Lexical Summary
naba: To prophesy, to speak or sing by inspiration
Original Word:נָבָא
Part of Speech:Verb
Transliteration:naba'
Pronunciation:naw-BAH
Phonetic Spelling:(naw-baw')
KJV: prophesy(-ing), make self a prophet
NASB:prophesy, prophesied, prophesying, prophesies, raved
Word Origin:[a primitive root]
1. to prophesy, i.e. speak (or sing) by inspiration (in prediction or simple discourse)
Strong's Exhaustive Concordance
prophesying, make self a prophet
A primitive root; to prophesy, i.e. Speak (or sing) by inspiration (in prediction or simple discourse) -- prophesy(-ing), make self a prophet.
NAS Exhaustive Concordance
Word Origindenominative verb from
nabiDefinitionto prophesy
NASB Translationprophesied (31), prophesies (8), prophesy (55), prophesying (19), raved (2).
Brown-Driver-Briggs
[] (in oldest forms, of religious ecstasy with or without song and music; later, essentially religious instruction, with occasional predictions); —
Perfect3masculine singularJeremiah 20:1 7t.; 2 masculine singularJeremiah 20:6 2t.;Jeremiah 26:9; 1singularEzekiel 37:7; 3pluralJeremiah 2:8 3t.;Jeremiah 23:21;Imperfect3masculine singularAmos 3:8 9t. Imperfect;ImperativeAmos 7:15 27t.;InfinitiveAmos 7:13; suffixZechariah 13:3;Zechariah 13:4, + 4 t. Infinitive;ParticipleJeremiah 26:18 20t. Participle; —
prophesy under influence of divine spirit:
1 Samuel 10:11;1 Samuel 19:20 and music1 Chronicles 25:1,2,3.
: absoluteAmos 2:12;Amos 3:8 (emended We Now needless),Amos 7:12,13;Joel 3:1;Jeremiah 19:14;Jeremiah 26:18;Jeremiah 28:9;Jeremiah 32:3;Ezekiel 11:13;Ezekiel 12:27;Ezekiel 21:19;Ezekiel 37:7;Ezekiel 38:17 but especially in phraseEzekiel 12:27;Ezekiel 21:14;Ezekiel 21:33;Ezekiel 30:2;Ezekiel 34:2;Ezekiel 36:3;Ezekiel 37:7,12;Ezekiel 38:14,17; with accusativeJeremiah 20:1;Jeremiah 25:30;Jeremiah 28:6; followed byagainstAmos 7:16;Jeremiah 25:13;Jeremiah 26:20;Ezekiel 4:7;Ezekiel 11:4;Ezekiel 13:17;Ezekiel 25:2;Ezekiel 28:21;Ezekiel 29:2;Ezekiel 34:2;Ezekiel 35:2;Ezekiel 36:6;Ezekiel 38:2;Ezekiel 39:1;untoEzekiel 37:4;untoAmos 7:15;Jeremiah 26:11,12;Jeremiah 28:8;Ezekiel 36:1;Ezekiel 37:9;againstEzekiel 6:2;Ezekiel 13:2;Ezekiel 21:2;Ezekiel 21:7;Jeremiah 11:21;Jeremiah 14:15;Jeremiah 23:25;Jeremiah 26:9.
absoluteJeremiah 23:21;Ezekiel 13:2;Zechariah 13:3 (twice in verse);Zechariah 13:4; with accusative1 Kings 22:12 2Chronicles 18:11;Jeremiah 14:14;Jeremiah 23:25;Jeremiah 27:10,14,16;Jeremiah 29:21;Jeremiah 27:15;Jeremiah 5:31;Jeremiah 20:6;Jeremiah 29:9;Jeremiah 23:26; compareJeremiah 23:32; withJeremiah 14:16;Jeremiah 23:16;Jeremiah 27:15,16;Jeremiah 29:31;Jeremiah 37:19; followed byconcerningEzekiel 13:16.
compareheathen prophets,Jeremiah 2:8.
