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The compiler of the first book of Kings (ix, 9) informs us that before his time ro'éh was used where nabî' was then employed.Hozéh is found much more frequently from the days of Amos.

Doubtless the benê-nebî'îm of the days of Elias, and Eliseus the "disciples of the Prophets", or "members of the confraternities of the Prophets", forming at least three communities, domiciled respectively at Gilgal, Bethel, and Jericho, must be regarded as their successors. Jerome seems to have understood their character aright, when he saw in them the germ of the monastic life (P. Are we to consider as their degenerate and faithless successors those false Prophets of Yahweh whom we meet at the court of Achab, numbering four hundred, and later very numerous, also fighting against Isaias and Micheas and especially against Jeremias and Ezekiel ?

Introduction Yahweh had forbidden Israel all kinds of oracles in vogue among the pagans.

If, for a time, he consented to reply by Urim and Thummim (apparently a species of sacred lots which the high-priest carried in the cincture of his ephod, and consulted at the request of the public authorities in matters of graver moment), yet He always abominated those who had recourse to divination and magic, practiced augury and enchantment, trusted in charms, consulted soothsayers or wizards, or interrogate the spirits of the dead ( Deuteronomy 18:9 sqq. Speaking of orthodox Yahweism, Balaam could truthfully say "There is no soothsaying in Jacob, nor divination in Israel.

Under his guidance, or at least closely united to him, we find for the first time the nebî'îm ( 1 Samuel ) grouped together to sing the praises of God to the accompaniment of musical instruments .

They are not Prophets in the strict sense of the word, nor are they disciples of the Prophets destined to become masters in their turn (the so-called "schools of Prophets").

They assist David by their counsels, and, when necessary, confront him with energetic protests.

Nathan's parable of the little sheep of the poor man is one of the most beautiful passages in prophetic history ( 2 Samuel 12:1 sqq. The Books of Kings and Parapilomen mention a number of other "men of the spirit" exercising their ministry in Israel or in Juda.Later prophetic writers added as other signs of the false Prophets, cupidity, flattery of the people or the nobles, or the promise of Divine favour for the nation weighed down with crime.Balaam is both a Prophet and a soothsayer; a professional soothsayer it would seem, of whom Yahweh makes use to proclaim even in Moab the glorious destiny of the Chosen People, when He was about to lead them into the Promised Land ( Numbers 22 - 24 ).In the time of the Judges, in addition to an unnamed Prophet ( Judges 6:8-10 ), we meet with Debbora (Judges 4-5), "a mother in Israel ", judging the people, and communicating the Divine orders concerning the War of Independence to Barac and the tribes.The word of God was rare in those days of anarchy and semi-apostasy, when Yahweh partly abandoned Israel to render it conscious of its feebleness and its sins.There were other less specific or more unusual terms employed, the meaning of which is clear, such as, messenger of God, man of God, servant of God, man of the spirit, or inspired man, etc.

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