Prophet
In religion, a prophet or prophetess is an individual who is regarded as being in contact with a divine being and is said to speak on behalf of that being, serving as an intermediary with humanity by delivering messages or teachings from the supernatural source to other people. The message that the prophet conveys is called a prophecy.
Prophethood has existed in many cultures and religions throughout history, including Mesopotamian religion, Zoroastrianism, Judaism, Christianity, Manichaeism, Islam, the Baháʼí Faith, and Thelema.
Etymology
The English word prophet is the transliteration of a compound Greek word derived from pro and phesein ; thus, a προφήτης is someone who conveys messages from the divine to humans, including occasionally foretelling future events. In a different interpretation, it means advocate or speaker. It is used to translate the Hebrew word נָבִיא in the Septuagint and the Arabic word نبي. W.F. Albright points to the Akkadian Nabu for the origin of these Hebrew and the Arabic نبي words.The Akkadian nabû means "announcer" or "authorised person", derived from the Semitic root or. It is cognate with,, and, all meaning 'prophet'.
In Hebrew, the word נָבִיא, "spokesperson", traditionally translates as "prophet". The second subdivision of the Tanakh, Nevi'im, is devoted to the Hebrew prophets. The meaning of navi is perhaps described in Deuteronomy 18:18, where God said, "...and I will put My words in his mouth, and he shall speak unto them all that I shall command him." Thus, a navi was thought to be the "mouth" of God. A Jewish tradition was that the root nun-bet-alef is based on the two-letter root nun-bet which denotes hollowness or openness; to receive transcendental wisdom, one must make oneself "open".
Mesopotamian origins
Before the advent of Zoroastrianism and the prophetic tradition established by Zoroaster, various ancient civilizations had individuals who served as intermediaries between humanity and the divine. In ancient Sumer, for instance, figures such as the "ensi" or "lugal" fulfilled roles akin to prophets, offering guidance and interpreting divine will through rituals, omens, and prayers. The ensi was considered a representative of the city-state's patron deity. The functions of a lugal would include certain ceremonial and cultic activities, arbitration in border disputes, and military defence against external enemies. The ensis of Lagash would sometimes refer to the city's patron deity, Ningirsu, as their lugal. All of the above is connected to the possibly priestly or sacral character of the titles ensi and especially en.These prophets, while lacking the systematic theological framework found in later traditions, laid the groundwork for the concept of prophethood by demonstrating a connection with the divine and providing spiritual leadership within their communities. Despite the absence of codified scripture or organized religious institutions, these pre-Zoroastrian prophetic figures played a crucial role in shaping early religious thought and practices, paving the way for the structured prophetic tradition that emerged with Zoroaster and subsequent religious traditions.
Zoroastrianism
holds a significant position in shaping the concept of prophets and prophecy. Founded by the revered figure Zoroaster in ancient Persia around the 6th century BCE, Zoroastrianism introduced fundamental ideas that profoundly influenced subsequent religious and philosophical traditions, particularly in its portrayal of prophetic figures.At the heart of Zoroastrian belief lies the concept of a singular supreme deity, Ahura Mazda, engaged in an eternal struggle against the forces of darkness and chaos, embodied by Angra Mainyu. Zoroaster, as the primary prophet of this faith, received divine revelations and visions from Ahura Mazda, which formed the basis of the Avesta, the sacred scripture of Zoroastrianism.
Zoroaster's role as a prophet established a template for future religious leaders and visionaries. He articulated monotheistic principles, ethical dualism, and the idea of a cosmic battle between good and evil, influencing not only the religious landscape of ancient Persia but also later traditions such as Judaism, Christianity, Islam, and Thelema.
The legacy of Zoroastrianism in shaping the understanding of prophets is profound. Zoroaster's direct communication with the divine, his role as a mediator between humanity and the divine will, and his teachings about moral righteousness laid the groundwork for the concept of prophethood as it evolved in subsequent religious traditions.
Influence from Zoroastrian thought can be seen in the characterization of prophets as individuals chosen by a single supreme deity to convey divine messages, guide communities, and uphold moral principles. The structured prophetic tradition established by Zoroaster set a precedent for future prophets, shaping how societies perceive and interact with visionary figures throughout history.
