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.
Thank! For a few i thought I was loosing it.
Armwood...THOU ART LOOSED!!! [A]
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?
You are a seer, aren't you?
PLEASE EXPLAIN? You are a seer, aren't you?
no that was Yoda in the SW Trilogy...
EDIT: Isn't part of being a Prophet - to Prophesy ?
That depends to some extent what you consider prophesy to mean. Are you referring to prophets of Bible times or prophets of the end times? I will say I find it a bit tiresome trying to explain things to someone who seems to make a point of disputing most of what I say. Especially when you say you see things that aren't there. Are you a seer or not? Is Abraham a prophet? Is David a Prophet? Is John the Baptist a prophet? What do you see?
From Easton's Bible Dictionary:
Did Nehemiah have a message from God to give to men?
You don't think so?
"The title thus has a general application to all who have messages from God to men." From: Easton’s Bible Dictionary (New York: Harper & Brothers
So does that make everyone that gives a sermon / homily a prophet? [[maybe just a micro micro one?]]
David, All you have given is some cheap fly-by rhetoric, where's the evidence behind your words?
David,
All you have given is some cheap fly-by rhetoric, where's the evidence behind your words?
Tiresome. Even though my questions have gone unanswered, I will submit my evidence. I'm not going to fine-tooth comb the whole book, but just give a decent example. I could, of course, just do what Yeishuu`a did when the Pharisees refused to answer His questions and just say, "Stew in your own juice, then." But I will relent this little bit.
Just a brief statement to prime the pump...prophecy is a witness of YHWH's power across time, and as such both the initial evidence and the fulfilling evidence constitute prophecy, because both elements speak to His power. Prophecy is NOT just prediction...it is fulfillment as well, since without fulfillment, the prediction is just hot air.
Neh. 9:36, 37
Verse 36 is a prophecy against Jn. 8:33. In verse 37, there is a fulfillment reference from Deut. 17:4-15 and more clearly from 1 Sam. 8:10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. The final phrase from verse 37, "So we are in great distress", has a great deal of prophetic weight, as it draws from 1 Sam. 10:19. The distress that had come upon the nation because they had asked for a king so they could be "like the Gentiles" (look again at verses 19-20 of 1 Sam. 8) was eventually fulfilled in 1 Sam. 14:24, where "hard-pressed" speaks of the kind of oppression faced in Egypt when they were slaves (v. 36). This word is actually translated as "distressed" in the AV. The recognition and description of this distress comes from 1 Sam. 14:29, where "troubled" is the same word used to describe Achan's actions, which also brought great distress on Israel. It also is the word used to describe Ahab in 1 Kgs.18:17, 18, whose actions had resulted in the distress of great famine in the land.
This culminates, for Saul at least, in the prophetically prophound [;)] Prov. 24:10, where "if you are slack in the day of distress" [not "faint" as in the ESV] describes Saul's condition and much more. This is shown in 1 Sam. 15:16 where Samuel's call against Saul isn't the NASB's "Wait!", the ESV's "Stop!", The Message's "Enough!", or the NKJV's "Be quiet!" Instead, it is a pronouncement of charge and condemnation against the Benjamite king--"SLACK!!" Saul's actions were not yaashaar--i.e. straight and upright and taut, per Prov. 4:11, 12, 13 (where "let go" means "slacken")--but his actions were instead slack, bowed, and bent...which is fully appropriate for the son of a man whose name, Qiysh (Kish) means "bowed" or "bent".
What accounts for the failure of the various translations to properly convey the prophetically pregnant charge against Saul? Nothing less than their unvarying commitment to a dull and light-headed approach to understanding Scripture, which merely makes this one of many scathing indictments of the darling poster-child of all "proper" Christian hermeneutics and exegesis...the idea that you interpret by [8][8][8] and the angels sing!! [8][8][8] !!THE CONTEXT!! ("Bow before the god of Context!! Kiss his caduceus!!). This single hermeneutic and exegetic fallacy, which deigns to call other approaches "fallacy", is responsible for obscuring hundreds of prophecies throughout the Bible. The interpretive hubris that enforces this nearly universal approach to Scriptural interpretation is one of many mechanisms YHWH has used to keep a seal upon His Word in accordance with Dan. 12:4, 9, 10. The very RULES of "responsible" exegesis are the fog machine that has clouded insight and left understanding hermetically sealed under the lock of hermeneutics.
