1 Samuel 9:9

KJV

(Beforetime in Israel, when a man went to enquire 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.)

KJV (with Strong's)

(Beforetime {H6440} in Israel {H3478}, when a man {H376} went {H3212} to enquire {H1875} of God {H430}, thus he spake {H559}, Come {H3212}, and let us go {H3212} to the seer {H7200}: for he that is now {H3117} called a Prophet {H5030} was beforetime {H6440} called {H7121} a Seer {H7200}.)

Complete Jewish Bible

(In Isra'el, back in the old days, when someone went to consult God, he would say, "Come, let's go to the seer"; because a person now called a prophet used to be called a seer.)

Berean Standard Bible

(Formerly in Israel, a man on his way to inquire of God would say, “Come, let us go to the seer.” For the prophet of today was formerly called the seer.)

American Standard Version

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

Commentary

### SUMMARY
1 Samuel 9:9 functions as a crucial editorial interjection within the narrative, providing an explanatory note to the audience regarding the changing terminology for those who received and conveyed divine messages in ancient Israel. This parenthetical clarification ensures that readers understand that the role of a "prophet," a more contemporary term for the author's audience, was previously known by the designation "seer." This linguistic insight is strategically placed just before Saul's pivotal encounter with Samuel, implicitly identifying Samuel as a figure who embodies both traditional roles.

### CONTEXT
* **Literary Context:** This verse is a parenthetical remark, a textual aside inserted by the narrator or editor. It immediately precedes Saul's journey to find his father's lost donkeys, which providentially leads him to the city where Samuel resides. The narrative flow sets up Saul's desperate search, his servant's suggestion to consult a man of God, and then this explanatory note about the title of such a man. By clarifying the terms "seer" and "prophet" at this juncture, the author prepares the reader to understand Samuel's significant role, not merely as a local diviner, but as God's appointed spokesperson, who will reveal God's will concerning Israel's first king. This editorial comment highlights the author's awareness of a historical linguistic shift and his desire for clarity for a later audience.
* **Historical & Cultural Context:** Ancient Israel, particularly during the transitional period from the Judges to the monarchy, relied heavily on divine guidance for both personal and national matters. Individuals sought God's will through various means, including the Urim and Thummim, dreams, and direct consultation with designated spiritual leaders. The "seer" (Hebrew: _ro'eh_ or _chozeh_) was a recognized figure, often associated with receiving visions or direct insights from God, frequently in a specific locality. The "prophet" (Hebrew: _navi'_) emerged as a more prominent term, emphasizing the active proclamation of God's word. This verse reflects a natural evolution in societal understanding and linguistic usage, indicating that while the title changed, the fundamental function of receiving and communicating divine revelation remained consistent. It also speaks to the oral tradition that underpinned much of Israelite society, where terms could shift over generations.
* **Key Themes:** The primary theme highlighted by this verse is **Divine Communication and Guidance**. It underscores the consistent practice in Israel of seeking God's will and direction through human intermediaries. This practice is foundational to the covenant relationship, where God actively engages with His people and provides direction for their lives and the nation's destiny, as seen in instances where the Israelites [enquired of the Lord](/judges/20-27 "Judges 20:27 - Enquiring of God in Battle"). Another significant theme is the **Evolution of Terminology and Continuity of Office**. The verse explicitly states that "he that is now called a Prophet was beforetime called a Seer," demonstrating that while the names changed, the underlying spiritual office and its function—receiving and delivering God's word—remained the same. This highlights the dynamic nature of language within a culture while affirming the enduring nature of God's chosen instruments. Finally, it subtly introduces the **Prophetic Office** as a central institution in Israelite life, preparing the reader for the significant role Samuel, and later other prophets, would play in shaping Israel's history and its relationship with God, a role that would ultimately lead to the establishment of the monarchy, as detailed in [1 Samuel 8](/1_samuel/8 "1 Samuel 8 - Israel Demands a King").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Seer (Hebrew, _ro'eh'_ / _chozeh'_):** The Hebrew terms for "seer" (רֹאֶה, _ro'eh_, from the verb "to see"; and חֹזֶה, _chozeh_, also related to "seeing" or "beholding") emphasize the visual aspect of divine revelation. A seer was one who "saw" visions, received direct insights, or perceived spiritual realities that were hidden from others. This often involved a more immediate, localized, and perhaps less public form of revelation compared to the later understanding of a prophet. The term highlights the divine initiative in revealing truth through visual or intuitive means.
* **Prophet (Hebrew, _navi'_):** The Hebrew word for "prophet" (נָבִיא, _navi'_) carries the primary meaning of "one who is called" or "one who speaks for another." It emphasizes the act of speaking or proclaiming a message received from God. While prophets also received visions, their defining characteristic was their role as God's mouthpiece, delivering His word to the people, often publicly and with authority. This term highlights the active, declarative nature of their ministry, serving as an ambassador for the divine will.
* **Enquire of God (Hebrew, _darash Elohim'_):** The phrase "to enquire of God" (דָּרַשׁ אֱלֹהִים, _darash Elohim_) signifies the act of seeking God's counsel, guidance, or revelation. This was a fundamental practice in ancient Israel, indicating a desire to align human actions with divine will. It implies a conscious, intentional effort to consult a divine source, often through designated intermediaries, for wisdom, direction, or understanding in times of uncertainty, crisis, or decision-making.

