijah agreed, with the condition that Elisha would see him be "taken".

Elijah, in company with Elisha, approaches the Jordan. He rolls up his [[mantle (vesture)|mantle]] and strikes the water.<ref>{{Bibleverse|2|Kings|2:8|HE}}</ref> The water immediately divides and Elijah and Elisha cross on dry land. Suddenly, a chariot of fire and horses of fire appear<ref name=EB1911/> and Elijah is lifted up in a whirlwind. As Elijah is lifted up, his mantle falls to the ground and Elisha picks it up.

=== Books of Chronicles ===
{{Main|Books of Chronicles}}

Elijah is mentioned once more in 2 Chronicles 21:12, which will be his final mention in the Hebrew Bible. A letter is sent under the prophet's name to [[Jehoram of Judah]]. 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 [[YHWH|YHVH]] the God of Israel." Also, this letter seems to come after Elijah's ascension into the whirlwind.<ref>{{Cite web |last=CERC |first=Super |title=Elijah |url=https://www.catholiceducation.org/en/culture/catholic-contributions/elijah.html |access-date=2022-09-07 |website=www.catholiceducation.org |date=9 July 2004 |language=en-gb}}</ref>

Michael Wilcock, formerly of [[Trinity College, Bristol]], 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.<ref>Myers, J. M. ''The Anchor Bible: II Chronicles.'' Garden City, NY: Doubleday and Company, 1965. pp. 121–23.</ref> [[John Van Seters]], however, rejects the letter as having any connection with the Elijah tradition.<ref>VanSeters, John. "Elijah." In Jones, Lindsay. Editor in Chief. ''Encyclopedia of Religion.'' Farmington Hills, MI: Thomson Gale, 2005. p. 2764.</ref> However, Wilcock argues that Elijah's letter "does address a very 'northern' situation in the southern kingdom", and thus is authentic.<ref>IVP New Bible Commentary 21st Century Edition, p. 410.</ref>

=== In Malachi ===
While the final mention of Elijah in the Hebrew Bible is in the Book of Chronicles, the [[Christian Bible]]'s reordering places the Book of Malachi (which prophesies a messiah) as the final book of the [[Old Testament]], before the [[New Testament]] [[gospels]].<ref>{{cite web|url=http://catholic-resources.org/Bible/Heb-Xn-Bibles.htm|title=Jewish and Christian Bibles: Comparative Chart|website=catholic-resources.org}}</ref> Thus, Elijah's final Old Testament appearance is in the Book of Malachi, where it is written, "Behold, I will send you Elijah the prophet before the great and awesome 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 strike the land with a decree of utter destruction."<ref>{{bibleref2|Malachi|4:5-6|NRSV}}, ''New Revised Standard Version''</ref>

== Historicity ==
Scholars generally agree that a prophet named Elijah existed in the [[Kingdom of Israel (Samaria)|Kingdom of Israel]] during the reigns of Kings [[Ahab]] and [[Ahaziah of Israel|Ahaziah]], that he was a religious figure of great personal dynamism and conservative zeal and the leader of resistance to the rise of Baal worship in Israel in the ninth century BC.<ref>{{Cite web|title= Elijah|url= https://www.bibleodyssey.org/en/people/main-articles/elijah#:~:text=Elijah%20is%20the%20only%20prophet%20in%20the%20Hebrew,is%20Elisha%20who%20anoints%20the%20other%20two%20individuals.|access-date= 28 April 2021|website= www.bibleodyssey.org|quote= It is noteworthy that while there is agreement on the existence of Elijah as a religious figure, given the composite nature of the Elijah narratives, the legendary and fanciful character of some of the Elijah stories, and Elijah's paradigmatic portrayal as 'a prophet like Moses,' (Deut 18:18), there is very little agreement on the historical reliability of the narratives about him.|archive-date= 28 April 2021|archive-url= https://web.archive.org/web/20210428212611/https://www.bibleodyssey.org/en/people/main-articles/elijah#:~:text=Elijah%20is%20the%20only%20prophet%20in%20the%20Hebrew,is%20Elisha%20who%20anoints%20the%20other%20two%20individuals.|url-status= dead}}</ref>

However, the biblical presentation of the prophet cannot be taken as historical documentation of his activity. The biblical texts present his career through the eyes of popular legend and subsequent theological reflection, which consider him a personality of heroic proportions. In this process his actions and relations to the people and the King became stereotyped, and the presentation of his behavior paradigmatic.<ref>
{{Cite web
|title= Elijah {{!}} Encyclopedia.com
|url= https://www.encyclopedia.com/people/philosophy-and-religion/biblical-proper-names-biographies/elijah
|access-date= 25 July 2021|website= www.encyclopedia.com
|quote = While few scholars doubt the existence of Elijah as a religious figure of great personal dynamism and conservative zeal and as the leader of resistance to the rise of Baal worship in Israel in the ninth century bce, the biblical presentation of the prophet cannot be taken as historical documentation of his activity. His career is presented through the eyes of popular legend and subsequent theological reflection, which consider him a personality of heroic proportions. In this process his actions and relations to the people and the king became stereotyped, and the presentation of his behavior, paradigmatic.
}}
</ref>

== In the Aggadah, Talmud, and extra-canonical books ==
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{{em dash}}or "translation"{{em dash}}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",<ref>[[Malachi 4:5|Malachi 3:23 in Hebrew Bible]]</ref> down to the later stories of the Chasidic [[rabbi]]s, reverence and love, expectation and hope were always connected in the Jewish consciousness with Elijah.

=== Origin ===
Three different theories regarding Elijah's origin are presented in the Aggadah literature:
(1) he belonged to the tribe of Gad,<ref>Midrash Genesis Rabbah lxxi.</ref>
(2) he was a Benjamite from Jerusalem, identical with the Elijah mentioned in 1 Chronicles 8:27, and
(3) he was a priest.

Many [[Church Fathers]] also<ref>Aphraates, "Homilies," ed. Wright, p.&nbsp;314; Epiphanius, "Hæres." lv. 3, passim</ref> have stated that Elijah was a priest. Some rabbis have speculated that he should be identified with [[Phinehas]].<ref>Pirḳe R. El. xlvii.; Targ. Yer. on Num. xxv. 12</ref>

According to later [[Kabbalah|Kabbalistic]] literature, Elijah was really an [[angel]] in human form,<ref name=EB1911/> so that he had neither parents nor offspring.<ref>Yalḳuṭ Reubeni, Bereshit, 9a, ed. Amsterdam</ref>

The Midrash Rabbah Exodus 4:2 states "Elijah should have revived his parents as he had revived the son of the Zarephathite" indicating he surely had parents.

The Talmud states "Said he [Rabbah] to him (Elijah): Art thou not a priest: why then dost thou stand in a cemetery?"<ref>Baba Metzia 14B</ref>

=== Zeal for God ===
[[File:Statue of Saint Elijah at Saint Elijah Maronite Cathedral, Aleppo.jpg|thumb|upright|The statue of Elijah at the [[Saint Elias Cathedral]], [[Aleppo]], [[Syria]]]]

A [[midrash]]{{which|date=February 2019}} tells that they even abolished the sign of the covenant, and the prophet had to appear as Israel's accuser before God.<ref>Pirḳe R. El. xxix.</ref>{{clarify|date=November 2021}}

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.<ref>Tanna debe Eliyahu Zuṭa viii.</ref>

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 by God through symbolism: in the form of the wind, since the world 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.<ref>Tan., Peḳude, p.&nbsp;128, Vienna ed.</ref>

Three years after this vision, Elijah was "translated."<ref>Seder 'Olam R. xvii.</ref> 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.<ref>Ḳid. 70; Ber. R. xxxiv. 8</ref>

But as early as the middle of the 2nd century, when the notion of translation to heaven underwent divergent possible interpretations by Christian theologians, the assertion was made that Elijah never entered into heaven proper.<ref>Suk. 5a</ref> In later literature paradise is generally designated as the abode of Elijah,<ref>Compare Pirḳe R. El. xvi.</ref> but since the location of paradise is itself uncertain, the last two statements may be identical.

=== Ecclesiasticus ===
{| 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;" "|
{{quote|At the appointed time, it is written, you are destined to calm the wrath of God before it breaks out in fury,
to turn the hearts of parents to their children, and to restore the tribes of Jacob.}}
|-
| style="text-align: left;" | — A line in the [[Book of Sirach]] describing Elijah's mission (Ecclesiasticus 48:10).
|}
Elijah's glory is honoured in the [[Book of Sirach]] (Ecclesiasticus). His designated tasks are altered to:
*calming God's fury,
*restoring familial peace, and
*restoring the [[Twelve Tribes of Israel]].<ref>{{Bibleverse||Sirach|48:10|NRSV}}: New Revised Standard Version</ref>

== In Judaism ==
=== Elijah's chair ===
{{See also|Brit milah}}
[[File:Chair of Elijah.JPG|thumb|"Chair of Elijah" used during the [[brit milah]] (circumcision) ceremony. The [[Hebrew (language)|Hebrew]] inscription reads "This is the chair of Elijah, remembered for Good."]]