Perfect2masculine singular1 Samuel 10:16; 1singularEzekiel 37:10;Imperfect1 Samuel 10:10 7t.; 3 masculine pluralNumbers 11:25 5t.;ImperativeJeremiah 23:13;Infinitive1 Samuel 10:13;ParticipleJeremiah 26:20 9t. Participle; —
Prophesy under influence of divine spirit:
Numbers 11:25,26,27 (J), with music1 Samuel 10:5,6,10,13, in frenzy1 Samuel 19:20,21 (twice in verse);1 Samuel 19:23,24; excited to violence1 Samuel 18:10 (=mad2 Kings 9:11);Jeremiah 29:26.
Ezekiel 37:10, with1 Kings 22:8;Jeremiah 29:27;1 Kings 22:18 2Chronicles 18:17,7; 20:37;Jeremiah 26:20.
1 Kings 18:29;Jeremiah 23:13.
1 Kings 22:10 2Chronicles 18:9;Jeremiah 14:14;Ezekiel 13:17.
(√ of following; see Biblical Hebrewid., but especially BewerAmos. J. Semitic Lang., Jan. 1902 who compare Assyriannabû, tear away,lead forcibly, hence prophets as (figuratively)carried away by divine frenzy, ecstasy, compare1 Samuel 10:6,10;1 Samuel 19:20,24).
Topical Lexicon
Meaning and Essence of Prophecyנָבָא denotes the active work of proclaiming a divine message. It is never merely a human prediction; rather, it is a Spirit‐energized utterance that reveals, interprets, or applies the will of God. Whether foretelling future events or forth-telling present truth, the verb consistently implies that the speaker stands as Yahweh’s appointed mouthpiece (“for the testimony of Jesus is the spirit of prophecy,”Revelation 19:10).
Scope of Old Testament Usage
Appearing about 114 times, נָבָא spans every major literary section of the Old Testament—Torah, Former Prophets, Writings, and Latter Prophets. Its distribution underscores that prophetic speech is woven into Israel’s entire canonical history, from Abraham (“Now then, return the man’s wife, for he is a prophet,”Genesis 20:7, implied by context) to post-exilic restorations (“Haggai the prophet and Zechariah … prophesied to the Jews,”Ezra 5:1).
Prophetic Inspiration
Prophecy originates not in private insight but in divine initiative. “The Spirit of the LORD spoke through me; His word was on my tongue” (2 Samuel 23:2).Numbers 11:25–29 depicts seventy elders prophesying when the Spirit came upon them, illustrating the divine sovereignty behind the verb’s action. Even Saul is overtaken by the Spirit so that observers marvel, “Is Saul also among the prophets?” (1 Samuel 10:11).
Diversity of Prophetic Voices
1. Institutional Prophets (e.g., Samuel, Nathan) advise rulers and shape policy.
2. Writing Prophets (Isaiah, Jeremiah, Ezekiel, the Twelve) author canonical books.
3. Spontaneous or lay prophets (the elders inNumbers 11, the sons of Asaph in1 Chronicles 25:2) participate in worship.
4. False prophets misuse נָבָא, offering counterfeit revelations (Jeremiah 23:25–32).
Function within Covenant Life
Prophecy calls Israel back to covenant fidelity, denounces idolatry, warns of judgment, and consoles with hope.Deuteronomy 18:18 frames the office: “I will raise up for them a prophet like you from among their brothers, and I will put My words in his mouth.” The verb thus safeguards covenant continuity.
Relationship with Other Revelatory Forms
Unlike dreams or Urim, נָבָא is public and verbal. It blends with psalmody (1 Chronicles 25:1–3 links prophesying with lyre, harp, and cymbals) and sometimes manifests through symbolic action (Isaiah 20:2–3).
Authenticity and Testing of Prophecy
Deuteronomy 18:22 supplies an objective test—fulfillment. Jeremiah adds an ethical test, condemning prophets who “strengthen the hands of evildoers” (Jeremiah 23:14). Micaiah son of Imlah stands as a model of fidelity when hundreds of court prophets proclaim victory yet he faithfully declares defeat (1 Kings 22).
Ethical and Theological Emphases
Prophecy upholds:
• Exclusive worship of Yahweh (Exodus 32:25–29;1 Kings 18).
• Social justice: “Let justice roll down like water” (Amos 5:24).
