1 Samuel 9 9

1 Samuel 9:9 kjv

(Beforetime in Israel, when a man went to inquire of God, thus he spake, Come, and let us go to the seer: for he that is now called a Prophet was beforetime called a Seer.)

1 Samuel 9:9 nkjv

(Formerly in Israel, when a man went to inquire of God, he spoke thus: "Come, let us go to the seer"; for he who is now called a prophet was formerly called a seer.)

1 Samuel 9:9 niv

(Formerly in Israel, if someone went to inquire of God, they would say, "Come, let us go to the seer," because the prophet of today used to be called a seer.)

1 Samuel 9:9 esv

(Formerly in Israel, when a man went to inquire of God, he said, "Come, let us go to the seer," for today's "prophet" was formerly called a seer.)

1 Samuel 9:9 nlt

(In those days if people wanted a message from God, they would say, "Let's go and ask the seer," for prophets used to be called seers.)

1 Samuel 9 verses

1 Samuel 9 9 Meaning

This parenthetical verse in 1 Samuel clarifies the terminology used for seeking divine guidance in ancient Israel. It explains that what was formerly known as going to a "seer" to inquire of God became known, by the time of the narrative's composition or audience, as going to a "prophet." This indicates an evolution in the title for individuals who received direct revelation from God and were consulted for divine insight and direction.

1 Samuel 9 9 Context

This verse is a parenthetical note inserted by the narrator to clarify terminology for the reader. It appears within the narrative where Saul and his servant are searching for lost donkeys and are advised to seek out Samuel, the "man of God," for guidance. Samuel is portrayed as having special insight and knowledge from God. The explanatory note highlights the change in designation from "seer" (ro'eh) to "prophet" (navi') over time, implicitly asserting Samuel's status as a true mouthpiece for God. The immediate chapter context establishes Samuel as the authoritative figure through whom God will reveal His will, including the identification and anointing of Saul as Israel's first king. Historically and culturally, seeking divine guidance was crucial for leadership, warfare, and personal decisions, and "men of God" were recognized channels for this. The note itself indicates a lapse of time between the events narrated and the writing or final compilation of the text, when the term "prophet" had become standard.

1 Samuel 9 9 Word analysis

• (Previously (L'fānîm לְפָנִים): Hebrew for "in former times," "before." This word directly indicates a historical temporal distinction. It signals to the reader that a linguistic or conceptual shift has occurred since the events being described took place.

• in Israel (Bəyiśrā’ēl בְּיִשְׂרָאֵל): Specifies the geographical and national context for this practice and linguistic shift. It highlights that this was a specific custom among God's covenant people.

• when a person (’îš אִישׁ): Literally "a man," but generally meaning "anyone" or "a person." This indicates the common and accessible nature of this practice, not limited to special individuals.

• went to inquire of God (lādāraš ’ĕlōhîm לִדְרֹשׁ אֱלֹהִים): Daraš means "to seek," "to consult," "to inquire." Here it refers specifically to seeking divine guidance or revelation, emphasizing intentional prayerful consultation rather than mere curiosity. Elohim is a common Hebrew word for God.

• he would say (yō’mar יֹאמַר): Indicating a common practice or idiom, "one would say," or "it was customary to say."

• “Come, let us go to the seer” (Lḵū wənilkāh ’el-harō’eh לְכוּ וְנֵלְכָה אֶל־הָרֹאֶה): This phrase implies invitation and specific direction towards the person with insight.

  • seer (rō’eh רֹאֶה): Derived from the Hebrew verb ra’ah (to see). A ro'eh is literally "one who sees," implying visionary perception or direct intuitive insight, often associated with receiving revelations visually (visions, dreams).

• for he who is now called a prophet (Kî hannābî’ hāniqra’ hayyōm כִּי־הַנָּבִיא הַנִּקְרָא הַיּוֹם): Explains the new terminology.

  • prophet (nābî’ נָבִיא): This term's etymology is debated but widely understood as "one who calls" or "one who is called/sent." It suggests a focus on the spoken word – a spokesperson or announcer of God's message, conveying revelation verbally to others. The emphasis is less on how the message is received and more on how it is proclaimed.

• was formerly called a seer (ləfānîm niqra’ rō’eh לְפָנִים נִקְרָא רֹאֶה): Reiterates the earlier designation, completing the parenthetical explanation.

• Words-group Analysis:

  • "Previously in Israel, when a person went to inquire of God": Establishes the specific cultural and temporal setting of this ancient practice of seeking divine counsel. It points to a deep-seated spiritual practice within the nation of Israel.
  • "he would say, 'Come, let us go to the seer'": Reflects the common, everyday language used by the populace, suggesting a recognized and accessible office. The communal invitation "let us go" implies this was often a joint or customary endeavor.
  • "for he who is now called a prophet was formerly called a seer": This entire parenthetical statement serves as an anachronistic editorial comment. It’s a valuable narrative device that ensures a later audience understands the older terminology by connecting it to a contemporary equivalent, illustrating the continuity of function despite a change in title. It highlights a subtle shift in the emphasis of divine communication—from visual reception ("seer") to verbal proclamation ("prophet").

1 Samuel 9 9 Bonus section

The insertion of 1 Samuel 9:9, referred to as an "editorial gloss" or a "narrator's aside," is characteristic of ancient Hebrew narrative style, where later editors or authors sometimes updated or clarified details for their contemporary audiences. This parenthetical statement underscores that the Deuteronomistic Historian (who compiled much of Joshua through Kings) was sensitive to potential ambiguities for readers living after the events transpired. Samuel himself is described using various titles related to divine communication: a "man of God" (1 Sam 9:6), "seer" (1 Sam 9:9, 11, 18), and "prophet" (1 Sam 3:20, 19:20). This suggests he served as a transitional figure, bridging the era of the "seer" with the more developed "prophet." The distinction between ro'eh and another similar term, ḥozeh (also meaning "seer" or "visionary," as in 2 Sam 24:11, 2 Chron 29:30), is sometimes noted by scholars, with ro'eh potentially being the older term and navi' the more prominent title during the monarchy and later. This verse validates the continuum of divine revelation through appointed individuals, adapting terminology as needed, while maintaining the core truth of God communicating with humanity.

1 Samuel 9 9 Commentary

1 Samuel 9:9 serves as a crucial parenthetical clarification, often seen as an editorial gloss. Its primary purpose is to inform later readers about the linguistic evolution concerning those who served as divine intermediaries in Israel. The term "seer" (ro'eh) likely predates "prophet" (navi'). While a seer focused on seeing visions or receiving direct intuitive insights, the prophet primarily spoke or declared God's message. This verse subtly highlights a development in the role or at least the public perception and description of God's spokespersons. Samuel, at the narrative's time, functions as both—he sees visions and hears God, then proclaims His will. The shift from "seer" to "prophet" might suggest a more formal or institutionalized understanding of the prophetic office as time progressed, with a greater emphasis on the prophet's public address and active role in conveying God's word to the community, rather than just private consultations based on inner perception. It emphasizes God's consistent practice of revealing Himself and guiding His people through chosen vessels.