While other ancient civilizations may have had individuals who served similar functions, Zoroastrianism's systematic approach to prophecy and its enduring influence on subsequent religious thought solidified its place in history as a foundational example of prophetic tradition, enriching humanity's understanding of the divine and the role of prophets in conveying its will.
Judaism
Some examples of prophets in the Tanakh include Abraham, Moses, Miriam, Isaiah, Samuel, Ezekiel, Malachi, and Job. Moses is considered the most important prophet in Judaism. On one occasion during the Exodus journey, "the spirit which was upon Moses" was passed to seventy elders, who were also able to prophesy for one time only, but mostly they could not prophesy again. Moses expressed the hope that "all the 's people" could be prophets. In addition to writing and speaking messages from God, Israelite or Judean nevi'im often acted out prophetic parables in their life. For example, in order to contrast the people's disobedience with the obedience of the Rechabites, God has Jeremiah invite the Rechabites to drink wine, in disobedience to their ancestor's command. The Rechabites refuse, for which God commends them. Other prophetic parables acted out by Jeremiah include burying a linen belt so that it gets ruined to illustrate how God intends to ruin Judah's pride. Likewise, Jeremiah buys a clay jar and smashes it in the Valley of Ben Hinnom in front of elders and priests to illustrate that God will smash the nation of Judah and the city of Judah beyond repair. God instructs Jeremiah to make a yoke from wood and leather straps and to put it on his own neck to demonstrate how God will put the nation under the yoke of Nebuchadnezzar, king of Babylon. In a similar way, the prophet Isaiah had to walk stripped and barefoot for three years to illustrate the coming captivity, and the prophet Ezekiel had to lie on his side for 390 days and to eat measured food to illustrate the coming siege.Prophetic assignment is usually portrayed as rigorous and exacting in the Hebrew Bible, and prophets were often the target of persecution and opposition. God's personal prediction for Jeremiah, "And they shall fight against thee; but they shall not prevail against thee," was performed many times in the biblical narrative as Jeremiah warned of destruction of those who continued to refuse repentance and accept more moderate consequences. In return for his adherence to God's discipline and speaking God's words, Jeremiah was attacked by his own brothers, beaten and put into the stocks by a priest and false prophet, imprisoned by the king, threatened with death, thrown into a cistern by Judah's officials, and opposed by a false prophet. Likewise, Isaiah was told by his hearers who rejected his message, "Leave the way! Get off the path! Let us hear no more about the Holy One of Israel!" The life of Moses being threatened by Pharaoh is another example.
According to I Samuel 9:9, the old name for navi is ro'eh, רֹאֶה, which literally means "seer". That could document an ancient shift, from viewing prophets as seers for hire to viewing them as moral teachers. L. C. Allen comments that in the First Temple Era, there were essentially seer-priests belonging to a guild, who performed divination, rituals, and sacrifices, and were scribes; and beside these were canonical prophets, who did none of these things, but came to deliver a message. The seer-priests were usually attached to a local shrine or temple, such as Shiloh, and initiated others into that priesthood, acting as a mystical craft-guild with apprentices and recruitment. Canonical prophets were not organised this way.
Jewish tradition - unlike Christian and Islamic practice - does not regard Daniel as a prophet.
A Jewish tradition suggests that there were twice as many prophets as the number which left Egypt, which would make 1,200,000 prophets. The Talmud recognizes 48 male prophets who bequeathed permanent messages to humankind. According to the Talmud, there were also seven women counted as prophetesses whose message bears relevance for all generations: Sarah, Miriam, Devorah, Hannah, Abigail, Huldah, and Esther. The Talmudic and Biblical commentator Rashi points out that Rebecca, Rachel, and Leah were also prophets.
Isaiah 8:3-4 refers to Isaiah's wife, who bore his son Maher-shalal-hash-baz as "the prophetess"; she is not referred to elsewhere.
Prophets in the Tanakh are not always Jews;
note for example the non-Jewish prophet Balaam in Numbers 22. According to the Talmud, Obadiah is said to have been a convert to Judaism.
The last nevi'im mentioned in the Jewish Bible are Haggai, Zechariah, and Malachi, all of whom lived at the end of the 70-year Babylonian exile of 586 to 539 BCE. The Talmud states that Haggai, Zachariah, and Malachi were the last prophets, and later times have known only the "Bath Kol".