At Jewish [[Brit milah|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 (religion)|covenant]] is placed upon the body of the child. This custom stems from the incident at [[Mount Horeb]]:<ref>{{Bibleverse|1|Kings|19|HE}}</ref> Elijah had arrived at Mount Horeb after the demonstration of God's presence and power on [[Mount Carmel]].<ref>{{Bibleverse|1|Kings|18|HE}}</ref> 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".<ref>{{Bibleverse|1|Kings|19:10|HE}}</ref> According to Rabbinic tradition, Elijah's words were patently untrue,<ref>{{Bibleverse|1|Kings|18:4|HE}} and {{Bibleverse|1|Kings|19:18|HE}}</ref> and since Elijah accused Israel of failing to uphold the covenant, God would require Elijah to be present at every covenant of circumcision.<ref>"Elijah, Chair of." ''Encyclopaedia Judaica.'' Jerusalem: Keter Publishing House, 1971.</ref><ref>Unterman, Alan. "Elijah's Chair." ''Dictionary of Jewish Lore and Legend.'' London: Thames and Hudson, 1991.</ref>

=== Elijah's cup ===
{{See also|Passover Seder}}
In the [[Talmud|Talmudic literature]], Elijah would visit [[rabbis]] to help solve particularly difficult legal problems. Malachi had cited Elijah as the harbinger of the [[Jewish eschatology|eschaton]]. Thus, when confronted with reconciling impossibly conflicting laws or rituals, the rabbis would set aside any decision "until Elijah comes".<ref>"Elijah, Cup of." ''Encyclopaedia Judaica''. Jerusalem: Keter Publishing House, 1971.</ref>

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]]:
<blockquote>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."<ref>{{Bibleverse||Exodus|6:6–7|HE}}</ref></blockquote>

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."<ref>{{Bibleverse||Exodus|6:8|HE}}</ref> 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.<ref name="Temple">Telushkin, Joseph. ''Jewish Literacy.'' New York: William Morrow, 2001.</ref><ref>{{cite web |title=Rabbi Ario S. and Tess Hyams Judaica Museum |publisher=Temple Beth Sholom |year=2007 |url=http://www.bethsholom.com/about_us/museum.shtml |access-date=23 June 2007 |url-status=dead |archive-url=https://web.archive.org/web/20070723083113/http://www.bethsholom.com/about_us/museum.shtml |archive-date=23 July 2007 }}</ref>

=== Havdalah ===
{{See also|Havdalah}}
[[Havdalah]] is the ceremony that concludes the [[Shabbat|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, Elijah from Gilead. Let him come quickly, in our day with the messiah, the son of David."<ref name="Temple"/>

== In Jewish folklore ==
The volume of references to Elijah in folklore stands in marked contrast to that in the [[Hebrew Bible|canon]]. Elijah's miraculous transferral to heaven led to speculation about his true identity. [[Louis Ginzberg]] equates him with [[Phinehas]], Aaron's grandson.<ref>Ginzberg, Lewis. ''Legends of the Bible.'' Philadelphia: Jewish Publication Society of America, 1956. p. 580.</ref><ref>{{Bibleverse||Exodus|6:25|HE}}</ref> Because of Phinehas's zealousness for God, he and his descendants were promised "a covenant of lasting priesthood."<ref>{{Bibleverse||Numbers|25:13|HE}}</ref> Therefore, Elijah is a priest as well as a prophet. Elijah is also equated with the [[archangel]] [[Sandalphon]],<ref>Ginzberg, Lewis. ''Legends of the Bible.'' Jewish Philadelphia: Publication Society of America, 1956. p. 589</ref> whose four wings will carry him to any part of the earth. When forced to choose between death and dishonor, [[Rav Kahana II]] decided to leap to his death. Before he could strike the ground, Elijah (i.e., Sandalphon) appeared to catch him.<ref>Ginzberg, Lewis. ''Legends of the Bible.'' Philadelphia: Jewish Publication Society of America, 1956. pp. 590–91.</ref> Elijah is also sometimes called the "Angel of the Covenant".<ref>Schwartz, Howard. ''Tree of Souls: The Mythology of Judaism.'' Oxford: Oxford University Press, 2004. p. 201.</ref>

=== 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 nearby)<ref>Bialik, H. N. and [[Yehoshua Hana Rawnitzki|Y. H Ravnitzky]]. eds. ''The Book of Legends: Sefer Ha-Aggadah.'' New York: Schocken Books, 1992. pp. 756, 782, 805.</ref> 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 could join Elijah in his wanderings. Elijah granted his wish only if he refrained from asking questions about 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 their hospitality as best they could. The following day, 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 left, they passed the man's wall and saw it 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. Elijah prayed that every synagogue member might become a leader when they left.

Finally, they came to a very poor synagogue. Here, they were treated with great courtesy and hospitality. Elijah prayed that God might give them a wise leader when they left. At this, Rabbi Joshua could no longer hold back. He demanded Elijah's explanation of his actions. At the old couple's house, Elijah knew the Angel of Death was coming for the older woman. So he prayed that God might have the angel take the cow instead. A great treasure was hidden in the crumbling wall at the wealthy man's house. 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."<ref>Ginzberg, Lewis. ''Legends of the Bible.'' Philadelphia: Jewish Publication Society of America, 1956. p. 599.</ref>

=== 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 [[Shimon bar Yochai|Simon ben Yohai]], is illustrative. Once, when walking on 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 from the rabbi, and the rabbi had promised to mend his ways.<ref>Ginzberg, Lewis. ''Legends of the Bible.'' Philadelphia: Jewish Publication Society of America, 1956. p. 597.</ref>

=== Lilith ===
Elijah was always seen as deeply pious, and it seemed natural that he would be pitted against an equally evil individual. This was found in the person of [[Lilith]]. Lilith, in legend, was Adam's first wife. She rebelled against Adam, the angels, and even God. She came to be seen as a demon and a witch.<ref>Schwartz, Howard. ''Tree of Souls: The Mythology of Judaism.'' Oxford: Oxford University Press, 2004.</ref><ref>Ginzberg, Lewis. ''Legends of the Bible.'' Philadelphia: Jewish Publication Society of America, 1956.</ref>

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. She intended 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 they can be posted in the houses of pregnant women or newborn 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."<ref>Schwartz, Howard. ''Tree of Souls: The Mythology of Judaism.'' Oxford: Oxford University Press, 2004. pp. 224–25.</ref>

== In Christianity ==
=== New Testament ===
[[File:Intesa elijah.jpg|thumb|A Northern Russian icon from {{Circa|1290|lk=no}} showing the ascent of Elijah toward heaven]]

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]].

Some English translations of the New Testament use [[Elias]], a Greek form of the name. In the [[King James Version]], "Elias" appears only in the texts translated from Greek.

==== 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 camel's hair secured with a leather girdle.<ref>[[Matthew 3:4]], {{Bibleverse||Mark|1:6|9}}</ref> He also frequently preached in wilderness areas near the Jordan River.

In the [[Gospel of John]], when John the Baptist was asked by a delegation of priests (present tense) "Art thou Elias", he replied "I am not".<ref>{{Bibleverse||John|1:21|9}}</ref> Matthew 11:14 and Matthew 17:10–13 however, make it clear that John was the spiritual successor to Elijah. In the [[Nativity of St. John the Baptist]] in Luke, [[Gabriel]] appears to [[Zechariah (priest)|Zechariah]], John's father, and told 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."<ref>{{Bibleverse||Luke|1:16–17|9}}</ref>

[[File:Transfigurationbloch.jpg|thumb|right|Elijah appears at the [[Transfiguration of Jesus]] (as recounted in {{bibleverse||Matthew|17:1–8|NIV}}, {{bibleverse||Mark|9:2–8|NIV}}, {{bibleverse|Luke|9:28–36|NIV}}).]]

==== Transfiguration ====
Elijah makes an appearance in the New Testament during an incident known as the [[Transfiguration of Jesus|Transfiguration]].<ref>{{Bibleverse||Matthew|17:1–13|9}}, {{Bibleverse||Mark|9:2–13|9}} and {{Bibleverse||Luke|9:28–36|9}}</ref>

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. This apparently relates to how both Elijah and Moses, the latter according to tradition but not the Bible, both were translated to heaven instead of dying. Peter is so struck by the experience that he asks Jesus if they should build three "tabernacles": one for Elijah, one for Jesus and one for Moses.<!-- I know that there has been a tabernacle built, I just need to find a source. -->

There is agreement among some Christian theologians that Elijah appears to hand over the responsibility of the prophets to Jesus as the woman by the well said to Jesus "I perceive thou art a prophet."<ref>John 4:19</ref> Moses also likewise came to hand over the responsibility of the law for the divinely announced [[Son of God]].<ref>Albright, W. F. and C. S. Mann. ''The Anchor Bible: Matthew.'' New York: Doubleday, 1971.</ref><ref>Fitzmyer, Joseph A. ''The Anchor Bible: Luke I–IX.'' New York: Doubleday, 1981.</ref>

==== Other references ====
Elijah is mentioned four more times in the New Testament: in Luke, Romans, Hebrews, and James. In Luke 4:24–27, 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 Romans 11:1–6, Paul cites Elijah as an example of God's never forsaking his people (the Israelites). Hebrews 11:35 ("Women received their dead raised to life again...") refers to both Elijah raising the son of the widow of Zarephath and Elisha [[Raising of the son of the woman of Shunem|raising the son of the woman of Shunem]], citing both Elijah and Elisha as Old Testament examples of faith.<ref name="HebrewsGill">{{cite news |last=Gill |first=John |title=Hebrews 11:35 |work=biblestudytools.com |url=http://www.biblestudytools.com/commentaries/gills-exposition-of-the-bible/hebrews-11-35.html |access-date=25 September 2015}}</ref><ref name="HebrewsHenry">{{cite news |last=Henry |first=Matthew |title=Hebrews 11 |work=biblestudytools.com |url=http://www.biblestudytools.com/commentaries/matthew-henry-complete/hebrews/11.html |access-date=25 September 2015}}</ref><ref name="HebrewsJamieson">{{cite news |last=Brown |first=Robert Jamieson, A. R. Fausset and David |title=Hebrews 11 |work=biblestudytools.com |url=http://www.biblestudytools.com/commentaries/jamieson-fausset-brown/hebrews/hebrews-11.html |access-date=25 September 2015}}</ref> In James 5:16–18, 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.

