Bible Lexicons

Girdlestone's Synonyms of the Old TestamentGirdlestone's OT Synonyms

Seer

The seer is Chozeh (חזה , Ass. khazu), one who sees a vision, not with the eye of sense, but with the spiritual and intellectual faculties. this term is usually (but not always) found in passages which refer to visions vouchsafed by God.

Chozeh is rendered 'prophet' only once, namely, in Isaiah 30:10, 'Which say to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.' A cognate noun is used of visions in almost all passages in which they are mentioned. The verb is frequently found in the same sense, as in Exodus 24:11, 'They saw God,' where it explains and somewhat modifies the fact recorded in the previous verse, in which the ordinary word for sight is used. Again, it is used in Numbers 24:4; Numbers 24:16, where Balaam speaks of himself as 'seeing-the-vision of the Almighty, falling (into a trance), but having his eyes open.' in 2 Samuel 24:11 it is used of Gad, David's 'seer;' see also 2 Kings 17:13, 1 Chronicles 21:9; 1 Chronicles 25:5; 1 Chronicles 29:29; 2 Chronicles 9:29; 2 Chronicles 33:18-19; 2 Chronicles 35:15.

The verb is used of spiritual apprehension in Job 24:1; Job 27:12; Job 34:32; Job 36:25.

In Psalms 63:2 two words are used, the first being the more general one, the second that which we are now considering. The Psalmist expresses his longing to see (raah) God's power and glory as he has seen (Chazah) God in the sanctuary. He wished to see face to face that Being whom now he only saw through a glass darkly.

Chazah is used in Isaiah 13:1, and similar passages, of the burden or vision which the prophet saw It occurs in Isaiah 33:17, 'Thine eyes shall see the king in his beauty,' and implies that there would be something more in that beatific vision than what would be presented to the outer eye. It is used of false visions in Ezekiel 13:6-9; Ezekiel 13:16; compare 1 Kings 22:22. It is also used by Amos, Micah, and Habakkuk; of their visions, and by Daniel in reference to dreams.

In some passages the word is found in a more general sense, as in Psalms 58:8; Psalms 58:10; Proverbs 22:29; Proverbs 24:32; Proverbs 29:20; ; Isaiah 48:6; Isaiah 57:8.

The more general word Roeh (ראה ), to see, is used of prophetic or spiritual sight in a few passages, two of which have been already referred to. It represents the 'visions' mentioned in Genesis 46:2; Numbers 12:6; 1 Samuel 3:15; 2 Chronicles 26:5; Isaiah 28:7; Ezekiel 1:1; Ezekiel 8:3-4; Ezekiel 11:24; Ezekiel 40:2; Ezekiel 43:3; and Daniel 8:16; Daniel 8:27.

NT Use of the Word Prophet

The words προφήτης and προφητεύω are used in the N.T. not only with respect to the prophets of the O.T., but also with reference to those persons who 'prophesy in Christ's name' (Matthew 7:22) under the new dispensation. The prophecy of Zachari as (Luke 1:67) is an inspired hymn gathering together the O.T. predictions, and announcing that they were about to be fulfilled in Christ. The prophecy of Caiap has (John 11:51) was an utterance capable of a meaning further than that which was in the mind of the speaker, and it was intended by Him who overrules all things to have this double significance. When the Jews blind-folded the Lord and smote Him with their hands, they said, 'Prophesy to us who smote thee' (Matthew 26:68, Mark 14:65, Luke 22:64), implying that prophecy is the utterance of that which cannot be discovered by such means of knowledge as are ordinarily available. Among the special gifts of Pentecost, we find that both men and women should prophesy (Acts 2:17), and the utterance of the wonderful works of God is said to have been a fulfilment of the prediction. Prayer, preaching, and singing seem to be all expressions of prophecy. It was also related to the gift of tongues. See Acts 19:6; Acts 21:9; Romans 12:6; 1 Corinthians 11:4-5; 1 Corinthians 12:10; 1 Corinthians 12:14. passim; 1 Thessalonians 5:20; 1 Timothy 1:18; 1 Timothy 4:14; Revelation 10:11; Revelation 11:3.

Both John the Baptist and the lord Jesus were regarded by many among the Jews as prophets (Matthew 21:11; Matthew 21:26; Matthew 21:46), and lightly so, for John was 'more than a prophet,' whilst the Lord was 'the prophet who should come into the world' (John 6:14; Acts 3:22-23). The Apostles are coupled with prophets sent by Christ in Luke 11:49 (compare Matthew 23:34, where wise men are substituted for Apostles). See also Acts 11:27; Acts 13:1; Acts 15:32; Acts 21:10; 1 Corinthians 12:28; Ephesians 2:20; Ephesians 3:5; Ephesians 4:11; Revelation 18:20; Revelation 22:9.

There is no office in the Church at the present time quite analogous to the prophetic. this gift, in some of its aspects, must be classed along with others which were called into existence by the will of God for a special time and purpose, its object being the directing and strengthening of the faith of the infant Church, which was thus provided for temporarily, as every newborn child is, until God saw fit to leave his people to those less obtrusive but more. permanent operations of the Spirit which are referred to in such passages as Galatians 5:22-23.