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prophetmore about prophet

prophet


  3  definitions  found 
 
  From  Webster's  Revised  Unabridged  Dictionary  (1913)  [web1913]: 
 
  Prophet  \Proph"et\,  n.  [F.  proph[`e]te,  L.  propheta,  fr  Gr  ?, 
  literally,  one  who  speaks  for  another,  especially,  one  who 
  speaks  for  a  god  an  interprets  his  will  to  man,  fr  ?  to  say 
  beforehand;  ?  for  before  +  ?  to  say  or  speak.  See  {Fame}.  ] 
  1.  One  who  prophesies,  or  foretells  events;  a  predicter;  a 
  foreteller. 
 
  2.  One  inspired  or  instructed  by  God  to  speak  in  his  name  or 
  announce  future  events,  as  Moses,  Elijah,  etc 
 
  3.  An  interpreter;  a  spokesman.  [R.]  --Ex.  vii.  1. 
 
  4.  (Zo["o]l.)  A  mantis. 
 
  {School  of  the  prophets}  (Anc.  Jewish  Hist.),  a  school  or 
  college  in  which  young  men  were  educated  and  trained  for 
  public  teachers  or  members  of  the  prophetic  order  These 
  students  were  called  sons  of  the  prophets. 
 
  From  WordNet  r  1.6  [wn]: 
 
  prophet 
  n  1:  an  authoritative  person  who  divines  the  future  [syn:  {oracle}] 
  2:  someone  who  speaks  by  divine  inspiration;  someone  who  is  an 
  interpreter  of  the  will  of  God  [syn:  {religious  leader}] 
 
  From  Easton's  1897  Bible  Dictionary  [easton]: 
 
  Prophet 
  (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  (ro'eh),  Nathan  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  of  God.  (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  (Num.  11:16-29),  "when  the  spirit 
  rested  upon  them  prophesied;"  Asaph  and  Jeduthun  "prophesied 
  with  a  harp"  (1  Chr.  25:3).  Miriam  and  Deborah  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,  and  Jericho.  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  of 
  Jehovah,  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,  Jonah. 
 
  (2.)  The  prophets  of  Judah,  viz.,  Isaiah,  Jeremiah,  Obadiah, 
  Micah,  Nahum,  Habakkuk,  Zephaniah. 
 
  (3.)  The  prophets  of  Captivity,  viz.,  Ezekiel  and  Daniel. 
 
  (4.)  The  prophets  of  the  Restoration,  viz.,  Haggai,  Zechariah, 
  and  Malachi. 
 




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