=== Prophet saint ===
In [[Western Christianity]], Elijah is commemorated as a [[saint]] with a feast day on 20 July by the [[Roman Catholic Church]]<ref>Martyrologium Romanum (Libreria Editrice Vaticana 2001 {{ISBN|88-209-7210-7}})</ref> and the [[Lutheran Church–Missouri Synod]].<ref name="Calendar of Saints Lutheran">[[Calendar of Saints (Lutheran)]]</ref> Catholics believe that he was unmarried and celibate.<ref>{{cite web |url=http://www.holyspiritinteractive.net/questions/whycelibacy.asp |title=Why are Priests Celibate? |date=19 August 2010 |website=Holy Spirit Interactive |archive-url=https://web.archive.org/web/20110723144201/http://www.holyspiritinteractive.net/questions/whycelibacy.asp |archive-date=23 July 2011 |url-status=dead }}</ref><!---most likely NO ONE believes he was married, but don't have general reference--->

In the [[Eastern Orthodox Church]] and [[Byzantine Catholic Churches]], he is commemorated on the same date, {{OldStyleDate|2 August||20 July}}. He is greatly revered among the Orthodox as a model of the [[monasticism|contemplative life]]. He is also commemorated on the [[Eastern Orthodox liturgical calendar|Orthodox liturgical calendar]] on the Sunday of the Holy Fathers (the Sunday before the [[Christmas|Nativity of the Lord]]).

Elijah has been venerated as the [[patron saint]] of [[Bosnia and Herzegovina]] since 26 August 1752,<ref>{{cite web |date=21 July 2012 |title=Sveti Ilija - zaštitnik Bosne i Hercegovine |url=http://www.vecernji.ba/vijesti/sveti-ilija-zastitnik-bosne-hercegovine-clanak-433510 |access-date=2 July 2013 |publisher=vecernji.ba |language=sh}}</ref> replacing [[George of Lydda]] at the request of Bishop [[Pavao Dragičević]]. The reasons for the replacement are unclear. It has been suggested that Elijah was chosen because of his importance to all three main religious groups in Bosnia and Herzegovina—[[Catholicism in Bosnia and Herzegovina|Catholics]], [[Islam in Bosnia and Herzegovina|Muslims]] and [[Eastern Orthodoxy in Bosnia and Herzegovina|Orthodox Christians]].<ref name=Skoko>{{cite web|last=Skoko|first=Iko| title=Sveti Ilija – zaštitnik Bosne i Hercegovine|publisher=Večernji list|date=21 August 2012|url=http://www.vecernji.ba/sveti-ilija-zastitnik-bosne-i-hercegovine-433510|language=sh}}</ref> [[Pope Benedict XIV]] is said to have approved Bishop Dragičević's request with the remark that a wild nation deserved a wild patron.<ref name="Martić">{{cite web|last=Martić|first=Zvonko|title=Sveti Jure i sveti Ilija u pučkoj pobožnosti katolika u Bosni i Hercegovini|publisher=Svjetlo riječi|date=2014|url=http://www.svjetlorijeci.ba/clanak/940/vjera-i-zivot/sveti-jure-i-sveti-ilija-u-puckoj-poboznosti-katolika-u-bosni-i-hercegovini|language=sh|access-date=6 August 2016|archive-url=https://web.archive.org/web/20160822004019/http://www.svjetlorijeci.ba/clanak/940/vjera-i-zivot/sveti-jure-i-sveti-ilija-u-puckoj-poboznosti-katolika-u-bosni-i-hercegovini|archive-date=22 August 2016|url-status=dead}}</ref>

[[Prophet]] Elias is [[Calendar of saints|commemorated]] by the [[Catholic Church]] on 17 June.<ref>{{Cite web |title=Eliasz |url=https://deon.pl/imiona-swietych/eliasz,2573 |access-date=2022-07-07 |website=DEON.pl |language=pl}}</ref> He is also [[Calendar of saints|commemorated]] by the [[Eastern Orthodox Church]] on 14 April with all holy [[Sinai Monastery|Sinai]] monks.<ref>{{Cite web |title=Пророк Илия́ Фесвитянин |url=https://azbyka.ru/days/sv-ilija-fesvitjanin |access-date=2022-07-07 |website=Православный Церковный календарь |language=ru}}</ref>

==== Carmelite tradition ====
[[Image:El profeta Elías en el desierto confortado por un ángel, de Felipe Gil de Mena (Museo Nacional de Escultura de Valladolid).jpg|thumb|right|230px|A Catholic painting of the Prophet Elías in the desert, confronted by an angel. He is depicted in the habit of a Carmelite friar.]]
Elijah is revered as the spiritual Father and traditional founder of the Catholic religious Order of [[Carmelites]].<ref>{{cite web |url=https://www.ncregister.com/blog/st-elijah-spiritual-father-of-the-carmelite-order |title=St. Elijah, Spiritual Father of the Carmelite Order |publisher=National Catholic Register |date=20 July 2018|author-first1=Theresa|author-last1=Doyle-Nelson}}</ref> In addition to taking their name from Mt. Carmel where the first [[hermit]]s of the order established themselves, the Calced Carmelite and [[Discalced Carmelites|Discalced Carmelite]] traditions pertaining to Elijah focus upon the prophet's withdrawal from public life.<ref>Ackerman, Jane. "Stories of Elijah and medieval Carmelite identity." ''History of Religions.'' 35(2). 1995. 124–47.</ref><ref>Ackerman, Jane. ''Elijah Prophet of Carmel.'' Washington, D.C.: Institute of Carmelite Studies Publications, 2003.</ref> The medieval Carmelite [[Book of the First Monks]] offers some insight into the heart of the Orders' contemplative vocation and reverence for the prophet. In 1725, the [[Holy See]] of the [[Catholic Church]], during the reign of [[Pope Benedict XIII]], allowed the Carmelites to place a statue of the Prophet Elias in [[St. Peter's Basilica]], denoting him as their founder.<ref>{{cite web |url=https://www.helpfellowship.org/Elijah/the_%20statue_%20o_Elijah.htm|title=The Statue of Elijah in St Peter's in Rome|publisher=Help Fellowship |date=19 April 2014}}</ref>

In the 17th century the [[Bollandist Society]], whose declared aim was to search out and classify materials concerning the saints venerated by the Church, and to print what seemed to be the most reliable sources of information<ref name=Thurston>{{Cite web |url=http://archive.thetablet.co.uk/article/27th-july-1907/6/the-bollandists-and-their-work-by-herbert-thurston |title=Thurston, Herbert. "The Bollandists and Their Work", ''The Tablet'', July 27, 1907 |access-date=16 April 2017 |archive-url=https://web.archive.org/web/20160331101713/http://archive.thetablet.co.uk/article/27th-july-1907/6/the-bollandists-and-their-work-by-herbert-thurston |archive-date=31 March 2016 |url-status=dead }}</ref> entered into controversy with the Carmelites on this point. In writing of St. [[Albert Avogadro|Albert]], Patriarch of Jerusalem and author of the Carmelite rule, the Bollandist [[Daniel Papebroch]] stated that the attribution of Carmelite origin to Elijah was insufficiently grounded. The Carmelites reacted strongly. From 1681 to 1698 a series of letters, pamphlets and other documents was issued by each side. The Carmelites were supported by a Spanish tribunal, while the Bollandists had the support of [[Jean de Launoy]] and the [[University of Paris|Sorbonne]]. In November 1698, [[Pope Innocent XII]] ordered an end to the controversy.<ref>{{cite web| url = http://carmelitenuns.com/Controversies_Oother_Orders.htm| title = "Controversies with Other Orders", The Order of Our Lady of Mount Carmel"}}</ref>

==== Liturgical commemorations ====
[[Image:Prophet-Elias-Grk-ikon.png|thumb|left|Elias on [[Mount Horeb]], as depicted in a [[Greek Orthodox Church|Greek Orthodox]] [[icon]]]]

Since most [[Eastern Churches]] either use Greek as their liturgical language or translated their liturgies from the Greek, ''Elias'' (or its modern [[iotacism|iotacized]] form ''Ilias'') is the form of the prophet's name used among most members of the [[Eastern Orthodox Church]] and those [[Eastern Catholic Churches]] which follow the [[Byzantine Rite]].

The [[feast day]] of [[Saint]] Elias falls on 20 July of the [[Eastern Orthodox Church liturgical calendar|Orthodox liturgical calendar]] (for those churches which follow the traditional [[Julian Calendar]], 20 July currently falls on 2 August of the modern [[Gregorian Calendar]]). This day is a major holiday in Lebanon and is one of a handful of holidays there whose celebration is accompanied by a launching of fireworks by the general public. The full name of St. Elias in Lebanon translates to St. Elias the Living because it is believed that he did not die but rode his fiery chariot to heaven. The reference to the fiery chariot is likely why the Lebanese celebrate this holiday with fireworks.

Elias is also commemorated, together with all of the righteous persons of the Old Testament, on the Sunday of the Holy Fathers (the Sunday before the [[Christmas|Nativity of the Lord]]).

