Origins of Prophecy

Abstract

The origins of the prophetic movement are hidden in the dim regions of the past. On one occasion the D historian allows himself to note that the prophet (ndbi) used to be called seer (r6'eh)', but otherwise leaves the analysis and reconstruction of the topic to the modern historian of religion. Ecstatic Backgrounds Since 19142 major line of inquiry has been centered on the possibility of discovering the origins of the prophetic movement in the contemporary background of phenomena prevalent in the ancient Near East. W. F. Albright3, summarizing the salient points of the discussion, refers to the Tale of Wen-Amun of the early 1 Ith century, which describes an ecstatic trance accompanied by marked physical contortions. We are told that the Egyptian sign for the term possessed is a human figure in violent motion or epileptic convulsion.4 Albright also cites Assyrian inscriptions from the first millennium which refer to mahhlz, priest or diviner. The adverbial form means, madman, in the state of madness. This evidence led him to look for the origins of prophecy in Dionysiac type of frenzy beginning at the end of the second millennium which then moved into Syria-Palestine as well as Greece. A search for elements in the biblical sources is not without reward. Ecstatic motifs are apparent among the of Tyrian Baal and Asherah at Mt. Carmel (1 Kgs 18:19-20) as well as among the sons of the who are organized in prophetic bands under leaders like Elijah and Elisha (2 Kgs 2:3, 5, 15; 2 Kgs 2:12; 6:5, 12) and Samuel (1 Sam 19:20).5 The movement at this period was so volatile that even Saul is reported to have b en caught up in the activity; so it is asked: Is Saul also amo g the prophets? (1 Sam 10:9-11). In later experience (a doublet?) Saul again enters into an ecstatic condition in the company of the prophets and lay all night on the ground in an apparent trance (2 Sam 19:18-24). Other earlier references in contexts are the spirit-possession of Gideon (Judg 6:34) and the spirit-possession and prophecy of Eldad and Medad (Num 11:24-30). Lindblom6 attempted to clear the air by suggesting that there are two types of ecstatic experience: (1) absorption ecstasy in which the subject loses his identity in the Universal, and (2) ecstasy in which the subject's concentration is heightened at the expense of normal sense perceptions for periods of time. He believed that only this latter type is applicable to Israelite prophecy. Unfortunately, this work tends to produce more confusion than clarity. In the first place, one wonders if ecstasy is suitable ecstatic category at all. Then, too, absorption ecstasy, as he properly notes, is an inappropriate type since the concept implies mysticism which is quite foreign to Israel.7 Spirit-