Various Biblical Terms for Prophet
Upon examining the Bible, one will identify four distinct biblical terms that refer to a prophet.
1. ה ֶ֑ אֹר) Hebrew) – Transliterated as rō’eh, meaning a seer.
2. ה ֶ֕ זֹח) Hebrew) – Transliterated as ḥōzeh, meaning a seer.
3. יא ִבָנ) Hebrew) – Transliterated as nāḇî’, meaning a prophet.
4. ים ִֶ֑להֱֹאָה שׁי ִִ֣א) Hebrew) – Transliterated as ’îš hā’ ĕlōhîm, meaning a man of God.
1 Seer (ro’eh)
In Hebrew, the term ה ֶ֑ אֹר (ro’eh) means “seer,” derived from the verb “to see.” A ro’eh is one who perceives and understands God’s ways and plans, often consulted to discern God’s will in matters of importance. For example, Samuel is referred to as a ro’eh in 1 Samuel 9:9. Beyond his role as a clairvoyant in this account, Samuel also served as a priest and was actively involved in Hebrew politics.
The title ro’eh is also used for Zadok, a priest in David’s time, as seen in 2 Samuel 15:27. This suggests that some priests may have functioned as seers. Importantly, the term ro’eh does not necessarily imply ecstatic behavior but rather indicates that divine revelation came through a form of trance or spiritual vision.
Some scholars have suggested parallels with the Babylonian baru, a diviner or soothsayer. If signs and omens were indeed employed, the ro’eh can be understood as a counterpart to such practices.
In the biblical context, the role of the ro’eh was crucial during times when direct communication with God was sought. The ro’eh would enter into a trance-like state or receive visions, enabling them to convey God’s message or provide insight into future events. This prophetic function distinguished them from other priests, who primarily focused on ritual and legal matters.
The biblical account of Samuel exemplifies the multifaceted nature of a ro’eh. He not only prophesied events but also played significant roles as a priest and a political figure, shaping the course of Israel’s history.
In summary, the term ro’eh denotes a seer or a prophet who, through spiritual vision or trance, discerns God’s will and communicates it to the people. This role, often held by prominent figures such as Samuel and Zadok, highlights its importance in Hebrew religious and political life.
2. Seer (Hōzeh)
In Hebrew, ה ֶ֕ זֹח (ḥōzeh) means “seer” or “prophet” and is derived from the root חָזָה (ḥazah), meaning “to see.” This term is closely associated with the prophetic role in Hebrew scriptures. For pronunciation purposes, it is transliterated as ḥōzeh.
In 2 Samuel 24:11, the prophet Gad, who is called David’s ḥōzeh, receives messages from Yahweh, although the text does not detail how these messages were received. In 2 Kings 17:13, the term ḥōzeh is used in conjunction with “prophet” to describe those through whom Yahweh warned his people. Additionally, the prophet Amos is referred to as a ḥōzeh, possibly in a derogatory sense, in Amos 7:12. Isaiah 29:10 mentions covering the heads of seers so that they could not receive messages.
Scholarly studies of the words ḥōzeh and ro’eh have not demonstrated a significant difference in meaning, and most English translations render both terms as “seer.”
These biblical examples illustrate that the ḥōzeh, like the ro’eh, is a figure who sees and communicates divine messages. The method of receiving these messages can vary, from direct revelation to visions and dreams. The term ḥōzeh emphasizes the prophetic function of seeing and delivering God’s messages to the people of Israel.
In summary, ḥōzeh is a Hebrew term meaning “seer” or “prophet,” derived from the root חָזָה (ḥazah), which conveys the idea of seeing. This term is used in the Hebrew Bible to designate prophets who receive and convey divine messages, similar to the role of the ro’eh.
3. Prophet (Nabi) and Related Terms
In Hebrew, יא ִבָנ (nabi) is the term used to denote a prophet. It is derived from the Akkadian root nabu, which is also a cognate of the Arabic word Naba’a. The term appears approximately 309 times in the Old Testament, with Jeremiah alone accounting for 92 instances.
The exact etymology of nabi is uncertain, but it likely derives from roots meaning “to call,” “to speak,” “to proclaim,” “to name,” or “to announce.” Among these, “to call” appears to be the most plausible interpretation. However, scholarly debate persists regarding whether the verb should be understood in the active or passive sense.
One camp of scholars argues for an active interpretation, viewing nabi as akin to the Greek prophētēs, meaning “forth-teller” or “preacher.” The other camp, drawing from the Akkadian parallel, suggests a passive sense—meaning “one called” or “one appointed.” In this understanding, the deity, or Yahweh in the case of Hebrew prophets, is the agent who calls the prophet. Therefore, the prophet is seen as one who is called by Yahweh to “call out” the oracles and divine words of Yahweh to the people.
This passive sense finds support in biblical passages where Yahweh is portrayed as the one who appoints and empowers the prophet to speak on His behalf (e.g., Amos 3:8; Jeremiah 1:7, 17; Ezekiel 3:4). In Exodus 4:16, the prophet is described as a “mouthpiece” or “speaker,” conveying the messages of Yahweh to His people.
In 1 Samuel 9:9, the distinction between nabi and ro’eh is made clear: “Formerly in Israel, when a man went to inquire of God, he said, ‘Come, let us go to the seer [ro’eh],’ for today’s ‘prophet [nabi]’ was formerly called a seer [ro’eh].” Here, ro’eh refers to a seer who perceives or sees visions, while nabi is the later term for a prophet who speaks on behalf of God. This transition reflects an evolution in the understanding and function of these roles within Israelite society.
The plural form of nabi is nebiim (נְבִיאִים), which refers to prophets in general. For example, in the court of King Ahab, there were many prophets. In 1 Kings 22:6, 10, 12, 13, 22, and 23, these prophets are mentioned in the context of advising King Ahab about going to battle. These prophets include both true prophets of Yahweh, like Micaiah, and false prophets who spoke lies. This plural form, nebiim, encompasses a wide range of individuals who spoke as prophets, whether genuinely or falsely, in Israelite society.
In summary, nabi refers to a prophet in Hebrew, derived from the Akkadian root nabu. Its exact etymology suggests meanings such as “to call,” “to speak,” or “to proclaim.” Scholars debate whether it should be understood in an active or passive sense, but the passive understanding prevails, emphasizing that the prophet is one who is called and appointed by Yahweh to proclaim His messages and oracles to His people. This role contrasts with the earlier term ro’eh, which denotes a seer who perceives divine visions.
