Abstract
According to the authors of the books of Kings, ‘Ahab did more to vex Yahweh, the God of Israel, than did all the kings of Israel who preceded him’ (1 Kings 16: 33b).1 He married the Phoenician princess Jezebel and established the form of Baalism she brought with her in his capital alongside Yahwism. The prophet Elijah appears in this landscape of apostasy just long enough to swear an oath in the name of Yahweh that brings drought on the northern kingdom; then he disappears.
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Notes
Burke O. Long, 1 Kings — With an Introduction to Historical Literature, vol. IX, The Forms of Old Testament Literature (Grand Rapids: William B. Eerdmans Publishing Co., 1984).
Robert B. Coote (ed.), Elijah and Elisha in Socioliterary Perspective (Atlanta: Scholars Press, 1992).
Eve Kosofsky Sedgwick, The Epistemology of the Closet (Berkeley: University of California Press, 1990) p. 3.
Michel Foucault, Power/Knowledge: Selected Writings and Interviews 1972–77 (New York: Pantheon, 1980) p. 81.
Judith Butler, Gender Trouble: Feminism and the Subversion of Identity (New York: Routledge, 1990) p. vii.
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© 1997 Palgrave Macmillan, a division of Macmillan Publishers Limited
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Tarlin, J.W. (1997). Figuring Trouble: Elijah’s Marginality and an Interpreter’s Dilemma. In: Tsuchiya, K. (eds) Dissent and Marginality. Studies in Literature and Religion. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-25936-6_1
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DOI: https://doi.org/10.1007/978-1-349-25936-6_1
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