Seer

We read in the First Book of Samuel that he "who was then called a prophet was before time called a seer." (1 Sam. ix. 9.) I think it is very remarkable, however, that there is this striking difference between the two names, in that we find the word seer made use of as being the kings seer, but when the name of prophet is used, it is said the prophet of the Lord. Thus of Samuel it is said that all Israel, from Dan even to Beersheba, knew that Samuel was established to be a prophet of the Lord. (1 Sam. 3: 20.) But concerningthe name of seer, we find frequent mention made of this character, not as the Lord’s seer, but the king’s; thus Gad is called the prophet Gad, but expressly said to be David’s seer; (see 2Sa 24:11.) So Heman is called the king’s seer, though he is not said to have been a prophet of the Lord. (1 Chron. xxv. 5.) I do not presume to explain the circumstances wherein the difference lies. Some have thought that a seer was only a recorder of the events of the king’s reign. A prophet was one who acted in the Lords name, and by the Lord’s authority. The offices in this ease no doubt differed, but, as in the instance of Gad, reign, be performed by one and the same person. But I add no farther observations on the subject.

Seer [PROPHECY]

One supernaturally enlightened to see things which God only can reveal; applied to certain Hebrews prophets, 1Sa 9:9 2Ch 29:30 33:18,19 Isa 29:10 30:10. Compare Num 24:3,4 .\par

Seer. See Prophet.

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 Isa 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 Exo 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 Num 24:4; Num 24:16, where Balaam speaks of himself as ’seeing-the-vision of the Almighty, falling (into a trance), but having his eyes open.’ in 2Sa 24:11 it is used of Gad, David’s ’seer;’ see also 2Ki 17:13, 1Ch 21:9; 1Ch 25:5; 1Ch 29:29; 2Ch 9:29; 2Ch 33:18-19; 2Ch 35:15.

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

In Psa 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 Isa 13:1, and similar passages, of the burden or vision which the prophet saw It occurs in Isa 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 Eze 13:6-9; Eze 13:16; compare 1Ki 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 Psa 58:8; Psa 58:10; Pro 22:29; Pro 24:32; Pro 29:20; Son 6:13; Isa 48:6; Isa 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 Gen 46:2; Num 12:6; 1Sa 3:15; 2Ch 26:5; Isa 28:7; Eze 1:1; Eze 8:3-4; Eze 11:24; Eze 40:2; Eze 43:3; and Dan 8:16; Dan 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’ (Mat 7:22) under the new dispensation. The prophecy of Zachari as (Luk 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 (Joh 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’ (Mat 26:68, Mar 14:65, Luk 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 (Act 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 Act 19:6; Act 21:9; Rom 12:6; 1Co 11:4-5; 1Co 12:10; 1Co 12:14. passim; 1Th 5:20; 1Ti 1:18; 1Ti 4:14; Rev 10:11; Rev 11:3.

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

In the days of Samuel it is said "a prophet was beforetime called a seer." 1Sa 9:9. They were so-called apparently because they were given of God to fore-see events or to see visions. This is confirmed by Isa 30:10, where rebellious Israel, in effect, said to the seers, "See not. " They did not want to hear what God had to say to them. Ezekiel also says, "Woe unto the foolish prophets, that follow their own spirit and have seen nothing !" Eze 13:3.

By: Emil G. Hirsch

—Biblical Data:

Rendering in the English versions of the Hebrew , which in I Sam. ix. 9 is reported to have been the old popular designation for the later ("prophet"). The seer was an "ish Elohim," a man of God, and for a remuneration, as would appear from the story of Saul in quest of his father’s asses (I Sam. ix. 3 et seq.), acted as intermediary between Yhwh and those that came to "inquire of him." In other words, he would consult Yhwh and give directions accordingly. Samuel more especially is designated as "the seer" (I Sam. ix. 11, 18, 19; I. Chron. ix. 22, xxvi. 28, xxix. 29); but Hanani also bears the title (II Chron. xvi. 7, 10). A synonym, or , likewise is translated "the seer." Gad is known as such a "ḥozeh" (I Chron. xxix. 29), more especially as the ḥozeh of David (ib. xxi. 9; II Chron. xxix. 2, 5). Heman is another denominated "the king’s seer," with the addition of the qualifying phrase "in the words of God" (I Chron. xxv. 5), as are also Jeduthun (II Chron. xxxv. 15), Iddo (Hebr. "Jedi" or "Jedo"; ib. ix. 29, xii. 15), Hanani (ib. xix. 2), and Asaph (ib. xxix. 30).