• Holiness: “Be holy, because I am holy” (Leviticus 11:44; echoed in prophetic calls).
Messianic Foreshadowing
Many נָבָא texts anticipate Messiah.Isaiah 9:6–7,Micah 5:2, andZechariah 9:9–10 declare future kingship and redemption, later fulfilled in Jesus Christ (Matthew 1:22–23;John 12:14–15).
Occurrences in Narrative Texts
Narratives often highlight the interplay of prophecy and history:
•2 Kings 17 details prophetic warnings ignored before the fall of Samaria.
•2 Chronicles 24 records Zechariah’s martyrdom for prophesying against Joash.
• Jonah embodies reluctant prophecy, showing God’s concern for the nations.
Predictive, Declarative, and Poetic Forms
The verb appears in:
• Predictive oracles (Isaiah 13:1;Ezekiel 37:9).
• Declarative rebukes (Jeremiah 7:1–11).
• Poetic laments or songs (Habakkuk 3).
Its versatility confirms that נָבָא is not limited to a single literary style.
Prophecy and Worship
David appoints musicians to “prophesy with harps” (1 Chronicles 25:3). Thus prophecy enriches corporate praise, integrating revelation with liturgy.
Prophet and Kingship Dynamics
Prophets serve as covenant watchdogs over monarchy:
• Nathan confronts David (2 Samuel 12).
• Elijah opposes Ahab (1 Kings 21).
Their courage proves that prophetic authority outranks royal power whenever kings stray from God.
Prophecy in Times of Crisis
During exile, prophecy sustains hope: “For I know the plans I have for you” (Jeremiah 29:11). Post-exile, Haggai and Zechariah motivate temple reconstruction, demonstrating that נָבָא builds as well as warns.
Continuity toward the New Testament
Joel 2:28 promises a universal outpouring of the Spirit, fulfilled at Pentecost when “sons and daughters will prophesy” (Acts 2:17). The New Testament gift of prophecy (1 Corinthians 14) stands in continuity with נָבָא, though now centered on the finished work of Christ.
Contemporary Ministry Implications
Because Scripture is complete and sufficient, modern preaching and Spirit-prompted exhortation function analogously when they faithfully proclaim the written Word. All prophecy must harmonize with the canonical revelation, bearing witness to Jesus and edifying the church (1 Corinthians 14:3).
Forms and Transliterations
