Exodus 7:1-13, Terms and Definitions

The attempt to define the real nature of the OT prophet from a study of the Hebrew words from which “prophet” has been translated has not proven satisfactory.  The words involved are “nabhi,” “ro’eh,” “hozeh,” and “nataph.”  Nabhi is from a root which means to boil over.  Ro’eh is from a root meaning to see and hozeh is a strong synonym.  Nataph is from a root which means to drip.  None of these proves of real help when it comes to the essential nature of the prophet or of his activity.  It is not difficult to understand that the prophet may often have been emotionally at the point of bursting from pent up feelings when about to deliver his message but “boiling over” is quite an unsatisfactory description of his essential activity.  It is equally as easy to understand that the prophet’s message may have been the result of a vision or that he enjoyed remarkable perception into the nature and significance of divine utterance, but, again it becomes something less than satisfactory to use this as an explanation of the Biblical phenomenon involved.  Again, if “to drip” is intended to suggest an action like that of the honey dripping from the honeycomb in the “bee tree,” it only identifies a quality of the activity – not its essential nature.

While word studies have their place and often contribute valuable and satisfying insights into the meaning of terms, they also have their limitations.  They may become descriptive rather than definitive and it may be necessary to undertake an investigation of the entire activity to derive basic meaning.

As a consequence, it would seem that prophecy is a case in point, in which the activity must be defined from the many activities of those involved rather than philologically or from a word study.  The definition must be taken from the many roles filled by one who occupied so large a place in the religious life of God’s ancient people.  An attempt to summarize such activity may be in order:

1.                The prophet, first and foremost, was a spokesman.  Ex. 7:1 is significant.  “See, I make you as God to Pharaoh; and Aaron your brother shall be your prophet.”  It was already an established fact that Moses was extremely timid and reluctant to speak, that Aaron would speak for him, that is speak representing him not instead of him.  Aaron, as a prophet was a spokesman for Moses.

Again in 1 Kings 8:15 it is said, “Blessed by the Lord, the God of Israel, who with His hand has fulfilled what he promised with His mouth to David, my father.”  It was Solomon who was speaking recalling what had been promised to David by God through the prophet.  The speech which was delivered by the prophet is said to be from the mouth of God.

The idea that the prophet was a spokesman, chiefly for God, find support in the repeated prophetic formula, “hear ye the word of the Lord.”  God spoke through the prophet. (This will be continued in our next post.)