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Appendix Four
The Hebrew words for prophets and seers
"NABIY." Pronounced "naw-bee." Strong 5030.
“Nabiy,” is by far the most popular word for prophet in the Hebrew Old Testament, occurring some 309 times. It speaks of a prophet or inspired man, a receiver and speaker of the oracles of God, as they were moved by the Holy Spirit. 2Pet.1v20,21.
“Naba,” Strong, 5012; is by far the most popular word for prophesying in the Old Testament, occurring 115 times in the Hebrew Old Testament. Prophets allowed God's thoughts “to bubble up, to flow forth from them, and were inspired to prophesy words abundantly, and to speak, or sing, as a prophet.” The prophet's words often revealed the gentle heart of God, their words “distilled and dropped like dew and gentle rain;” “nataph;” 5179, Strong says “nataph,” means; “to ooze, i.e. distil gradually; by implication, to fall in drops; and figuratively, to speak by inspiration: drop, prophesy.” This word not only shows the gentle side and nature of prophecy; it also reveals that prophecy can come slowly, bit by bit, with pauses, short or long, between the parts of each complete revelation. The prophet Micaiah uses this word to speak strongly against those who prophesy falsely and encourage people to sin. Mic.2v6,11. Sometimes prophets spoke prophecies with strong judgement emphasis, these “severe, hard, and heavy tidings,” “qasheh,” 1Kings.14v6., 7186 Strong are sometimes called a “burden,” “massa,” Prov.30v1. 31v1. Is.13v1. 14v28. 15v1. 17v1. etc. Jer.23v33-38. Nah.1v1. Hab.1v1. Zech.9v1. 12v1. Mal.1v1..
Abraham was a prophet and seer and was shown future events by God, who calls him a prophet, “nabiy,” in Gen.20v7.. In Is.41v8., God speaks with warmth of, “Abraham my friend.” James.2v23. 2Chron20v7. Because of this friendship, God revealed Sodom’s destruction to Abraham, Gen.18v17-33., but much more importantly, the birth, life, ministry and death of Jesus was revealed to Abraham, for Jesus said, “Your father Abraham rejoiced to see my day: and he saw it and was glad.” Jn.8v56. Abraham also looked for and waited expectantly for the New Jerusalem, whose Architect and builder was God, because God had revealed it to him. Heb.11v10. Outstanding prophetic ministry springs out of friendship and communion with God. Jesus has called us His friends, blessed be His name! Lk.12v4. Jn.15v14,15.
Moses said that God would raise up a prophet like to him, and those who would not listen to Him would be cut off from among the people. Deut.18v10-22. Jesus was “The Prophet.” Act.3v22-24. 7v37,52. See John.1v21,25,29-34., “Are you The Prophet?” “Are you Elijah?” Mal.4v5. Our Lord's ministry was proved by miraculous credentials. Deut.13v1-18. God the Word became God the Son. Ps.2v7. 45v6,7. 102v25-27. 110v1. Heb.1v5,8,9. Aaron and Miriam had prophetic ministries, and God said that they were co-deliverers with Moses of Israel from Egypt. Micah.6v4. Exod.4v10-16. 6v28-30. 7v1,2. Numb.12v1-8.
Samuel was a prophet, and his ministry caused a resurgence of prophetic ministry, for when he was a child the word of the Lord was rare and precious, “yaqar,” in those days; there was no frequent or widespread vision, “chazown,” “a dream, a vision, a revelation.” By the time Samuel was an old man, 1Sam.7v15. 8v1., there were groups of prophets in the land, who could prophesy to music. 1Sam.10v5-13. These ministries had obviously been brought about and inspired by the ministry and spiritual influence of Samuel at the command of God.
Elijah and Elisha formed groups who were called “the sons of the prophets:” this could mean that their fathers were prophets and that their sons caught the prophetic fire; for there were many prophets in Israel with a considerably less powerful ministry than the ministries of Elijah and Elisha. 1Kings.18v4. 19v10,14. It could also mean that the “sons of the prophets” were young men who were trained by the prophets, as Elijah trained Elisha. 1Kings.19v16-21. See 20v35-43. Paul called Timothy and Titus his sons; 1Tim.1v2. 2Tim.2v1. Tit.1v4.; and this could be the thought behind the sons of the prophets, each ministry is expected to reproduce itself in spiritual children, and prophets should produce prophetic children. It appears that at Gilgal, Bethel, and Jericho, there were “schools,” of “the sons of the prophets,” under training for the prophetic office, by Elijah and Elisha and other prophets with a mature prophetic ministry. 1Kings.2v1,3,5,7,15. 4v38-44. God often met the material needs of His prophets and their dependants by supernatural miracles of provision. 1Kings.17v1-24. 2Kings.4v1-7,38-44. 7v1-20. The word “nabiy” is also used of false prophets among the people of God, their motives for prophesying falsely were usually popularity or mercenary gain. Is.28v7-13. Jer.13v14. 27v4-22. 28v5-17. “Nabiy,” is also used of the false evil prophets of Baal and Ashteroth, who corrupted and troubled Israel. 1Kings.18v19,40. 2King.10v19. Hos.4v5. 9v7,8. (The word “neba,” an Aramaic noun, only occurs in Ezra.5v1.; and “nebly,” a masculine Aramaic noun, only occurs in Ezra.5v1,2. and 6v14.. “Nebuah,” occurs in 2Chron.9v29. 15v8. Neh.6v12.)
