Ecstatic Origins
The origins of the prophetic movement are enveloped in the distant and obscure past. On one notable occasion, the D historian mentions that the prophet (näbi) was formerly referred to as a seer (rõ’eh). However, beyond this brief note, he leaves the detailed analysis and reconstruction of the topic to modern historians of religion.
**Ecstatic Backgrounds**
Since 1914, scholarly inquiry has significantly focused on uncovering the origins of the prophetic movement within the context of “ecstatic” phenomena prevalent in the ancient Near East. W. F. Albright, summarizing key points of this discussion, refers to the Tale of Wen-Amun from the early 11th century. This tale describes an ecstatic trance accompanied by pronounced physical contortions. The Egyptian sign for the term “possessed” is depicted as “a human figure in violent motion or epileptic convulsion.” Albright also references Assyrian inscriptions from the first millennium, which mention a mahhu, a priest or diviner. The adverbial form of this term means “like a madman, in the state of madness.” This evidence led Albright to search for the origins of prophecy in a Dionysiac type of frenzy that began at the end of the second millennium and subsequently spread into Syria-Palestine and Greece.
A search for “ecstatic” elements within biblical sources is not without its rewards. Ecstatic motifs are evident among the “prophets” of Tyrian Baal and Asherah at Mt. Carmel (1 Kgs 18:19-20), as well as among the “sons of the prophets” who were organized into prophetic bands under leaders such as Elijah and Elisha (2 Kgs 2:3, 5, 15; 2 Kgs 2:12; 6:5, 12) and Samuel (1 Sam 19:20). The movement during this period was so volatile that even Saul is reported to have been caught up in the activity, leading to the question: “Is Saul also among the prophets?” (1 Sam 10:9-11). In a later experience, which may be a doublet, Saul again enters into an ecstatic state in the company of the prophets and lies all night on the ground in an apparent trance (2 Sam 19:18-24). Other earlier references to “ecstatic” contexts include the spirit-possession of Gideon (Judg 6:34) and the spirit-possession and prophecy of Eldad and Medad (Num 11:24-30).
Lindblom attempted to clarify the situation by suggesting that there are two types of ecstatic experiences: (1) “absorption ecstasy,” in which the subject loses his identity in the Universal, and (2) “concentration ecstasy,” in which the subject’s concentration is heightened at the expense of normal sense perceptions for periods of time. He believed that only the latter type is applicable to Israelite prophecy. Unfortunately, this work tends to produce more confusion than clarity. Firstly, one wonders if “concentration ecstasy” is a suitable ecstatic category at all. Additionally, “absorption ecstasy,” as he properly notes, is an inappropriate type since the concept implies a mysticism that is quite foreign to Israel.
In the same context, “sons of the prophets” is likely the technical term for members of the prophetic guild, rather than suggesting a familial relationship to the head, i.e., a father-son relationship in terms of authority and control. Membership in the group was probably afforded to those who demonstrated themselves to be possessed and having gifts of prophecy, as the question concerning Saul as a prophet implies (1 Sam 10:9-10). The term “my father” is simply the disciples’ term of respect for their master, which is ruled out by the king’s use of the term to Elisha (2 Kgs 6:21; 13:14). Interestingly, the same enigmatic phrase “my father, my father, the chariots of Israel and its horsemen” is uttered by Elisha in the context of theophany with Elijah’s removal into heaven. The king uses this phrase when Elisha is on his deathbed, raising the question of whether the king also had a “vision.” Elisha urges the king to defeat Syria before he dies.
In Israel, man is considered a physical unity, and God is transcendent and holy. It is certain death for those who see, touch, or confront Him face to face. Thus, when God comes down to “meet” with His people in early times, He is hidden in the pillar of cloud and fire. Man, as a sinner, can only respond in humility and repentance (Exodus 3; Isaiah 6). The earliest and best depiction of the union between prophet and God is found in 1 Kgs 22:19-24, within the context of the Divine Council.