The [[Apolytikion]] in the Fourth Tone for St. Elias:

<blockquote>The incarnate Angel, the Cornerstone of the Prophets, the second Forerunner of the Coming of Christ, the glorious Elias, who from above, sent down to Elisha the grace to dispel sickness and cleanse lepers, abounds therefore in healing for those who honor him.</blockquote>

The [[Kontakion]] in the Second Tone for St. Elias:

<blockquote>O Prophet and foreseer of the great works of God, O greatly renowned Elias, who by your word held back the clouds of rain, intercede for us to the only Loving One.</blockquote>

==== {{anchor|Helios}}Pagan associations and mountaintops ====
{{See also|Peryn#The cult of Peroun in Peryn and in Novgorod}}

Starting in the fifth century, Elias is often connected with [[Helios]], the Sun. The two words have very similar pronunciations in post-classical Greek; Elijah rode in his chariot of fire to heaven<ref name="2 Kings 2:11"/> just as Helios drove the chariot of the sun across the sky; and the [[Holocaust (sacrifice)|holocaust sacrifice]] offered by Elijah and burned by fire from heaven<ref name="bibleverse|1|Kings|18:38|9">{{bibleverse|1|Kings|18:38|9}}</ref> corresponds to the sun warming the earth.<ref>J. Theodore Bent, "The Sun Myths of Modern Hellas", ''The Antiquary'' '''20''' (1889), p. 10</ref>

[[Coelius Sedulius|Sedulius]] writes poetically in the fifth century that the "bright path to glittering heaven" suits Elias both "in merits and name", as changing one letter makes his name "Helios"; but he does not identify the two.<ref>Patrick McBrine, translator, Sedulius' ''Carmen paschale'', lines 184–187 {{usurped|1=[https://web.archive.org/web/20110715101210/http://www.pmcbrine.com/translations/sedulius_carmen_paschale/cpbk1.pdf PDF]}}</ref> A homily entitled ''De ascensione Heliae'', misattributed to [[Chrysostom]], claims that poets and painters use the ascension of Elijah as a model for their depictions of the sun, and says that "Elijah is really Helios". [[Saint Patrick]] appears to conflate Helios and Elias.<ref>{{cite book|first1=K. Sarah-Jane|last1=Murray|title=From Plato to Lancelot: a preface to Chrétien de Troyes|publisher=Syracuse University Press|year=2008|page=148|isbn=978-0-8156-3160-6 |url=https://books.google.com/books?id=1DLN3x2lrA8C&pg=PA148}}</ref> In modern times, much Greek folklore also connects Elias with the sun.<ref>Mary Hamilton, "The Pagan Element in the Names of Saints", ''Annual of the British School at Athens'' '''13''': 348–56 (1907) [https://books.google.com/books?id=K2gKAAAAIAAJ&q=Elias&pg=PA355 Google Books]</ref>

In Greece, chapels and monasteries dedicated to Prophet Elias (Προφήτης Ηλίας) are often found on mountaintops, which themselves are often named after him. Since Wachsmuth (1864),<ref>C. Wachsmuth, ''Das alte Griechenland im neuen'', 1864, p. 23, cited by [[Hippolyte Delehaye]], ''The Legends of the Saints: An Introduction to Hagiography'', 1907, p. 174</ref> the usual explanation for this has been that Elias was identified with Helios, who had mountaintop shrines. But few shrines of Helios were on mountaintops, and sun-worship was subsumed by Apollo-worship by Christian times, and so could not be confused with Elias.<ref>Delehaye, p. 174</ref> The modern folklore is not good evidence for the ''origin'' of the association of the sun, Elias, and mountaintops.<ref name="cook"/> Perhaps Elias is simply a "natural patron of high places".<ref>F. Lenormant, ''Monographie de la voie sacrée Éleusinienne'', 1864, p. 452 as quoted by Delehaye, p. 174</ref>

The association of Elias with mountaintops seems to come from a different pagan tradition: Elias took on the attributes and the locales associated with [[Zeus]], especially his associations with mountains and his powers over rain, thunder, lightning, and wind. When Elias prevailed over the priests of [[Baal]], it was on [[Mount Carmel]]<ref name="bibleverse|1|Kings|18:38|9"/> which later became known as Mount St. Elias. When he spent forty days in a cave, it was on [[Mount Horeb]].<ref>{{bibleverse|1|Kings|19:8|9}}</ref> When Elias confronted [[Ahab]], he stopped the rains for three years.<ref>{{bibleverse|1|Kings|17:1-18:1|9}}</ref><ref name="cook">[[Arthur Bernard Cook]], ''Zeus: A Study in Ancient Religion'', 1925, p. 178 [https://books.google.com/books?id=9iShet_ZtHAC&pg=PA178 Google Books]</ref>

A map of mountain-cults of Zeus shows that most of these sites are now dedicated to Elias, including [[Mount Olympus]], [[Mount Lykaion]], [[Mount Arachnaion]], and [[Mount Taleton]] on the mainland, and [[Mount Kenaion]], [[Mount Oche]], and [[Mount Kynados]] in the islands. Of these, the only one with a recorded tradition of a Helios cult is Mount Taleton.<ref name="cook" />

Elias is associated with pre-Christian lightning gods in many other European traditions.

Among Albanians, pilgrimages are made to mountaintops to ask for rain during the summer. One such tradition that is gaining popularity is the 2 August pilgrimage to [[Ljuboten]] on the Sharr mountains. Muslims refer to this day as ''Aligjyn'' ("Ali Day"), and it is believed that Ali becomes Elias at midday.<ref>{{cite book |last=Elsie |first=Robert |url=https://books.google.com/books?id=aAtQZ0vjf5gC&q=%22Ali+day%22+Aligjyni&pg=PA7 |title=A Dictionary of Albanian Religion, Mythology, and Folk Culture |publisher=NYU Press |date=2001 |isbn=978-0814722145 |page=7}}</ref>

[[File:Ilia chariot.jpg|thumb|This common depiction of the prophet Elijah riding a flaming chariot across the sky resulted in [[syncretism|syncretistic]] 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#Post-Christian Perun|Perun]], the supreme [[Slavic mythology#Pantheon|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.<ref>Lenhoff, Gail. "Christian and Pagan Strata in the East Slavic Cult of St. Nicholas: Polemical Notes on Boris Uspenskij's FilologiÄeskie Razyskanija v Oblasti Slavjanskix Drevnostej." The Slavic and East European Journal. (July 1984) 28.2 pp. 147–63.</ref><ref>McLeish, Kenneth. ''Myth: Myths and Legends of the World Explored.'' London: Facts on File, 1996. p. 506.</ref><ref>Cherry Gilchrist, ''Russian Magic: Living Folk Traditions of an Enchanted Landscape'', {{ISBN|0-8356-0874-3}}, pp. 81ff [https://books.google.com/books?id=uMS2ZTuNGQYC&pg=PA82 full text]</ref> Perun is also sometimes conflated with the legendary hero [[Ilya Muromets|Elijah of Murom]].<ref>Mike Dixon-Kennedy, ''Encyclopedia of Russian and Slavic myth and legend'', {{ISBN|1-57607-130-8}}, p. 218, [https://books.google.com/books?id=eD5AkdM83iIC&pg=PA218 full text]</ref><ref name="mw">''Merriam-Webster's encyclopedia of world religions'', {{ISBN|0-87779-044-2}}, ''s.v.'' "Slavic religion" [https://books.google.com/books?id=ZP_f9icf2roC&pg=PA1016 full text]</ref> The feast of St. Elias is known as ''Ilinden'' in [[South Slavic languages|South Slavic]], and was chosen as the day of the [[Ilinden-Preobrazhenie Uprising]] in 1903; it is now the holiday of [[Republic Day (North Macedonia)|Republic Day]] in [[North Macedonia]].

In [[Estonian folklore]] Elijah is considered to be the successor of [[Ukko]], the lightning spirit.<ref name="mw"/>

In [[Georgian mythology]], he replaces [[Elwa]].<ref name="mw"/><!-- can't find corroboration of this figure elsewhere--> A Georgian story about Elijah:
<blockquote>Once [[Jesus]], the prophet Elijah, and St. George were going through [[Georgia (country)|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).<ref name="Gabidzashvili">Gabidzashvili, Enriko. 1991. ''Saint George: In Ancient Georgian Literature''. Armazi – 89: Tbilisi, Georgia.</ref>
</blockquote>

Among other peoples of the Caucasus, including the [[Ossetians]] and [[Kabardians]], Elijah is understood as a kind of [[Uacilla|thunder-divinity named Uac-illa]], Ilia, or Yeli, and was traditionally invoked in "choppa" ritual associated with lightning strikes and certain mental illnesses.<ref>{{Cite journal |last=Tuite |first=Kevin |date=2004 |title=Lightning, Sacrifice, and Possession in the Traditional Religions of the Caucasus |url=https://www.jstor.org/stable/40466310 |journal=Anthropos |volume=99 |issue=1 |pages=143–159 |jstor=40466310 |issn=0257-9774}}</ref> If a person or animal was struck by lightning, a [[circle dance]] was performed immediately around the site, even if the storm was still ongoing, and Elijah's name was invoked alongside a nonsense word "choppa" or "coppay". If the victim had died, their family were forbidden from grieving and were required to bury them where they fell instead of in the village cemetery. If the victim survived, their lives were dedicated to Elijah: human survivors were prophets, while animals were released with a mark so that others would know not to take them home. In other versions of this tradition, the one venerated was not Elijah, but other traditional thunder-divinities like Shyble (Щыблэ), Afy (Афы), or Antswa (Анцуа).

Elias has other pagan associations: a modern legend about Elias mirrors precisely the legend of [[Odysseus]] seeking a place where the locals would not recognize an oar—hence the mountaintops.<ref>Arthur Bernard Cook, ''Zeus: A Study in Ancient Religion'', p. 171</ref>

=== The Church of Jesus Christ of Latter-day Saints===
[[The Church of Jesus Christ of Latter-day Saints]] acknowledges Elijah as a prophet. The Church teaches that the Malachi prophecy of the return of Elijah was fulfilled on 3 April 1836, when Elijah visited the prophet and founder of the church, [[Joseph Smith]], along with [[Oliver Cowdery]], in the [[Kirtland Temple]] as a [[resurrection|resurrected]] being.<ref>{{citation |last=Petersen |first=Mark E. |author-link=Mark E. Petersen |title=The Mission of Elijah |journal=[[Ensign (LDS magazine)|Ensign]] |date=August 1981 |url=https://www.churchofjesuschrist.org/study/ensign/1981/08/the-mission-of-elijah?lang=eng }}</ref> This event is chronicled in {{lds|Doctrine and Covenants|dc|110|13|16}}. 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.