As the seer is a ḥozeh, his written "visions" are called "ḥazot" (II Chron. ix. 29). The title (in the plural "ḥozim" = "seers") occurs in parallelism with "prophets" ("ro’im"; Isa. xxx. 10). The ro’im are called the heads, while the nebi’im are called the eyes of the people (ib. xxix. 10); all "vision" is become as a sealed book. In Micah the seers are quoted in one breath with the diviners (Mic. iii. 7). As for the prophets that "see vanity" and that "divine lies" ("see lies" in Ezek. xiii. 8), God’s hand will be against them (Ezek. xiii. 9; comp. ib. xxii. 28).

—Critical View:

Comparison of the foregoing passages makes it plain that the seer in primitive time passed, and perhaps with good reason, for a clairvoyant. Among the kindred races, the ancient Arabs and even their modern descendants, sheikswere and are found with the ability to give such counsel as Saul expected to receive from Samuel (Wellhausen, "Reste Arabischen Heidentums," 2d ed., pp.135, 136; "Z.D.P.V."1889). The distinction between both the priest ("kohen") and the diviner ("ḳosem"), on the one hand, and the seer, on the other, was probably that the kohen threw or shot lots (hence "torah"), the urim and thummim, in order to ascertain the future, and the ḳosem resorted to various tricks and incantations, while the seer spurned any of these accessories and paraphernalia, and discovered the will of Yhwh while in a state of trance. Balaam’s description of himself as "geber shetum ha-’ayin," and later as "geluy ’enayim," and as seeing the visions of Shaddai (Num. xxiv. 4, 5, 15, 16) while falling, probably discloses the methods of the seers. They succeeded in putting themselves into a state of autohypnosis. The term "shetum ha-’ayin" ought to be read "ḥatum ha-’ayin" = "sealed as to the eye" (Comp. Isa. xxix. 10, the "sealed" book in connection with seers upon whom sleep has fallen and whose eyes are tightly closed; or if the text be left unemendated, the strange word certainly means "half-opened and fixed," "immovable," in order to produce the hypnotic state). When the seer falls () into this quasi-cataleptic condition (as Mohammed did) his eyes are inwardly opened ("geluy ’enayim"), and he sees the vision.

These ḥozim or ro’im became absorbed into the nebi’im, who in their earlier days were also mere shouting dervishes (hence their name, "nabi" = "shouter"), relying on song and dance to arouse themselves and others (I Sam. x. 5, 10 et seq.; "mitnabbe’im" note the "hitpa’el" in the verb in I Sam. X. 5).

SEER.—See pp. 413^a, 757^b.

sē´ẽr, sēr: The word in English Versions of the Bible represents two Hebrew words, ראה, rō’eh (1Sa 9:9, 1Sa 9:11, 1Sa 9:18, 1Sa 9:19; 2Sa 15:27; 1Ch 9:22, etc.), And חזה, ḥōzeh (2Sa 24:11; 2Ki 17:13; 1Ch 21:9; 1Ch 25:5; 1Ch 29:29, etc.). The former designation is from the ordinary verb “to see”; the latter is connected with the verb used of prophetic vision. It appears from 1Sa 9:9 that “seer” (rō’eh) was the older name for those who, after the rise of the more regular orders, were called “prophets.” It is not just, however, to speak of the “seers” or “prophets” of Samuel’s time as on the level of mere fortune-tellers. What insight or vision they possessed is traced to God’s Spirit. Samuel was the rō’eh by pr-eeminence, and the name is little used after his time. Individuals who bear the title “seer” (ḥōzeh) are mentioned in connection with the kings and as historiographers (2Sa 24:11; 1Ch 21:9; 1Ch 25:5; 1Ch 29:29; 2Ch 9:29; 2Ch 12:15; 2Ch 19:2, etc.), and distinction is sometimes made between “prophets” and “seers” (2Ki 17:13; 1Ch 29:29, etc.). Havernick thinks that “seer” denotes one who does not belong to the regular prophetic order (Introductions to Old Testament, 50 ff, English translation), but it is not easy to fix a precise distinction. See PROPHET, PROPHECY.

A kind of prophet (see “prophet”)

who received messages from God in

visions.