Because they felt "wait", "stop", "enough", and "be quiet" FIT THE CONTEXT (please genuflect!) of the verse, the aforementioned *cough cough* professional exegetes ignore the overwhelming fact that the word NEVER MEANS ANY OF THOSE THINGS in any other context or usage in the Bible. Both incredible...and par for the course.
Returning to our tiny window of prophetic insight, Prov. 18:9 and Prov. 24:10 [remember, "slacken"...not "faint"] are both tiny testimonies of prophetic concepts that mushroom out into expansive fields of interconnected prophetic threads that touch every single book of the Bible. Prov. 18:9 's "slackness in work" leads inevitably to a "day of distress" per Prov. 24:10 --and one of the places where these two verses display their prophetic one-two punch is...
SURPRISE, SURPRISE!!! ...Neh. 6:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14
The verses that most require our attention are Neh. 6:3, where "why should I stop work to leave" is properly "why should I stop work to slacken", and Neh. 6:9 's "they will become discouraged from the work" (NASB) or (ESV) "their hands will drop from the work" is properly "they will slacken their hands from the work". Those who find such representations "stilted" and complain they don't smoothly convey the narrative literally miss the entire point. Any sensibility that discourages work is slackness, and it results in distress. This is not light stuff, as Prov. 1:26, 27, 28, 29, 30, 31, 32 together indicate (verse 27 speaking of this "distress").
We started off by looking at the distress mentioned in Neh. 9:37, and we will end by looking at distress in the same chapter, but a few verses earlier. The word itself is found in verse 27 from the following passage, which makes the cause of distress [not "suffering" as in ESV] clear: Neh. 9:26. 27. 28, 29. This source of distress never goes away, existing right up to the very end. Dan. 12:1 [distress rather than ESV's "trouble"] Dan. 12:2, 3, 4. The ability to fully and properly comprehend what is needful in order to alleviate the distress, though, is sealed off until the end. Blessedly, at that time, those with in-sight, who can see the things hidden in plain sight, will be able to unseal and de-fog the virgin understanding which has been lying fallow for millennia. Then the distress will subside..forever. [Except for a brief post-millennial hiccup.]
Of course, none of this will be without adversity. Prov. 1:22, 23, 24, 25, 26, 27 Some, even many of those who are slack, will accuse those with insight of mishandling the Scriptures even as it is being unsealed and revealed. The inability to see what has been there all along will become the refusal to see what has been there all along. The cost of receiving sight will be deemed too great. Scoffing along with accusations of empty rhetoric will follow. Some just won't see it and will thus say it isn't really there. Prophecy says these same ones will see things that aren't there. So be it.
But the slack ones will have to give account. Prov. 24:9, 10, 11, 12 shows this clearly. Their animosity toward work will earn them a wage nonetheless. And the excuse that YHWH kept the way of right understanding from them will be taken from them by the ones who have insight. The revealing IS the point at which the recapitulation is expected to take place. To the seers, YHWH says Prov. 24:11, and to those with whom insight has been shared but not well-received, He says Prov. 24:12. Much is at stake, and it hinges on giving a proper response to the revelation that will be unsealed as the end approaches.
But now, R4M, your accusation question makes me wonder if you didn't see any of this? Could this really be true? Are you a teacher of the forum and you do not know all these things? How can this be??
I see stuff that would make your head explode...that would make you cry like a little baby...things you can't image. What do you see?...I mean, besides the stuff that isn't really there. You want "evidence", do you? Be careful what you ask for...it may just pulverize you into dust.
There is a ton of stuff I deliberately overstepped, because, frankly, I don't toss my pearls just anywhere. Granted, Nehemiah might not have as much prophecy in it as Judges, Ruth, and 1 Samuel have, and obviously not as much as Proverbs. Proverbs is just one big prophecy magnet. But there's plenty there, trust me.
But even as I say that, I don't really expect you to. Hab. 1:5
Nehemiah can certainly be a prophet without being explicitly labeled as such in our brief Biblical account, just as labeling others as prophets in the Bible doesn't make it so.
