Looking to see where in the Bible is it stated, that Nehemiah is a Prophet. I do not see it .
Thanks
What leads you to think he was?
a pastor said he was
Hi Graham
I was talking with a pastor and he said that it was in the Bible. I didn"t think nemehiah was but maybe i didn't see something.
You should ask him. I see no reason to call him a prophet---no where does God give him words to speak to the people. Perhaps his definition of prophet is looser than mine.
I think I would ask he / she the source of this - like you, I can't see it.
Thank! For a few i thought I was loosing it.[H]
If someone asserts a factoid without evidence, I get to reject it without proving it wrong.
Maybe he was confusing him with Jeremiah. They rhyme, you know. Easy to mix up.
Then again, Jeremiah was a bullfrog.
EDIT: Surprised to discover that he's not the only one making that mistake. Nehemiah is listed among the prophets on this Bible reference website:
http://biblereferenceguide.com/study/prophet/nehemiah.html
And this site calls the book of Nehemiah in the Tanak "The Book of the Prophet Nehemiah."
And none other than Dwight Moody called him a prophet: http://christianbookshelf.org/moody/men_of_the_bible/iv_the_prophet_nehemiah.htm
There are only 15 hits for "prophet Nehemiah" and none (sans intervening punctuation) for "Nehemiah the prophet" in my voluminous Library (10,000+), but one of them is very intriguing, from The Chronicler in His Age. So perhaps your pastor wasn't out to lunch completely.
….The relevance of this to Nehemiah may then be seen in the fact that the narratives concerning him are in some measure stylized as prophetic narratives. First-person narratives (alongside third-person forms) are well known from the prophetic books; the distinction between these in prophecy appears to be minimal. (The presence of the same double form in the Ezra material is a reminder that here, too, we are possibly dealing with alternative methods of presentation but not with sources which are autobiographical in the strict sense by the side of others which are merely biographical.) The narrator may speak in the prophet’s (or other leader’s) person, or may describe him obliquely. The opening words of the book of Nehemiah, as this is now marked off from its predecessor Ezra, ‘the words of Nehemiah ben Hacaliah’ could be an editorial addition designed to ease the transition from the Ezra narratives which now stand immediately before, divided from the Nehemiah material only by a minimal textual break. They could equally well be the title of the Nehemiah memorial, which otherwise begins abruptly: ‘Now in the month Kislev of the twentieth year, I was at Shushan …’—an opening which seems to demand some introduction, perhaps even some link to a preceding narrative. But in either case, although dibrê can certainly here be rendered ‘acts’ rather than ‘words’, there is a relation to the style of presenting the prophetic message. For this is exactly the mode of opening in the books of Jeremiah and of Amos.
What follows is not a prophetic call such as to be found in the opening of Jeremiah 1; but it is a narrative equivalent of such a call. The presentation, with its chronological data, is like that of the later prophets—from Jeremiah onwards, in which precise dates become increasingly common. The occasion of an experience of divine command and commission is obliquely indicated, for distress is brought about by the description of Jerusalem’s continuing destroyed condition, and this leads into a prayer which indirectly approaches the question of what Nehemiah is to be commanded to undertake. The narrator does not—as we might have expected in a prophetic narrative—show God as speaking directly to Nehemiah, but the implication is present that a command has been given, the fulfilment of which will depend upon the working of the divine purpose through the favour which Nehemiah enjoys in the presence of the Persian ruler. The precise nature of the commission is described as being worked out between Nehemiah and the ruler, but the very possibility of it is clearly linked to the divine will.
The prophetic features in the presentation of Nehemiah in the opening section of the narrative find their counterpart in subsequent material. We may note briefly three points at which this may be clearly seen: (i) in 3:33–37 (EVV 4:1–5), we find the mockery of the opponents of the builders answered by a passage invoking judgment upon them. The phraseology used is like that of psalms such as 109:6–19; it may be compared with the direct attack upon an opponent found in Amos 7. The enemies of the people of God are to be taken away captive, to suffer exile such as the true Israel has suffered. The succeeding narratives, while primarily concentrated upon the practical measures undertaken to ensure that the rebuilding could continue, also contain what may be regarded as essentially a prophetic word: ‘Do not be afraid of them; remember the great and terrible Lord, and fight …’ (4:8 [EVV 4:14]). This stands in a line with Hag. 2:5, and further back with the words of Moses in Exod. 14:13. (ii) More precise prophetic elements appear in ch. 5. Implicit in the judgment upon those who oppress their fellow-Jews is the recognition that prophetic condemnation fell upon such practice. The words attributed to Nehemiah are appropriate to a politician rather than to a prophet. But the judgment of the offenders culminates in the performance by Nehemiah of a prophetic symbolic action; those who default are thereby under judgment. (iii) 6:10ff. show Nehemiah in conflict with the false prophets. It is a situation comparable to that in which we find the prophets Micah and Jeremiah, confronted by those who purport to speak the true word of God. Here we find Nehemiah able to discern that ‘God had not sent him’ (cf. Jer. 23:21).
None of these passages suggests that Nehemiah was a prophet; what they indicate is the way in which prophetic modes of conduct, prophetic types of action, prophetic words, are being attributed to the political leader. The fact that we are unable to find clear indications of continuing prophetic tradition in these years in the prophetic books themselves—though some part of the present material shows that prophecy was not dead—may in part account for the attribution to Nehemiah of such functioning. Prophecy in the more formal sense is receding; the spirit of prophecy and the succession to the prophetic tradition are to be found in men of God such as this.
There are only 15 hits for "prophet Nehemiah" and none (sans intervening punctuation) for "Nehemiah the prophet" in my voluminous Library (10,000+),
And the Standard Bible Dictionary seems to believe so!
He "wrote" a book of the Bible so he "must be a prophet". [Or a book of the Bible is about him. - pick one]
Nebuchadnezzar wrote a chapter [Dan 4] - does that make Nebuchadnezzar a mini prophet or a micro prophet?
He "wrote" a book of the Bible so he "must be a prophet". [Or a book of the Bible is about him. - pick one]Nebuchadnezzar wrote a chapter [Dan 4] - does that make Nebuchadnezzar a mini prophet or a micro prophet?
Micro - small very very very small............
Nehemyah is the Hebrew word for Nehemiah, which appears seven times in the book. The Book of Nehemiah is so named because Nehemiah, the author, is its principal figure. Unlike Ezra the priest, Nehemiah was a layman-a zealous builder who became the civil governor with authority from the Persian king to rebuild the walls of Jerusalem . In the Hebrew canon the historical Book of Nehemiah is listed under the category of the Writings (Heb., kethubim; Gr., hagiographa).
You are applying the idea of prophet in a limited way. Was Abraham a prophet? Was David a prophet? Nehemiah's life was prophecy, whether or not he prophesied.
As I've said, the whole Book is prophecy.
You are applying the idea of prophet in a limited way. Was Abraham a prophet? Was David a prophet? Nehemiah's life was prophecy, whether or not he prophesied. As I've said, the whole Book is prophecy.
PLEASE EXPLAIN?
So do I.
