ABSTRACT
The author shows that the word of Yahweh is literally Elijah's driving motivation along the first stages of his path. Ever since Benzinger, Kurzer Hand-Commentar zum Alten Testament (KHC), on this passage has often been seen as a further doublet. Elijah's prayer is now confusing and not very logically constructed. If we do not content ourselves, like Montgomery, with saying that liturgical language is diffuse, International Critical Commentary (ICC) on this passage. The nuances between Ahab and Jezebel seem to me here, just as in the Naboth story in 1 Kings 21, to be completely motivated by the narrative requirements and by the content. Yet it is clear from the beginning that what the author have here can really only have been a revision; material such as this could not have been conjured up out of nothing in the Deuteronomistic period.