The Feminine form of "nabiy" is "nebiyah."
It occurs six times in the Old Testament; five times of good prophets; Miriam, in Ex.15v20.; Deborah, in Judges.4v4.; Huldah, in 2Kings.22v14. and 2Chron. 34v22.; Isaiah's wife, Is.8v3.; and once of the false prophetess Noadiah, in Neh.6v14. who prophesied falsely for financial gain. In Neh.6v12-14. we see that Tobiah and Sanballat hired Noadiah and Shemaiah the son of Delaiah and other prophets, to prophesy falsely that Nehemiah's life was in danger, to make Nehemiah afraid. Cf. v5-19. It was true that Nehemiah's life was under constant threat from his enemies Sanballat and Tobiah, but these false prophets tried to produce fear and unbelief, and their prophecies were given in a spirit of gloom, doom, bitter criticism, and unbelief. A statement can be true, but if it attacks faith and discourages God's children, it can be evil and have evil effects, and become a false revelation; like the report of the ten spies, who were overcome by the problems of possessing Canaan, and left God out of the reckoning, and died for it. Numb.13v1 to 14v38.
"ROEH." Pronounced "Ro-eh." Strong 7203.
It is the masculine active participle of “raah,” pronounced “raw-aw,” Strong 7200; a primitive root which means “to see,” either literally or figuratively. The word “roeh,” means a seer, prophet, vision or oracle; it shows the means whereby prophetic revelation was communicated to the prophet of God. In 1Sam.9v9. we read, “Formerly in Israel, when a man went to inquire of God, he said, come let us go to the seer; for he that is now called a prophet was formerly called a seer,” a “roeh.” This shows that God taught prophets through visions, and a person cannot be a prophet without having a continual vision ministry. “Roeh” is applied to Samuel in 1Sam.9v9,11,19. 1Chron.9v22. 26v28. 29v29.; and Hanani the seer, in 2Chron.16v7,10. and 19v2.; also see Isa.30v10., “which say to the seer; see not.”
"CHOZEH." Pronounced "kho-zeh." Strong 2374.
It is a beholder in vision; a seer. a prophet, an astrologer. The word “chozeh” occurs 22 times in the Hebrew Old Testament; on eleven of these occasions, it is linked with people to whom God had given a prophetic ministry. David was surrounded by seers, and this is one of the major reasons for the remarkable blessing of God on David's kingdom; David wanted and sought the guidance and blessing of God, and let the Divinely given ministries function as God intended them to. Gad, David's seer, 2Sam.24v11. 1Chron.21v9. 29v29. 2Chron.29v25.; Heman, the king's seer, 1Chron.25v5.; Iddo, 2Chron.9v29. 12v15.; Hanani, 2Chron.19v2.; Asaph, 2Chron.29v25., the leader of worship in David's time, 1Chron.16v5,37., with Heman, 1Chron.25v1-5., two seers directing worship; Jeduthan, with Heman, the kings seer, 2Chron.35v15.. Amos, Amos.7v12.. “Chozeh” is also used to speak of seers in general, 2Kings17v13. 2Chron.33v18,19. Is.29v10.; in Is.30v10. it is translated “prophets” in the Authorised Version; and of false prophets that “see” vanity and peace where there is none, Ezek.13v9,16. 22v28. Micah.3v5-7.; and stargazers, Is.47v13., and those who make an “agreement,” “chozeh,” with Sheol, Is.28v15..
"MALAK." Pronounced "mal-awk." Strong 4397.
It is from a root that means to dispatch as a deputy, it could be used of ordinary messengers, but it is especially used for messengers of God; i.e. an angel, prophet, priest, Mal.2v7., or teacher. It is an ambassador, sent with a commission and representing the sender. In the Authorised Version, “malak” is translated “ambassadors,” four times; “messenger,” or “messengers,” 98 times; “angel,” or “angels,” 111 times. The children of God continually rejected God's prophetic messengers, until there was no remedy; and judgement became inevitable, and seventy years in captivity followed their rebellion. 2Chron.36v15-21. In 2Chron.36v15,16. “messengers” is “malak.” Haggai is called “the Lord's messenger,” in Hag.1v13.. In Mal.3v1., John Baptist is called “My messenger,” this is quoted four times in the New Testament, in Mt.11v10. Mk.1v2. Lk.1v76. and 7v27., and in this same verse the Lord Jesus is called “the Lord,” and “the messenger of the covenant.”
