(Heb. nabi, from a root meaning "to bubble forth, as from a fountain," hence "to utter", comp. Ps. 45:1
). This Hebrew
word is the first and the most generally used for a prophet.
In the time of Samuel
another word, ro'eh, "seer", began to be used (1 Sam. 9:9
). It occurs seven
times in reference to Samuel. Afterwards another word, hozeh, "seer" (2 Sam. 24:11
), was employed. In 1 Ch. 29:29
all these three words are used: "Samuel the seer
the prophet (nabi'), Gad
the seer" (hozeh). In Josh. 13:22 Balaam
is called (Heb.) a kosem "diviner," a word used only of a false prophet.
The "prophet" proclaimed the message given to him, as the "seer" beheld the vision
(See Num. 12:6, 8
.) Thus a prophet was a spokesman for God; he spake in God's name and by his authority (Ex. 7:1
). He is the mouth by which God speaks to men (Jer. 1:9
; Isa. 51:16
), and hence what the prophet says is not of man
but of God (2 Pet. 1:20, 21
; comp. Heb. 3:7
; Acts 4:25; 28:25
). Prophets were the immediate organs of God for the communication of his mind and will to men (Deut. 18:18, 19
). The whole Word of God may in this general sense be spoken of as prophetic, inasmuch as it was written by men who received the revelation
they communicated from God, no
matter what its nature might be. The foretelling of future events was not a necessary but only an incidental part of the prophetic office. The great task assigned to the prophets whom God raised up among the people was "to correct moral and religious abuses, to proclaim the great moral and religious truths which are connected with the character of God, and which lie
at the foundation of his government."
Any one being a spokesman for God to man might thus be called a prophet. Thus Enoch, Abraham,
and the patriarchs, as bearers of God's message (Gen. 20:7
; Ex. 7:1
; Ps. 105:15
), as also Moses
(Deut. 18:15; 34:10
; Hos. 12:13
), are ranked among the prophets. The seventy elders of Israel
), "when the spirit
rested upon them, prophesied;" Asaph
"prophesied with a harp" (1 Chr. 25:3
were prophetesses (Ex. 15:20
; Judg. 4:4
). The title thus has a general application to all who have messages from God to men.
But while the prophetic gift
was thus exercised from the beginning, the prophetical order as such began with Samuel. Colleges, "schools of the prophets", were instituted for the training of prophets, who were constituted, a distinct order (1 Sam. 19:18-24
; 2 Kings 2:3, 15; 4:38
), which continued to the close of the Old Testament.
Such "schools" were established at Ramah, Bethel, Gilgal, Gibeah,
The "sons" or "disciples" of the prophets were young men (2 Kings 5:22; 9:1
, 4) who lived together at these different "schools" (4:38-41). These young men were taught not only the rudiments of secular knowledge, but they were brought up to exercise the office of prophet, "to preach pure morality and the heart-felt worship
and to act along and co-ordinately with the priesthood and monarchy in guiding the state aright and checking all attempts at illegality and tyranny."
In New Testament times the prophetical office was continued. Our Lord
is frequently spoken of as a prophet (Luke 13:33; 24:19
). He was and is the great Prophet
of the Church.
There was also in the Church a distinct order of prophets (1 Cor.
12:28; Eph. 2:20; 3:5
), who made new revelations from God. They differed from the "teacher," whose office it was to impart truths already revealed.
Of the Old Testament prophets there are sixteen, whose prophecies form part of the inspired canon.
These are divided into four groups:
(1.) The prophets of the northern kingdom (Israel), viz., Hosea, Amos, Joel,
(2.) The prophets of Judah,
viz., Isaiah, Jeremiah, Obadiah, Micah, Nahum, Habakkuk,
(3.) The prophets of Captivity,
(4.) The prophets of the Restoration, viz., Haggai, Zechariah,