In [[Latter-day Saint theology]], the name-title Elias is not always synonymous with Elijah and is often used for people other than the biblical prophet.<ref>{{citation |last=Perkins |first=Keith W. |author-link=Keith W. Perkins |title=I Have a Question: How can Elias, who appeared with Moses on the Mount of Transfiguration, be identified as both the Old Testament prophet Elijah and as John the Baptist? |url=https://www.churchofjesuschrist.org/study/ensign/1999/07/i-have-a-question/i-have-a-question?lang=eng |date=July 1999 |journal=Ensign }}</ref> According to Joseph Smith,

<blockquote>The spirit of Elias is first, Elijah second, and Messiah last. Elias is a forerunner to prepare the way, and the spirit and power of Elijah is to come after, holding the keys of power, building the Temple to the capstone, placing the seals of the Melchizedek Priesthood upon the house of Israel, and making all things ready; then Messiah comes to His Temple, which is last of all.<ref>{{cite book |last=Smith | first=Joseph Jr. |author-link=Joseph Smith |editor-last=Smith |editor-first=Joseph Fielding |editor-link=Joseph Fielding Smith |title=Teachings of the Prophet Joseph Smith |publisher=[[Deseret Book]] |location=Salt Lake City |orig-year=1938 |year=1976 |isbn=978-0-87579-243-9 |oclc=22984603|title-link=Teachings of the Prophet Joseph Smith (book) }} p. 340</ref></blockquote>

People to whom the title Elias is applied in Mormonism include [[Noah]], the angel [[Gabriel]] (who is considered to be the same person as Noah in Mormon doctrine), Elijah, [[John the Baptist]], [[John the Apostle]], and an unspecified man who was a contemporary of [[Abraham]].<ref name="urlElias">{{citation |contribution-url= http://lds.org/scriptures/bd/elias?lang=eng |contribution= Elias |title= Bible Dictionary, KJV (LDS) |publisher= [[The Church of Jesus Christ of Latter-day Saints]] }}</ref>

Detractors of Mormonism have often alleged that Smith, in whose time and place the King James Version was the only available English translation of the Bible, simply failed to grasp the fact that the Elijah of the Old Testament and the Elias of the New Testament are the same person.<ref name=burton74/> Latter-day Saints deny this and say that the difference they make between the two is deliberate and prophetic. The names Elias and Elijah refer to one who prepares the way for the coming of the Lord. This is applicable to John the Baptist coming to prepare the way for the Lord and His baptism; it also refers to Elijah appearing during the transfiguration to prepare for Jesus by restoring keys of sealing power.<ref name=burton74>{{citation |last=Burton |first=Theodore M. Burton |author-link=Theodore M. Burton |title=The Power of Elijah |url=https://www.churchofjesuschrist.org/study/ensign/1974/05/the-power-of-elijah?lang=eng |date=May 1974 |journal=Ensign }}</ref> Jesus then gave this power to the Twelve saying, "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven."<ref>{{bibleverse||Matthew|18:18|9}}</ref>

== In Islam ==
[[File:Khidr and elijah.jpg|thumb|''[[Khidr|Khizr]] and Elijah Praying in [[Mecca]]''; [[Persian miniature]] from an [[illuminated manuscript]] of ''[[Stories of the Prophets]]'' ({{Circa|427 [[Anno Hegirae|AH]]/ 1036 [[AD]]}})]]{{Main|Elijah in Islam}}

{{Islamic prophets|Prophets in the Quran}}

Elijah ({{langx|ar|إلياس|translit=Ilyās}}) is mentioned as a [[Prophets and messengers in Islam|prophet]] in {{qref|6|85|b=y}}. Elijah's narrative in the [[Quran]] and later [[Muslim]] tradition resembles closely that in the [[Hebrew Bible]] and Muslim literature records Elijah's primary prophesying as taking place during the reign of [[Ahab]] and [[Jezebel]] as well as [[Ahaziah of Israel|Ahaziah]].{{efn|"Elias is the same as Elijah, whose story will be found in the Old Testament in 1 Kings 17–19 and 2 Kings 1–2. Elijah lived in the reign of Ahab (896–874&nbsp;BC) and Ahaziah (874–872&nbsp;BC), kings of the (northern) kingdom of Israel or Samaria. He was a prophet of the desert, like John the Baptist, unlike our holy Prophet, who took part in, controlled, and guided all the affairs of his people. Both Ahab and Azariah were prone to lapse into the worship of Baal, the sun-god worshipped in Syria. That worship also included the worship of nature-powers and procreative powers, as in the Hindu worship of the Lingam, and led to many abuses. King Ahab had married a princess of Sidon, Jezebel, a wicked woman who led her husband to forsake Allah and adopt Baal-worship." ... "Elijah denounced all Ahab's sins as well as the sins of Ahaziah and had to flee for his life. Eventually, according to the Old Testament,<ref>4 Kings, 2:11</ref> he was taken up in a whirlwind to heaven in a chariot of fire after he had left his mantle with Elisha the prophet."<ref>[[Abdullah Yusuf Ali]], ''[[The Holy Qur'an: Text, Translation and Commentary]]'', Note&nbsp;'''4112'''</ref>}} He is seen by [[Muslim]]s to be the prophetic predecessor to [[Elisha in Islam|Elisha]]. While neither the Bible nor the Quran mentions the genealogy of Elijah, some scholars of Islam believe he may have come from the priestly family of the prophet [[Aaron in Islam|Aaron]].<ref>Ibn Kathir, ''[[Stories of the Prophets (Ibn Kathir)|Stories of the Prophets]]'', p. 474</ref> While Elijah is associated with [[Islamic eschatology]], [[Islam]] views [[Jesus in Islam|Jesus]] as the [[Messiah]].<ref>C. Glasse. "Elijah". ''Concise Encyclopedia of Islam''</ref> However, Elijah is expected to come back along with the mysterious figure known as [[Khidr]] during the [[Last Judgment]].<ref>{{cite web |title=Islamic View of the Coming/Return of Jesus |website=islamicperspectives.com |url=http://www.islamicperspectives.com/returnofjesus.htm |access-date=14 September 2015  |url-status=dead |archive-url=https://web.archive.org/web/20150923170110/http://www.islamicperspectives.com/returnofjesus.htm |archive-date=23 September 2015}}</ref> Elijah's figure has been identified with a number of other [[prophet]]s and [[saint]]s, including [[Idris (prophet)|Idris]], which is believed by some [[scholar]]s to have been another name for Elijah,<ref>''Message of the Qur'an'', M. Asad, Commentary on 19: 56–57</ref> and Khidr.<ref>''Dimensions of Islam'', F. Schuon, index. ''Sayyidna Khizr''</ref> [[Islamic]] [[legend]] later developed the figure of Elijah, greatly embellishing upon his attributes, and some apocryphal literature gave Elijah the status of a half-human, half-angel.<ref>''Encyclopedia of Islam'', Vol. III, H-Iram</ref> Elijah also appears in later works of literature, including the ''[[Hamzanama]]''.<ref>''Adventures of Amir Hamza'', J. Seyller, p. 240</ref>

=== Quran ===
Elijah is mentioned in the Quran, where his preaching is recounted in a concise manner. The Quran narrates that Elijah told his people to come to the worship of God and to leave the worship of [[Baal]], the primary [[Idolatry|idol]] of the area. The Quran states, "And Elias was indeed one of the messengers. ˹Remember˺ when he said to his people, “Will you not fear ˹Allah˺? Do you call upon ˹the idol of˺ Ba’l and abandon the Best of Creators— Allah, your Lord and the Lord of your forefathers?” "<ref>{{qref|37|123-126|c=y}}</ref>

The Quran 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 in and worshiped God. The Quran states, "But they rejected him, so they will certainly be brought ˹for punishment˺. But not the chosen servants of Allah. We blessed him ˹with honourable mention˺ among later generations: "<ref>{{qref|37|127-129|c=y}}</ref>

In the Quran, God praises Elijah in two places:
{{Blockquote|“Peace be upon Elias.” Indeed, this is how We reward the good-doers. He was truly one of Our faithful servants.|{{qref|37|130-132|c=y}} }}
{{Blockquote|Likewise, ˹We guided˺ Zachariah, John, Jesus, and Elias, who were all of the righteous.|{{qref|6|85|c=y}} }}

Numerous commentators, including [[Abdullah Yusuf Ali]], have offered commentary on Al-An’am 6: 85 saying that Elijah, [[Zechariah (priest)|Zechariah]], [[John the Baptist]] and [[Jesus]] were all spiritually connected. Abdullah Yusuf Ali says, "The third group consists not of men of action, but Preachers of Truth, who led solitary lives. Their epithet is: "the Righteous." They form a connected group round Jesus. Zachariah was the father of John the Baptist, who is referenced as "Elias, which was for to come" (Matt 11:14); and Elias is said to have been present and talked to Jesus at the Transfiguration on the Mount (Matt. 17:3)."<ref>[[Abdullah Yusuf Ali]], ''[[The Holy Qur'an: Text, Translation and Commentary]]'', Note. '''905'''"</ref>

=== Literature and tradition ===
Muslim [[literature]] and [[tradition]] recounts that Elijah preached to the [[Kingdom of Israel (Samaria)|Kingdom of Israel]], ruled over by [[Ahab]] and later his son [[Ahaziah of Israel|Ahaziah]]. He is believed to have been a "prophet of the desert—like [[John the Baptist]]".<ref>Abdullah Yusuf Ali, ''Holy Qur'an: Text, Translation, Commentary'', ''Note on Elijah''</ref> Elijah is believed to have preached with zeal to Ahab and his wife [[Jezebel]], who according to Muslim tradition was partly responsible for the worship of [[False god|false idols]] in this area. Muslims believe that it was because the majority of people refused to listen to Elijah that Elisha had to continue preaching the message of [[God]] to Israel after him.<ref>''[[Stories of the Prophets (Ibn Kathir)|Stories of the Prophets]]'', Ibn Kathir, ''Stories of Elias and Elisha''</ref>
[[File:Khizr and Ilyas fountain of life from a 1548 Persian manuscript.jpg|left|thumb|Islamic [[Persian miniature|miniature]] of Ilyas (left) and fellow Islamic prophet [[Khidr]] sit together at the [[fountain of youth]].]]
Elijah has been the subject of legends and folktales in Muslim culture, usually involving his meeting with Khidr, and in one legend, with [[Muhammad in Islam|Muhammad]] himself.<ref>''Historical Dictionary of Prophets in Islam and Judaism'', B. M. Wheeler, ''Elijah'': "Muslim exegetes report that the prophet Muhammad and a band of followers once met Elijah on a journey outside Mecca. Elijah served the prophet with food from heaven and then left on a cloud heading for the heavens"</ref> In [[Islamic]] [[mysticism]], Elijah is associated closely with the sage [[Khidr]]. One hadith reported that Elijah and [[Khidr]] met together every year in [[Jerusalem]] to go on the [[pilgrimage]] to [[Mecca]].<ref>''Historical Dictionary of Prophets in Islam and Judaism'', B. M. Wheeler, ''Elijah'': "It is reported by Ibn Kathir that every year during the month of [[Ramadan]] in [[Jerusalem]], the prophets Elijah and [[Khidr]] meet..."</ref> Elijah appears also in the ''[[Hamzanama]]'' numerous times, where he is spoken of as being the brother of [[Khidr]] as well as one who drank from the [[Fountain of Youth]].<ref>''The Adventures of Amir Hamza'', trans. M. A. Farooqi, cf. List of Characters: ''Ilyas'' or ''Prophet Elias''</ref>

