Prophets of the Tanakh

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.

Claims of prophethood have existed in many cultures and religions throughout history, including Judaism, Christianity, Islam, ancient Greek religion, Zoroastrianism, Manichaeism, Hinduism , and many others.

Etymology

The English word ''prophet'' is the transliteration of a compound Greek word derived from ''pro'' (before/toward) and ''phesein'' (to tell); thus, a προφήτης (''prophḗtēs'') is someone who conveys messages from the divine to humans, including occasionally foretelling future events. In a different interpretation, it means advocate or speaker.

In Hebrew, the word נָבִיא (''nāvî''), "spokesperson", traditionally translates as "prophet". The second subdivision of the Tanakh), 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, the ''Navi'' was thought to be the "mouth" of God. The root nun-bet- alef ("Navi") is based on the two-letter root nun-bet which denotes hollowness or openness; to receive transcendental wisdom, one must make oneself "open".

Abrahamic religions

Judaism

In addition to writing and speaking messages from God, Israelite or Judean ''nevi'im'' ("spokespersons", "prophets") 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.Commentary on Jeremiah 13, Jeremiah, The Anchor Bible, Doubleday, 1984 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 eat measured food to illustrate the coming siege.

Prophetic assignment is usually portrayed as rigorous and exacting in the Hebrew Bible,Isaiah (Commentary), John Goldingay, Hendrickson, 2001 and prophets were often the target of persecution and opposition.’’Jeremiah (Prophet)’’, The Anchor Bible Dictionary Volume 3, Doubleday, 1992 God's personal prediction for Jeremiah, "Attack you they will, overcome you they can't," 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 (1971) 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 (and condemned divination), 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.

Some examples of prophets in the Tanakh include Abraham, Moses, Miriam, Isaiah, Samuel, Ezekiel, Malachi, and Job. In Jewish tradition Daniel is not counted in the list of prophets.

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 mankind. According to the Talmud, there were also seven women counted as prophetesses whose message bears relevance for all generations: Sarah, Miriam, Devorah, Hannah (mother of the prophet Samuel), Abigail (a wife of King David), Huldah (from the time of Jeremiah), and Esther. The Talmudic and Biblical commentator Rashi points out that Rebecca, Rachel, and Leah were also prophets.
Isaiah 8:3-4 refers his wife "the prophetess", who bore his son Maher-shalal-hash-baz; she is not referred to elsewhere.

Prophets in Tanakh are not always Jews, 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

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