בְּהִנָּֽבְאֹת֑וֹ בְּהִנָּבְאֽוֹ׃ בהנבאו׃ בהנבאתו הִנַּבְּא֣וּ הִנָּבֵ֕א הִנָּבֵ֖א הִנָּבֵ֛א הִנָּבֵ֣א הִנָּבֵ֤א הִנָּבֵ֨א הִנָּבֵא֙ הַֽנִּבְּאִ֛ים הַֽנִּבְּאִ֤ים הַֽנִּבְּאִ֥ים הַֽנִבְּאִים֙ הַמִּֽתְנַבְּא֖וֹת הַמִּתְנַבֵּ֖א הַנִּבְּאִ֣ים הַנִּבָּ֕א הַנִּבָּ֖א הַנִּבָּאִ֑ים המתנבא המתנבאות הנבא הנבאו הנבאים וְהִנַּבֵּ֖אתִי וְהִנָּבֵ֖א וְהִנָּבֵ֛א וְהִנָּבֵ֣א וְהִתְנַבִּ֖יתָ וְנִבְּא֖וּ וְנִבֵּ֖אתִי וְנִבֵּאתָ֖ וַיִּֽתְנַבְּא֔וּ וַיִּֽתְנַבְּא֖וּ וַיִּנָּ֨בְא֜וּ וַיִּנָּבֵ֞א וַיִּתְנַבֵּ֔א וַיִּתְנַבֵּ֖א וַיִּתְנַבֵּ֞א וַיִּתְנַבֵּ֣א וַיִּתְנַבֵּ֤א וּמִתְנַבֵּ֑א והנבא והנבאתי והתנבית וינבא וינבאו ויתנבא ויתנבאו ומתנבא ונבאו ונבאת ונבאתי יִנָּבֵ֖א יִנָּבֵ֣א יִנָּבֵֽא׃ יִתְנַבֵּ֥א יִתְנַבֵּ֨א ינבא ינבא׃ יתנבא כְּהִנָּ֣בְאִ֔י כְּהִנָּֽבְאִי֙ כהנבאי לְהִנָּבֵ֑א לְהִנָּבֵ֞א להנבא מִֽתְנַבְּאִ֖ים מִֽתְנַבְּאִ֥ים מִֽתְנַבְּאִֽים׃ מִתְנַבֵּ֨א מִתְנַבֵּא֙ מֵֽהִתְנַבּ֔וֹת מהתנבות מתנבא מתנבאים מתנבאים׃ נִבְּא֣וּ נִבְּא֣וּ־ נִבְּא֥וּ נִבְּאִ֔ים נִבְּאִ֣ים נִבְּאִ֥ים נִבְּאֵ֞י נִבְּאֵ֣י נִבֵּ֗אתָ נִבֵּ֥אתָ נִבֵּ֨יתָ נִבָּ֑א נִבָּ֔א נִבָּ֖א נִבָּ֜א נִבָּ֥א נִבָּ֨א נִבָּֽא׃ נִבָּֽאוּ׃ נִבָּא֙ נבא נבא׃ נבאו נבאו־ נבאו׃ נבאי נבאים נבאת נבית תִּנָּבְאֽוּ׃ תִּנָּבֵ֣א תִּנָּבֵֽא׃ תִנָּבֵא֙ תנבא תנבא׃ תנבאו׃ bə·hin·nā·ḇə·’ō·ṯōw bə·hin·nā·ḇə·’ōw bəhinnāḇə’ōṯōw bəhinnāḇə’ōw behinnaveO behinnaveoTo ha·nib·bə·’îm ham·miṯ·nab·bê ham·miṯ·nab·bə·’ō·wṯ hammitnabBe hammiṯnabbê hammiṯnabbə’ōwṯ hammitnabbeot han·nib·bā han·nib·bā·’îm han·nib·bə·’îm hanibbə’îm hanibbeIm hannibBa hannibbā hannibbā’îm hannibbaIm hannibbə’îm hannibbeIm hin·nā·ḇê hin·nab·bə·’ū hinnabbə’ū hinnabbeU hinnāḇê hinnaVe kə·hin·nā·ḇə·’î kəhinnāḇə’î kehinNaveI lə·hin·nā·ḇê ləhinnāḇê lehinnaVe mê·hiṯ·nab·bō·wṯ mehitnabBot mêhiṯnabbōwṯ miṯ·nab·bê miṯ·nab·bə·’îm mitnabBe miṯnabbê miṯnabbə’îm mitnabbeIm nib·bā nib·bā·’ū nib·bə·’ê nib·bə·’îm nib·bə·’ū nib·bə·’ū- nib·bê·ṯā nibBa nibbā nibbā’ū nibBau nibbə’ê nibbə’îm nibbə’ū nibbə’ū- nibbeEi nibbeIm nibBeita nibBeta nibbêṯā nibbeU tin·nā·ḇê ṯin·nā·ḇê tin·nā·ḇə·’ū tinnāḇê ṯinnāḇê tinnāḇə’ū tinnaVe tinnaveU ū·miṯ·nab·bê umitnabBe ūmiṯnabbê vaiyinnaVe vaiyinNaveU vaiyitnabBe vaiyitnabbeU vehinnabBeti vehinnaVe vehitnabBita venibbeTa venibBeti venibbeU way·yin·nā·ḇê way·yin·nā·ḇə·’ū way·yiṯ·nab·bê way·yiṯ·nab·bə·’ū wayyinnāḇê wayyinnāḇə’ū wayyiṯnabbê wayyiṯnabbə’ū wə·hin·nā·ḇê wə·hin·nab·bê·ṯî wə·hiṯ·nab·bî·ṯā wə·nib·bə·’ū wə·nib·bê·ṯā wə·nib·bê·ṯî wəhinnabbêṯî wəhinnāḇê wəhiṯnabbîṯā wənibbə’ū wənibbêṯā wənibbêṯî yin·nā·ḇê yinnāḇê yinnaVe yiṯ·nab·bê yitnabBe yiṯnabbê
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