Further, It is narrated in [[Kitab al-Kafi]] that Imam [[Ja'far al-Sadiq]] was reciting the prostration of Ilyas (Elijah) in the Syrian language and began to weep. He then translated the supplication in Arabic to a group of visiting scholars: 
<blockquote><poem>
"O Lord, will I find that you punish me although you know of my thirst in the heat of midday? Will I find that you punish me although you know that I rub my face on Earth to worship you? Will I find that you punish me although you know that I give up sins for you? Will I find that you punish me although you know that I stay awake all night just for you?" To which Allah then inspired to Ilyas, "Raise your head from the Earth for I will not punish you".<ref name="Kulayni">{{cite book |last1=Al-Kulayni |first1=Abu Ja’far Muhammad ibn Ya’qub |title=Kitab al-Kafi |date=2015 |publisher=The Islamic Seminary Inc. |location=South Huntington, NY |isbn=9780991430864 }}</ref>
</poem></blockquote>

Although most [[Muslim]] scholars believed that Elijah preached in [[Kingdom of Israel (Samaria)|Israel]], some early commentators on the Quran stated that Elijah was sent to [[Baalbek]], in [[Lebanon]].<ref>''[[Stories of the Prophets (Ibn Kathir)|Stories of the Prophets]]'', Ibn Kathir, ''Story of Elias and Elisha''</ref> Modern scholars have rejected this claim, stating that the connection of the city with Elijah would have been made because of the first half of the city's name, that of ''[[Baal]]'', which was the deity that Elijah exhorted his people to stop worshiping. Scholars who reject identification of Elijah's town with Baalbek further argue that the town of Baalbek is not mentioned with the narrative of Elijah in either the Quran or the [[Hebrew Bible]].<ref>''Historical Dictionary of Prophets in Islam'', B. M. Wheeler, ''Baalbek''</ref>

== In Druze religion ==
[[File:Maqam Al-Kader.jpg|thumb|The Druze maqam Al-[[Khidr]] in [[Kafr Yasif]], [[Israel]]]]
Druze tradition honors several “mentors” and “prophets”, and Elijah is honored as a [[prophet]].<ref>{{cite book|title=Encyclopedia of Sacred Places, 2nd Edition [2 volumes]| first=Norbert |last= C. Brockman|year= 2011| isbn=  9781598846553| page = 259|publisher=ABC-CLIO|quote=}}</ref> Elijah is considered a central figure in [[Druze]].<ref name="Historical Dictionary of the Druzes">{{cite book|title=Historical Dictionary of the Druzes| first=Samy|last= Swayd|year= 2015| isbn=  9781442246171| page = 77|publisher=Rowman & Littlefield|quote=}}</ref> And due to his importance in the religion, the settlement of Druzes on [[Mount Carmel]] had partly to do with Elijah's story and devotion. There are two large Druze towns on the eastern slopes of [[Mount Carmel]]: [[Daliyat al-Karmel]] and [[Isfiya]].<ref name="Historical Dictionary of the Druzes"/> The Druze regard the [[Cave of Elijah]] as holy,<ref name="Hammer 2009 76">{{cite book|title=Holy Places in the Israeli-Palestinian Conflict: Confrontation and Co-existence| first= Leonard |last= Hammer|year= 2009| isbn=  9781135268121| page = 76|publisher=Routledge|quote=}}</ref> and they identify Elijah as "al-[[Khidr]]", the green prophet who symbolizes water and life, a miracle who cures the sick.<ref name="Hammer 2009 76"/> He and [[Jethro (biblical figure)|Jethro]] ([[Shuaib]]) are considered [[patron saint]]s of the [[Druze people]].<ref name="Fukasawa 2017 310">{{cite book|title=Religious Interactions in Europe and the Mediterranean World: Coexistence and Dialogue from the 12th to the 20th Centuries|first=	Katsumi|last=Fukasawa|year=2017| isbn=9781351722179| page =310|publisher=Taylor & Francis|quote=}}</ref><ref>{{cite book|title=Peace is in the Eye of the Beholder|first=Raphael |last=Israeli|year=2009| isbn=9783110852479| page =244|publisher=Walter de Gruyter GmbH & Co KG|quote= Nabi Shu'eib, biblical Jethro, is the patron saint of the Druze.}}</ref>
 
Druze, like some [[Christians]], believe that Elijah came back as [[John the Baptist]],<ref name="Swayd 2015 77" /><ref name="Bennett 2010 77">{{cite book|title=Cannabis and the Soma Solution| first=Chris|last=  Bennett|year= 2010| isbn=  9781936296323| page = 77|publisher=Rowman & Littlefield|quote=transmigration of the soul is a Druze tenet, and Druze believe that El Khidr and John the Baptist are one and the same. (Gibbs, 2008) The mythology of Khizr is thought to go back even further than the time of John the Baptist or Elija}}</ref> since they believe in [[reincarnation]] and the transmigration of the soul, Druze believe that El Khidr and John the Baptist are one and the same; along with [[Saint George]].<ref name="Bennett 2010 77"/>

Due to the [[Christianity and Druze|Christian influence on the Druze faith]], two [[Christian saints]] become the [[Druze]]'s favorite venerated figures: [[Saint George]] and Saint Elijah.<ref name="Beaurepaire">{{cite book|title=Religious Interactions in Europe and the Mediterranean World: Coexistence and Dialogue from the 12th to the 20th Centuries|first=Pierre-Yves|last=Beaurepaire|year=2017|isbn=9781351722179|page=310-314|publisher=Taylor & Francis}}</ref> Thus, in all the villages inhabited by Druze and Christians in central [[Mount Lebanon]] a Christian church or Druze maqam is dedicated to either one of them.<ref name="Beaurepaire" /> According to scholar Ray Jabre Mouawad the Druze appreciated the two saints for their bravery: [[Saint George and the Dragon|Saint George because he confronted the dragon]] and Saint Elijah because he competed with the pagan priests of [[Baal]] and won over them.<ref name="Beaurepaire" /> In both cases the explanations provided by Christians is that Druzes were attracted to [[Military saint|warrior saints]] that resemble their own militarized society.<ref name="Beaurepaire" />

== In Baháʼí faith ==
In the [[Baháʼí faith]], the [[Báb]], founder of the [[Bábí]] faith, is believed to be the return of Elijah and [[John the Baptist]].<ref name= gpb_58>{{cite book |author=Shoghi Effendi |author-link=Shoghi Effendi |year=1944 |title=God Passes By |publisher=Baháʼí Publishing Trust |location=Wilmette, Illinois, US |isbn=978-0-87743-020-9 |url=http://reference.bahai.org/en/t/se/GPB/gpb-5.html#pg58 |page=58}}</ref> Both Elijah and John the Baptist are considered to be Lesser [[Prophet]]s, whose stations are below that of a [[Manifestation of God (Baháʼí Faith)|Manifestation of God]] like Jesus Christ, Buddha, the Báb or [[Bahá'u'lláh]]. The Báb is buried on Mount Carmel, where Elijah had his confrontation with the prophets of Baal.<ref>{{cite book |first=John |last=Esslemont |title=Bahá'u'lláh and the New Era |publisher=Baháʼí Publishing Trust |location=Wilmette, Illinois, US |isbn=978-0-87743-160-2 |url=http://reference.bahai.org/en/t/je/BNE/bne-21.html |page=18|year=1980 }}</ref>

== Controversies ==
=== Miracle of the ravens ===
[[File:Lanfranco Elie nourri par le corbeau.jpg|thumb|left|''Elijah fed by the ravens'', by [[Giovanni Lanfranco]], [[Musée des beaux-arts de Marseille]]]]

That ravens fed Elijah by the brook [[Chorath]] has been questioned. The Hebrew text at 1 Kings 17:4–6 uses the word {{lang|he|עֹרְבִים}} ''`ōrvīm'', which means ''ravens'', but with a different vocalization might equally mean ''Arabs''. The [[Septuagint]] has {{lang|grc|κορακες}}, ''ravens'', and other traditional translations followed.