N. B. "YAHWEH MALAK," YAHWEH MESSENGER, THE INSPIRER OF THE PROPHETS.
In Is.48v12-16. and Zech.2v8-11., we read of one Yahweh being sent by another Yahweh, and in Mal.3v1., of Yahweh sending “the true Lord” as His messenger. In Jn.1v18., we read that no man has seen God at any time, this means that no man has seen the glory of the Father in all His unveiled power and glory; however, Jesus has manifested and declared the Father's character and glory. Jn.14v7-11. 17v6,26. In the Old Testament many manifestations of “Jehovah” or better “Yahweh,” were undoubtedly the manifestations of God the Word revealing Himself to mankind before His incarnation. In these revelations, Jesus is called “Yahweh,” and yet, because the Father has sent Him, He is also called “Yahweh Malak.”
The words “Yahweh Malak,” translated in the Authorised Version as “angel of the Lord,” are better translated as “Yahweh Messenger;” as Bishop Horsley states: “The term 'Angel of the Lord,' which so often occurs in the English Bible, is so ill conformed to the original that, it is to be feared, it has led many into the error of conceiving of 'the Lord,' as one person, and of 'the Angel' as another. The word of the Hebrew, ill rendered 'the Lord,' is not, like the English word, an appellative, expressing rank or condition, but it is the proper name Jehovah. And this proper name is not, in the Hebrew, a genitive after the noun substantive 'Angel,' as the English represents it; but the words 'Jehovah' and 'Angel' are two substantive nouns in apposition, both speaking of the same person, the one by the appropriate name of essence, the other by the title of office. 'Jehovah angel' would be a better rendering.” End of quote.
God’s personal presence protected Israel. Exod.14v19,24. But in spite of all God’s warnings, Israel worshipped the golden calf at Sinai, even though God’s glory and power there had even made Moses “exceedingly fear and quake.” Exod.19v16. 32v1-35. Heb.12v21. This idolatry resulted in the personal guiding presence of God being withdrawn from Israel, but God did not forsake them, He repeated his promise of angelic aid, “mine angel shall go before thee.” Exod.23v20-23. 32v34. Moses, however, was not content with just an angelic messenger, as good and blessed as this was; he wanted and pleaded for the personal presence of Yahweh to go with Him, and to see His glory, both requests were granted to him. Exod.33v2,12-23. “Mine angel,” could be “His angel,” Gen.24v7,40. Dan.3v28. 6v22.; “the angel of His presence,” Is.63v9.; the angel who is the special messenger of Christ, and was trusted to impart to John, the prophecies, encouragements, and warnings in the book of Revelation. Rev.1v1. 22v16. Caleb knew that God had sent mighty angelic ministry before Israel to remove the evil angelic defence of the nations that Israel would fight, and so Israel were sure to win. Exod.33v2. Numb.14v6-10. We too must pray for God’s presence and power, and ask Him to send His angels to destroy the evil angelic fortresses. 2Cor.10v1-10. Eph.6v10-22. The visitations of “Yahweh Messenger,” are clearly distinct from those of ordinary angels. He is addressed as God. There can be no doubt that “Yahweh Messenger,” was God the Word, the messenger of the Father. He visited, directed and empowered the prophets, and others at times of crisis; may He manifest Himself to us. Jn.14v21.
Hagar in the wilderness. Gen.16v3-16. It was Yahweh who spoke to her, she called Him, “You-Are-the-God-Who-Sees.” v7,9,10,11,13. Cf. Gen.21v9-21. Gal.4v21-31. N.B. Gen.16v7-11. Hagar's promise.
Abraham in the plains of Mamre. Gen.18v1-33. 19v1,15. God came to Abraham with two angels, had a meal with Abraham, and promised him a child within a year. After the discussion about the destruction of Sodom, “Yahweh went on His way.” Jn.5v22. In Gen.22v1,11-18. God tests Abraham, and speaks in the first person as God, and Abraham calls the name of that place. “Yahweh Jireh.”
In Gen.31v11-13. Yahweh Malak says that He is the God of Bethel, and directs Jacob to leave Laban and return to the land of his kindred; and in Gen.32v24-32. Jacob wrestles at Peniel with God.
Moses at the burning bush at Horeb. Ex.3v1-16. “Yahweh Malak,” is called Jehovah and God, He made the ground holy.
The Captain of the Lord's of hosts visits Joshua. Joshua.5v13 to 6v3. His presence made the ground holy. Judges.2v1-4.
Gideon and Yahweh Malak. Judg.6v11-25.
Manoah and his wife, Yahweh Malak and Samson. Judg.13v1-25.
Samuel's childhood visitation. 1Sam.3v1-21.
David sins in numbering Israel. 1Chron.21v1-30. N.B. v12,18,30. and 2Sam.24v16.
Elijah and Jesus at Mount Horeb, and at the Mount of Transfiguration. 1Kings.19v5-7. and 2Kings.1v3,15. Lk.9v27-36.
“Yahweh Malak” defended Israel. Ps.34v7. 35v5,6. He destroyed all of Sennacherib's army. 2Kings.19v35. Is.37v36-38.
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