Famous Prophetess

[Bazara Benavides]

Inreligion, 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.[1][2] The message that the prophet conveys is called a prophecy.

In Hebrew, the word נָבִיא (nāv), "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,[7] 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 ("navi") is based on the two-letter root nun-bet which denotes hollowness or openness; to receive transcendental wisdom, one must make oneself "open".[8]

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.[9] The functions of a lugal would include certain ceremonial and cultic activities, arbitration in border disputes, and military defence against external enemies.[10][11] The ensis of Lagash would sometimes refer to the city's patron deity, Ningirsu, as their lugal ("master"). All of the above is connected to the possibly priestly or sacral character of the titles ensi[12] and especially en (the latter term continuing to designate priests in subsequent times).

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 (or Zarathustra) 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.[13]

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.[14]

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.[15]

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.[16]

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.[17]

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.[16]

In addition to writing and speaking messages from God, Israelite or Judean nevi'im ("spokespersons", "prophets") often acted out prophetic parables in their life.[19] 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.[20][21] 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.[22][23][24] 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.[25] 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.[26] In a similar way, the prophet Isaiah had to walk stripped and barefoot for three years to illustrate the coming captivity,[27] and the prophet Ezekiel had to lie on his side for 390 days and to eat measured food to illustrate the coming siege.[28]

Prophetic assignment is usually portrayed as rigorous and exacting in the Hebrew Bible,[29][30][31] and prophets were often the target of persecution and opposition.[32] God's personal prediction for Jeremiah, "And they shall fight against thee; but they shall not prevail against thee,"[33] 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.[32][34] In return for his adherence to God's discipline and speaking God's words, Jeremiah was attacked by his own brothers,[35] beaten and put into the stocks by a priest and false prophet,[36][37] imprisoned by the king,[38] threatened with death,[39] thrown into a cistern by Judah's officials,[40] and opposed by a false prophet.[41] 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!"[30][42] The life of Moses being threatened by Pharaoh is another example.[43]

According to I Samuel 9:9,[44] 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.[45] 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. 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.[46] The Talmud recognizes 48 male prophets who bequeathed permanent messages to humankind.[46] 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.[46] The Talmudic and Biblical commentator Rashi points out that Rebecca, Rachel, and Leah were also prophets.[47]Isaiah 8:3-4[48] refers to his wife "the prophetess", who bore his son Maher-shalal-hash-baz; she is not referred to elsewhere.

In Christianity, a prophet (or seer) is one inspired by God through the Holy Spirit to deliver a message. This includes Jewish prophets active before the church began and the prophets active in the Christian church. Some Christian denominations limit a prophet's message to words intended only for active members of a congregation, excluding social or political messages. However, the Bible has several occasions in which prophets were called to deliver social or political messages.[50] The reception of a message is termed revelation and the delivery of the message is termed prophecy.

The term "prophet" applies to those who receive public or private revelation. Public revelation, in Catholicism, is part of the Deposit of faith, the revelation of which was completed by Jesus; whereas private revelation does not add to the Deposit. The term "deposit of faith" refers to the entirety of Jesus Christ's revelation, and is passed to successive generations in two different forms, sacred scripture (the Bible) and sacred tradition.

The Bible applies the appellation 'false prophet' to anyone who preaches a Gospel contrary to that delivered to the apostles and recorded in Sacred Scripture.[51] One Old Testament text in Deuteronomy[52] contains a warning against those who prophesy events which do not come to pass and says they should be put to death. Elsewhere a false prophet may be someone who is purposely trying to deceive, is delusional, under the influence of Satan or is speaking from his own spirit.[53]

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