Alternatives have been proposed for many years; for example [[Adam Clarke]] (d. 1832) treated it as a discussion already of long standing.<ref>[[Adam Clarke|Clarke, Adam]]. The Holy Bible ... with a Commentary and Critical Notes, Volume II, London 1836</ref> Objections to the traditional translation are that ravens are ritually unclean<ref>see {{Bibleverse||Leviticus|11:13–17|HE}}</ref> 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."<ref>Gray, John. Old Testament Library, I & II Kings, SCM Press, London, 1964</ref> His translation of the verses in question is:

<blockquote>And the word of YHWH came to Elijah saying, Go hence and turn eastward and hide thyself in the Wadi Chorath 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 YHWH and went and dwelt in the Wadi Chorath 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.</blockquote>

===Fire on Mount Carmel===
The challenge to the priests of Baal had the two-fold purpose of demonstrating that the God of Israel was greater than Baal, and that it was he who was the giver of rain. According to J. Robinson, "Some scholars have suggested that the pouring of water was a piece of [[sympathetic magic]]."<ref name=Robinson>[https://books.google.com/books?id=GfagN_c7kHoC&dq=Elijah+and+naphtha&pg=PA212 Robinson, J. and Robinson, Joseph. ''The First Book of Kings'', Cambridge University Press, 1972, p. 212]{{ISBN|9780521097345}}</ref>

[[Hugo Gressmann]] suggested that the fire that destroyed the offering and altar was lightning, while [[Ferdinand Hitzig]] and others<ref>{{citation-attribution|1=[https://books.google.com/books?id=d-1XAAAAIAAJ&dq=Elijah+and+naphtha&pg=PA284 Balkwill, F.H. "the Sacred Fire of Israel", ''The Twentieth Century'', Volume 60, 1906, p. 277]}}</ref> thought the water poured on the sacrifice and into the ditch might have been flammable [[naphtha]]. Baptist scholar [[H. H. Rowley]] rejects both views.<ref>{{cite web| url = https://www.escholar.manchester.ac.uk/api/datastream?publicationPid=uk-ac-man-scw:1m2856&datastreamId=POST-PEER-REVIEW-PUBLISHERS-DOCUMENT.PDF| title = Rowley, H.H., "Elijah on Mount Carmel", p. 210 et seq., The John Rylands Library, University of Manchester| access-date = 11 April 2019| archive-date = 4 April 2023| archive-url = https://web.archive.org/web/20230404221225/https://www.escholar.manchester.ac.uk/api/datastream?publicationPid=uk-ac-man-scw:1m2856&datastreamId=POST-PEER-REVIEW-PUBLISHERS-DOCUMENT.PDF| url-status = dead}}</ref> Robinson dismisses the suggestion of naphtha with the view that the priests of Baal would have been aware of the properties of naphtha.<ref name=Robinson/> [[Julian Morgenstern]] rejects the idea of sympathetic magic, but supports the interpretation of white naphtha possibly ignited by a glass or mirror to focus the sun's rays, citing other mentions of sacred fire, as in 2 Maccabees 1:18–22.<ref>{{cite web| url = https://books.google.com/books?id=otEUAAAAIAAJ&dq=Elijah+and+naphtha&pg=PA65| title = Morgenstern, Julian. ''The Fire Upon the Altar'', Brill Archive, 1963, p. 65| last1 = Easley| first1 = Gene| date = June 1994}}</ref>

=== Ascension into the heavens ===
Elijah's name typically occurs in [[Entering heaven alive#Judaism|Jewish lists of those who have entered heaven alive]].

In the [[Gospel of John]], Jesus says: "And no man hath ascended up to heaven, but he that came down from heaven, [''even''] the Son of man which is in heaven."<ref>{{bibleverse||John|3|13}}</ref> Traditionally Christianity interprets the [[Names and titles of Jesus in the New Testament#Son of man|"Son of Man"]] as a title of Jesus, but this has never been an article of faith and there are other interpretations. Further interpreting this quote, some Christians believe that Elijah was not assumed into heaven but simply transferred to another assignment either in heaven<ref name="djytel">{{cite web |last=Coram |first=James |series=biblical studies |title=The Fate of Enoch and Elijah |publisher=Concordant Publishing Concern |url=http://www.concordant.org/expohtml/GeneralExpositions/EnochAndElijah.html |access-date=4 May 2014 |url-status=dead |archive-url=https://web.archive.org/web/20130522142440/http://www.concordant.org/expohtml/GeneralExpositions/EnochAndElijah.html |archive-date=22 May 2013}}</ref> or with [[Jehoram of Judah|King Jehoram of Judah]].<ref name = "djytel"/>

The question of whether Elijah was in heaven or elsewhere on earth depends partly on the view of the letter Jehoram received from Elijah in 2 Chronicles 21:12 after Elijah had ascended. Some have suggested that the letter was written before Elijah ascended, but only delivered later.<ref>Bromiley ''International Standard Bible Encyclopedia: E–J'' p. 55</ref> The rabbinical [[Seder Olam Rabbah|Seder Olam]] explains that the letter was delivered seven years after his ascension.<ref>Aryeh Kaplan ''The handbook of Jewish thought'', Volume 1 1992 p. 116 "This was seven years after Elijah's death; [[Seder Olam Rabbah]] 17.25"</ref> This is also a possible explanation for some variation in manuscripts of [[Josephus]]' ''[[Antiquities of the Jews]]'' when dealing with this issue.<ref>Begg C. ''Josephus' story of the later monarchy: (AJ 9, 1–10, 185)'' Section "Elijah's Letter" p.119</ref> Others have argued that Elijah was only "caught away" such as Philip in Acts 8{{efn|"There is evidence that Elijah was back on earth after he was taken away in the whirlwind: It can be shown that a letter was received by Jehoram, King of Judah, from Elijah, after Elijah was taken to heaven. Either the letter was written before he went to heaven and delivered by a messenger on earth (unlikely), or Elijah was "caught away" as was Philip from the Gaza Road to Azotas, (about 17&nbsp;miles,<ref>{{bibleverse| |Acts|8|39,40}}</ref>) for an unspecified purpose and returned to the earth. Consider the evidence:<br/>1. Elijah had been taken to heaven in a whirlwind.<ref>{{bibleverse|2|Kings|2|11}}</ref><br/>2. Elisha had taken over the duties of Elijah in the reign of Jehoshaphat.<ref>{{bibleverse|2|Kings|3|10,11}}</ref><br/>3. Jehoram received a letter from Elijah, the prophet.<ref>{{bibleverse|2|Chron|21|1,9–12}}</ref> King Jehoram reigned after Jehoshaphat.<ref>{{bibleverse|2|Chron|21|1}})</ref><ref>Ron Abel ''Wrested Scriptures'' {{full citation needed|date=July 2020}}</ref>}} [[John Lightfoot]] reasoned that it must have been a different Elijah.<ref>Barrett Richard A.F. ''A synopsis of criticisms upon those passages'', Volume 3, Part 1, p. 234 1847 "But our Dr. Lightfoot is of opinion, that it is not meant of that Elijah, who was carried up to heaven, but of another of his name, who sent this letter"</ref>

=== Return ===
The Jewish nation awaits the coming of Elijah to precede the coming of the Messiah. 

For Christians this prophecy was fulfilled in the gospel. After Elijah appears during the Transfiguration alongside Moses, Jesus explains to his disciples that John the Baptist, recently beheaded by Herod Antipas,<ref>{{Bibleverse||Matthew|14:9–12|9}}</ref> had been Elijah reincarnate.<ref>{{Bibleverse||Matthew|17:9–13|9}}</ref> Commentators have said that Moses' appearance represented the law, while Elijah's appearance represented the prophets.<ref>{{cite web|url=http://www.lastdays-eschatology.net/Elijah-the-prophet.html|title=Elijah the prophet|website=lastdays-eschatology.net|access-date=25 March 2014|archive-url=https://web.archive.org/web/20140325234031/http://www.lastdays-eschatology.net/Elijah-the-prophet.html|archive-date=25 March 2014|url-status=dead}}</ref> 
[[The Church of Jesus Christ of Latter-day Saints]] believes that Elijah returned on 3 April 1836 in an appearance to [[Joseph Smith]] and Oliver Cowdery, fulfilling the prophecy in Malachi.

The [[Baháʼí Faith]] believes Elijah returned as the [[biblical]] [[prophet]] [[John the Baptist]] and as the [[Báb]] who founded the [[Bábí]] Faith in 1844.<ref>{{cite web|url=http://reference.bahai.org/en/t/se/GPB/gpb-5.html#pg57 |title=Baháʼí Reference Library – God Passes By |pages= 49–60 |publisher=Reference.bahai.org |date=31 December 2010 | access-date=5 March 2014}}</ref><ref>{{cite web|url=http://reference.bahai.org/en/t/je/BNE/bne-18.html |title=Baháʼí Reference Library – Bahá'u'lláh and the New Era |pages= 15–16 |publisher=Reference.bahai.org |date=31 December 2010 | access-date=5 March 2014}}</ref> Druze, like [[Baháʼí Faith]] believes, believe that Elijah came back as [[John the Baptist]],<ref name="Swayd 2015 77" /><ref name="Bennett 2010 77"/>

The American founded [[Nation of Islam]] believes Elijah returned as [[Elijah Muhammad]], [[black separatist]] religious leader (who claimed to be a "messenger", not a prophet). This is considered less important than their belief that Allah himself showed up in the person of [[Fard Muhammad]], the founder of the group. It differs notably from most beliefs about Elijah, in that his re-appearance is usually the precursor to a greater one's appearance, rather than an afterthought.<ref>{{Cite web | title=Debate between NOI member and I | url=https://www.angelfire.com/ny/dawahpage/noi.html | access-date=8 February 2017 | quote="I say, we don't call the Honorable Elijah Muhammad a Prophet. We recognize Prophet Muhammad, of 1400 years ago as the Last Prophet of Allah. The Honorable Elijah Muhammad is Allah's Last and Greatest Messenger to we, the Black man and woman in America."}}</ref>