Did Nehemiah have a message from God to give to men? "The title thus has a general application to all who have messages from God to men." From: Easton’s Bible Dictionary (New York: Harper & Brothers So does that make everyone that gives a sermon / homily a prophet? [[maybe just a micro micro one?]]
Depending on the content of the sermon, yes. Think about this in the negative. What does it take to be a false prophet? The Holman Illustrated Bible Dictionary says a false prophet is a "person who spreads false messages and teachings, claiming to speak God’s words".
[...]
As to David Paul's typology: Brother, a compelling exposition! It leaves me wanting more, actually. Hope to read more stuff like this on the forums, even if I might not end up agreeing 100%.
[...]As to David Paul's typology: Brother, a compelling exposition! It leaves me wanting more, actually. Hope to read more stuff like this on the forums, even if I might not end up agreeing 100%.
Well you could be right, but I was unawares that distress came from having to pay tribute/taxes to those who rule over you/me/us/them could make me a slave. / So did the Pharisee's lie? And who was it that the Pharisee's stoned outside the Gate, is this a reference to Stephen? / I thought the question is about Nehemiah being a Prophet and not a dissertation on being distressed......who kissed who's caduceus? what is that supposed to mean? / did he have to kiss someone's caduceus' and now he is in distress because he has to pay someone a tribute? / .... / ?
[edit: yup. I put this right next to this in the filing system. /?]
I am sorry I guess I just can't help myself:
"...darling poster-child of all "proper" Christian hermeneutics and exegesis...the idea that you interpret by and the angels sing!! !!THE CONTEXT!! ("Bow before the god of Context!! Kiss his caduceus!!)..." but aren't/isn't a caduceus part of classical mythology as being the staff carried by Mercury as a messenger of the gods / a representation of a forked staff with an entwining serpent, which is also used as a symbol of the medical profession and as the insignia of the American Medical Association and other medical organizations.
So are we playing '20 questions yet' ?
So do I.
Please abide by the following guidelines as you interact on our forums. [...] 2. Please do not discuss or debate biblical, theological, or other controversial topics. Use one of the many web forums intended for these kinds of discussions. 3. Please treat each other with the love, courtesy, respect, and kindness that you would if you were sitting in your living room together. [...]
Please abide by the following guidelines as you interact on our forums.
2. Please do not discuss or debate biblical, theological, or other controversial topics. Use one of the many web forums intended for these kinds of discussions.
3. Please treat each other with the love, courtesy, respect, and kindness that you would if you were sitting in your living room together.
Please keep this discussion civil, I have removed some posts that are not beneficial to the subject of this thread (which itself is questionable in light of the forum guidelines).
Please abide by the following guidelines as you interact on our forums. [...] 2. Please do not discuss or debate biblical, theological, or other controversial topics. Use one of the many web forums intended for these kinds of discussions. 3. Please treat each other with the love, courtesy, respect, and kindness that you would if you were sitting in your living room together. [...] Please keep this discussion civil, I have removed some posts that are not beneficial to the subject of this thread (which itself is questionable in light of the forum guidelines).
Thank-you, Jeremy for the brief reminder....
R4m.
[...] What accounts for the failure of the various translations to properly convey the prophetically pregnant charge against Saul? Nothing less than their unvarying commitment to a dull and light-headed approach to understanding Scripture, which merely makes this one of many scathing indictments of the darling poster-child of all "proper" Christian hermeneutics and exegesis...the idea that you interpret by and the angels sing!! !!THE CONTEXT!! ("Bow before the god of Context!! Kiss his caduceus!!). This single hermeneutic and exegetic fallacy, which deigns to call other approaches "fallacy", is responsible for obscuring hundreds of prophecies throughout the Bible. [...]
What accounts for the failure of the various translations to properly convey the prophetically pregnant charge against Saul? Nothing less than their unvarying commitment to a dull and light-headed approach to understanding Scripture, which merely makes this one of many scathing indictments of the darling poster-child of all "proper" Christian hermeneutics and exegesis...the idea that you interpret by and the angels sing!! !!THE CONTEXT!! ("Bow before the god of Context!! Kiss his caduceus!!). This single hermeneutic and exegetic fallacy, which deigns to call other approaches "fallacy", is responsible for obscuring hundreds of prophecies throughout the Bible.
just looking for clarity here:
is this supposed to be encouraging us to seek the graces of mythical god's and kiss their staves? /?..............
