1 Kings 17:6
4 Drink from the stream; I have already told the ravens to bring you food there.” 5 So he carried out the Lord’s message; he went and lived in the Kerith Valley near the Jordan. 6 The ravens would bring him bread and meat each morning and evening, and he would drink from the stream. 7 After a while, the stream dried up because there had been no rain in the land.
1 Kings 19:5
5 He stretched out and fell asleep under the shrub. Suddenly an angelic messenger touched him and said, “Get up and eat.” 6 He looked and right there by his head was a cake baking on hot coals and a jug of water. He ate and drank and then slept some more. 7 The angel of the Lord came back again, touched him, and said, “Get up and eat, for otherwise you won’t be able to make the journey.” 8 So he got up and ate and drank. That meal gave him the strength to travel 40 days and 40 nights until he reached Horeb, the mountain of God. 9 He went into a cave there and spent the night. Suddenly the Lord’s message came to him, “Why are you here, Elijah?”
12 The Spirit immediately drove him into the wilderness. 13 He was in the wilderness 40 days, enduring temptations from Satan. He was with wild animals, and angels were ministering to his needs. 14 Now after John was imprisoned, Jesus went into Galilee and proclaimed the gospel of God. 15 He said, “The time is fulfilled and the kingdom of God is near. Repent and believe the gospel!”
Notes and References
"... Many interpreters have noted similarities between the Markan account of Jesus’ temptation in the wilderness, and Elijah’s experience in the wilderness as recorded in 1 Kings 19:4–9. The obvious parallels include the time spent by each figure in the wilderness—forty days—and the care given by angels to both figures. While these two details seem to draw the two narratives together quite closely, some have rejected any intentional relationship between them ... However, these arguments against Markan dependence on the Elijah-Elisha narrative are on the whole ignorant of the Greco-Roman practice of imitation, and are therefore unduly restrictive. As we have seen in our examination of Greco-Roman imitation, an author did not need to slavishly copy his source, but rather had the freedom to alter and adapt it to his/her narrative purposes. The examples we saw of this freedom in Virgil’s use of Homer were numerous. Such authorial freedom easily explains the so-called “problematic” differences put forth by Mahnke. While Elijah is traveling through the wilderness to mount Horeb, such traveling does not fit Mark’s narrative, so it is eliminated. Mark’s deletion of “forty nights” from his rewriting could simply be the evangelist’s desire to remove a redundancy from his source. Both of these noted differences are minor, and in light of the imitation practices of Greco-Roman authors, they do little to undermine a case for Markan imitation of the Elijah-Elisha narrative. ..."
Winn, Adam Mark and the Elijah-Elisha Narrative: Considering the Practice of Greco-Roman Imitation in the Search for Markan Source Material (pp. 84-85) Pickwick Publications, 2010
Thank you for your submission!