== In arts and literature ==
* Perhaps the best-known representation of the story of Elijah is [[Felix Mendelssohn]]'s [[oratorio]] "[[Elijah (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 his ethnography ''[http://www.berghahnbooks.com/title/HadziMuhamedovicWaiting Waiting for Elijah: Time and Encounter in a Bosnian Landscape]'', anthropologist [http://www.bristol.ac.uk/school-of-arts/people/safet-hadzimuhamedovic/index.html Safet HadžiMuhamedović] discusses the [[syncretic]] harvest feast of Elijah's Day (''Ilindan/Aliđun''), shared by Christians and Muslims throughout [[Bosnia]].<ref>HadžiMuhamedović, S. (2018) Waiting for Elijah: Time and Encounter in a Bosnian Landscape. New York and Oxford: Berghahn Books.</ref> He focuses on the [[Field of Gacko]] in the southeastern Bosnian highlands.<ref name="HadžiMuhamedović-interfaith.cam.ac.uk-bosnian-sacred-landscapes">{{cite web |last1=HadžiMuhamedović |first1=Safet |title=Bosnian Sacred Landscapes |url=https://www.interfaith.cam.ac.uk/research/current-research-projects/bosnian-sacred-landscapes |website=www.interfaith.cam.ac.uk |access-date=6 August 2025 |language=en |date=21 March 2021}}</ref> Starting with a well-known Bosnian proverb about Elijah's two names "Ilija until noon - Alija after noon" (''Do podne Ilija, od podne Alija''), HadžiMuhamedović discusses the traditional and postwar waiting for Elijah, as well as the plethora of other characters he merges with (e.g. Slavic deity [[Perun]] and prophet [[Khidr]]). As the central trope in the book, the waiting for Elijah becomes the waiting for the restoration of home and cosmology after nationalist violence. The absence of Elijah is reminiscent of the one in Jewish rituals and HadžiMuhamedović discovers an imaginative form of political resistance in the waiting for Elijah's return. 
* In ''[[Orlando Furioso]]'', the English knight [[Astolfo]] flies up to the moon in Elijah's flaming chariot.
* [[Elijah Rock]] is a traditional Christian [[Spiritual (music)|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.<ref>{{cite web |url=http://www.efn.org/~acd/vite/VasariLorenz.html |title=Link to on-line biography of Lorenzetto from Vasari's ''Vite'' |publisher=Efn.org |access-date=5 March 2014 |archive-url=https://web.archive.org/web/20090222204918/http://efn.org/~acd/vite/VasariLorenz.html |archive-date=22 February 2009 |url-status=dead }}</ref>
* ''[[The Fifth Mountain]]'' by [[Paulo Coelho]] is based on the story of Elijah.
* Christian metal band [[Disciple (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 (band)|Seatrain]] records, on the albums of the same name (1970), band member Peter Rowans song "Waiting for Elijah", alluding to Elijah's second coming.
* From 1974 to 1976 [[Philip K. Dick]] believed himself to be [[Spirit possession|possessed]] by the spirit of Elijah.<ref>Rickman, Gregg. Philip K. Dick: The Last Testament. Long Beach, CA: Fragments West/The Valentine Press, 1985.</ref> He later included Elijah (as Elias Tate) in his novel ''[[The Divine Invasion]]''.
* On [[Ryan Adams]]' 2005 album ''[[29 (album)|29]]'', the song "Voices" speaks of Elijah, alluding to Elijah being the prophet of destruction.
*''[[Journeys With Elijah: Eight Tales of the Prophet]]'', book by Barbara Goldin and illustrated by [[Jerry Pinkney]]
* 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.
* [[Elijah Baley|Elijah]] ("Lije") is the name of the protagonist in three novels of [[Isaac Asimov]]'s [[Robot series (Asimov)|''Robot'' series]]. He is familiar with biblical stories and sometimes relates them in the narrative or in discussion with his [[R. Daneel Olivaw|robot partner]] who was built in a world devoid of religion. His wife is ironically named Jezebel.
* The popular movie ''[[Chariots of Fire]]'' alludes to the William Blake poem [[And did those feet in ancient time]], which in turn alludes to the Elijah story.
* Elijah was played by [[John Hoyt]] in the 1953 film ''[[Sins of Jezebel]]''.
* A series of paintings by [[Clive Hicks-Jenkins]] {{Circa|2003–2007|lk=no}} depicted Elijah being fed by a raven, inspired by fragments of a Tuscan altarpiece in [[Christ Church Picture Gallery]] in Oxford.<ref>Jacqueline Thalmann, 'Windows to Grace' in Simon Callow, Andrew Green, Rex Harley, Clive Hicks-Jenkins, Kathe Koja, Anita Mills, Montserrat Prat, Jacqueline Thalmann, Damian Walford Davies and Marly Youmans, Clive Hicks-Jenkins (2011: Lund Humphries) {{ISBN|978-1-84822-082-9}}, pp. 81–97</ref>
* Referenced in the song "It Was Written", by [[Damian Marley]], featuring [[Capleton]] and [[Drag-On]].
* Referenced in the movie ''[[The Book of Eli]]'', starring [[Denzel Washington]] in the title role as the man on a mission in a post-apocalyptic world to deliver the Bible for safe-keeping.
* [[I. L. Peretz]] wrote ''The Magician'', which was illustrated by [[Marc Chagall]] in 1917, about Elijah.<ref name="WDL">{{cite news |url = http://www.wdl.org/en/item/9615/ |title = The Magician |website = [[World Digital Library]] |year = 1917 |access-date = 30 September 2013 }}</ref>
* Early in ''[[Moby-Dick]]'', Ishmael and Queequeg run into a scarred and deformed man named Elijah, a prophet (or perhaps merely a frightening stranger) who hints to them the perils of signing aboard Ahab's ship, the ''Pequod''.
* Elijah appears in psychologist Carl Jung's "[[The Red Book (Jung)|Red Book]]" as one of central book heroes.
* The song "Eliyahu" by Brooklyn folk-punk band [[Out Of System Transfer]] is about the story of Elijah through Passover.

== See also ==
{{Portal|Saints}}
* [[Biblical narratives and the Quran]]
* [[Eli (name)]]
* [[Legends and the Quran]]
* [[Prophets of Islam]]
* [[Qisas Al-Anbiya]] (''Stories of The Prophets'')
* [[St. Elijah's Church (disambiguation)]], for churches dedicated to Elijah
* [[Theophoric name]]
* [[Two witnesses]]

== Notes ==
{{notelist}}

== References ==
{{Reflist|25em}}

* {{Cite book |title=All the books of Enoch (Enoch 1, Enoch 2, Enoch 3) |author=Enoch |url=https://archive.org/details/AllTheBooksOfEnochenoch1Enoch2Enoch3}}

== Bibliography ==
* ''Elijah: Prophet of Carmel'', by Jane Ackerman, ICS Publications, 2003. {{ISBN|0-935216-30-8}}
* Landesmann, Peter (2004). ''Die Himmelfahrt des Elija. Entstehen und Weiterleben einer Legende sowie ihre Darstellung in der frühchristlichen Kunst'' [The Ascension of Elijah. The emergence and survival of a legend and its depiction in early Christian art]. Wien: Böhlau, {{ISBN|3-205-77184-2}}.

=== Anthropology ===
* HadžiMuhamedović, S. ''[http://www.berghahnbooks.com/title/HadziMuhamedovicWaiting Waiting for Elijah: Time and Encounter in a Bosnian Landscape]''. New York and Oxford: Berghahn Books. {{ISBN|978-1-78533-856-4}}

=== 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}}
* Négrier, Patrick. ''Elie & Elisée'', KDP Editions 2024, Amazon.fr

=== 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|0-8050-4384-5}}
* 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)

=== Christian literature===
*{{cite book|chapter=[[s:A Practical Commentary on Holy Scripture/LXII. God raises up Prophets. — Mission of the Prophet Elias|God raises up Prophets. — Mission of the Prophet Elias]]|title=A Practical Commentary on Holy Scripture|year=1910|publisher=B. Herder|author=Friedrich Justus Knecht}}

=== References in the Qur'an ===
* Mission of Elijah: {{qref|37|123-126}}, {{qref|37|127-129}}
* Praise for Elijah: {{qref|6|85}}, {{qref|37|130-132}}

== External links ==
{{Commons category}}
* [http://www.sacred-texts.com/jud/loj/loj408.htm Legends of the Jews by Louis Ginzberg.] The legends of Elijah.
* [http://xtf.lib.virginia.edu/xtf/view?docId=DicHist/uvaBook/tei/DicHist1.xml;chunk.id=dv1-65;toc.depth=1;toc.id=dv1-65;brand=default;query=Dictionary%20of%20History%20of%20Ideas#1 ''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
* [https://biblicalstudies.org.uk/article_elijah.html ''Elijah'' by Rob Bradshaw] Extensive dictionary style article.
* [https://www.churchofjesuschrist.org/study/scriptures/bd/elijah LDS Bible Dictionary Entry on Elijah]
* [http://www.stpetersbasilica.info/Statues/Founders/Elijah/Elijah.htm Founder Statue in St Peter's Basilica]
* [http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=102060 Holy, Glorious Prophet Elijah] Orthodox [[icon]] and [[synaxarion]]
* [http://www.al-huda.com/TPOI_32.htm Prophet Ilyas] {{Webarchive|url=https://web.archive.org/web/20190128142746/http://www.al-huda.com/TPOI_32.htm |date=28 January 2019 }}
* [http://www.islam101.com/history/people/prophets/elisha.htm The Story of Ilyas (Elias)] {{Webarchive|url=https://web.archive.org/web/20120710085953/http://www.islam101.com/history/people/prophets/elisha.htm |date=10 July 2012 }}
* [http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=102060 Holy, Glorious Prophet Elijah] Orthodox [[icon]] and [[synaxarion]]
* {{Ws|"[[s:Easton's Bible Dictionary (1897)/Elijah|Elijah]]" in ''[[Easton's Bible Dictionary]]'', 1897}}
* {{Cite NIE|wstitle=Elijah|year=1905 |short=x}}
* [https://gavalochorigreece.org/things-to-see-and-do/church-of-prophet-elijah/ Church of Prophet Elijah (Gavalochori, Greece)]

{{Prophets of the Tanakh}}
{{Catholic saints}}
{{Prophets in the Quran}}
{{Authority control}}

[[Category:Elijah| ]]
[[Category:9th-century BCE Hebrew people]]
[[Category:9th-century BC births]]
[[Category:850s BC deaths]]
[[Category:Angelic visionaries]]
[[Category:Books of Kings people]]
[[category:Book of Malachi people]]
[[Category:Christian saints from the Old Testament]]
[[Category:Entering heaven alive]]
[[Category:Kingdom of Israel (Samaria)]]
[[Category:People in the Gospel of Matthew]]
[[Category:People in the Gospel of Luke]]
[[Category:Prophets in the Druze faith]]
[[Category:Miracle workers]]
[[Category:Heroes in mythology and legend]]