Some scholars, shown here in a recent article published in JETS, think that Nehemiah fulfilled many of the prophecies in Daniel.
The thrust of the article boils down to the interpretation of the waw-consecutive in Dan 9:24. Definitely one for the Hebrew experts...
Some scholars, shown here in a recent article published in JETS, think that Nehemiah fulfilled many of the prophecies in Daniel. I added this to topics.logos.com so that it will appear in a topic search on Nehemiah the person or Daniel the book.
Where did you find ,that Nehemia was a governor?
Peace, Tes! *smile* There were lots and lots of hits from this search: nehemiah NEAR governor ........ One of the very many was: From MacArthur ....
Background of the Passage
Europe is legendary for its beautiful cathedrals. The problem with many of these magnificent structures is that, while they possess physical grandeur, they are not inhabited by congregations that are spiritually vibrant. In reality, most of these edifices are nothing more than museums visited by gawking tourists. This phenomenon should remind us that the spiritual life is about internals, not externals.
The Old Testament Book of Nehemiah details the extraordinary accomplishment of the Jewish people, under the capable leadership of Governor Nehemiah, of rebuilding the walls of Jerusalem in only 52 days (chapters 1–6). But the remainder of the book (chapters 7–13) tells of an even more significant process—the spiritual renovation of the people who lived behind the walls.
Following the completion of the walls in the face of great opposition (chapters 3–6) and the genealogical “census” of the inhabitants of Jerusalem (chapter 7), a great convocation was held. In effect, Nehemiah called for a “Bible conference,” with Ezra the scribe as the special speaker.
At the rebuilt Water Gate, God’s law (probably the Book of Deuteronomy) was read and explained to a great assembly. The initial effect was that the people were convicted and grief-stricken regarding their failure to keep God’s law. But with the help of the Levites, Nehemiah convinced the people of God’s mercy and forgiveness. Consequently a profound sense of joy permeated the people of God. With great gladness, they celebrated the Feast of Tabernacles.
The result? Jerusalem was not only a city with an impressive new wall; it was a city populated by people with a new spirit and a new resolve to live in light of God’s Word![1]
[1] MacArthur, J. (2001). Nehemiah: Experiencing the Good Hand of God. MacArthur Bible Studies (73–74). Nashville, TN: W Publishing Group.
I would like to see a quotation from the Bible,where it says Nehemia was a governor.I think there is a difference between being appointed as a Governor and the mission of rebuilding the walls of Jerusalem.
Peace, Tes! Nehemiah 5:14 – Please check it out!
German-English translation for "Statthalter" is:
governors · governor · gubernatorial · proconsul · vicegerent
14Ich selbst verzichtete für mich und meine Verwandtschaft von Anfang an auf die Unterhaltskosten, die mir als Statthalter der Provinz Juda zustanden, die ganzen zwölf Jahre lang, vom 20. bis zum 32.Regierungsjahr des Königs Artaxerxes. [1]
14. Auch von der Zeit an, da mir befohlen ward, ihr Landpfleger zu sein im Lande Juda, nämlich vom zwanzigsten Jahr an bis in das zweiunddreißigste Jahr des Königs Arthahsastha, das sind zwölf Jahre, nährte ich mich und meine Brüder nicht von der Landpfleger Kost.[2]
[1] Gute Nachricht Bibel : Mit den Spätschriften des Alten Testaments. 2000 (Ne 5:14–15). Stuttgart, Germany: Deutsche Bibelgesellschaft.
[2] Luther, M. (2001). Die Heilige Schrift nach der deutschen Übersetzung Martin Luthers (Ne 5:14). Oak Harbor, WA: Logos Research Systems, Inc.
Nehemiah, like others, had multiple tasks to perform! *smile* Blessings!
Excellent! thank you Milford and David Ames.
[^o)]
Have fun!
Well, there's enough rope to shoot yourself in the foot.
¿ ¿