#### Verse Breakdown
* **"(Beforetime in Israel, when a man went to enquire of God, thus he spake, Come, and let us go to the seer:)"**: This clause describes the traditional practice in ancient Israel. When individuals sought divine guidance or answers to specific questions, the customary method was to consult a "seer." The phrasing "thus he spake, Come, and let us go to the seer" reflects the common idiom or invitation used to initiate such a consultation, indicating that the seer was the recognized authority for receiving divine insight.
* **"(for [he that is] now [called] a Prophet was beforetime called a Seer.)"**: This parenthetical statement is the core of the editorial note. It explicitly clarifies for the reader that the two terms, "seer" and "prophet," refer to the same function or office, but at different historical periods. The author is bridging a linguistic gap for his audience, indicating that what they now understand as a "prophet" (a more common term in the author's time) was known by an older designation, "seer," in the earlier period being described. This ensures continuity of understanding regarding the role of divine intermediaries.

#### Literary Devices
The most prominent literary device in 1 Samuel 9:9 is **Parenthesis** or **Editorial Gloss**. The entire verse is enclosed in parentheses in many translations (or clearly functions as an aside), indicating that it is an explanatory note inserted by the narrator or editor for the benefit of the reader, rather than a direct continuation of the narrative action. This **Editorial Gloss** serves to clarify a linguistic and historical point, making the text more accessible and understandable to an audience removed in time from the events being described. It is a form of **Anachronism** in reverse, where the author, writing from a later perspective, explains an older term that might be unfamiliar to contemporary readers. This demonstrates the author's self-awareness and intentionality in providing context, ensuring that the nuances of the historical period are not lost due to evolving language.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse highlights God's consistent commitment to communicate with His people, adapting the means and terminology of revelation to suit different eras while maintaining the core function of divine guidance. It assures us that despite changes in human understanding or linguistic usage, God's desire to speak and lead remains steadfast. The continuity between "seer" and "prophet" underscores the enduring nature of the prophetic office as a channel for God's truth and will, a foundational element of Israel's covenant relationship with Yahweh. It also subtly emphasizes the importance of understanding the historical and cultural context of biblical texts, recognizing that language evolves and that authors often provide necessary clarifications for their audiences.

* [Numbers 12:6](/numbers/12-6 "Numbers 12:6 - God's Communication Through Visions and Dreams")
* [Deuteronomy 18:15](/deuteronomy/18-15 "Deuteronomy 18:15 - The Prophet Like Moses")
* [Amos 7:12](/amos/7-12 "Amos 7:12 - Amos's Prophetic Call")

### REFLECTION AND APPLICATION
1 Samuel 9:9, though a brief editorial note, offers profound insights for contemporary believers. It reminds us that while the forms and titles of spiritual leadership may evolve across generations and cultures, the fundamental need for divine wisdom and guidance remains constant. Just as ancient Israelites sought the "seer" or "prophet" to "enquire of God," believers today are called to actively seek God's will. Our primary source of divine communication is God's written Word, the Bible, which serves as our infallible guide and ultimate authority. We also receive guidance through the indwelling Holy Spirit, wise counsel from godly mentors, and the discernment of the believing community. This verse encourages us to be diligent students of Scripture, understanding its historical and linguistic nuances, so that we can accurately interpret and apply its timeless truths. It also fosters an appreciation for the continuity of God's work through history, recognizing that His purposes endure even as human expressions of faith adapt.

#### Questions for Reflection
* **How do I actively "enquire of God" in my daily life?**
* **In what ways has God's communication with humanity evolved from Old Testament times to today, and what remains consistent?**
* **Why is it important to understand historical and linguistic context when reading the Bible?**
* **How does the continuity of the prophetic office, as implied by the seer/prophet distinction, affirm God's unchanging nature?**

### FAQ
**Why is this editorial note about "seer" and "prophet" included at this specific point in 1 Samuel?**

Answer: The note in 1 Samuel 9:9 is strategically placed just before Saul's encounter with Samuel. The narrative has Saul and his servant deciding to consult a "man of God" (which is Samuel). The servant then suggests going to the "seer" (1 Samuel 9:11). The author inserts this parenthetical explanation to clarify for readers—who might be more familiar with the term "prophet"—that the "seer" being referred to is essentially the same office as a "prophet." This ensures that the audience understands Samuel's authority and role as a divine intermediary, setting the stage for his crucial function in anointing Saul as king and communicating God's will to him. It's an act of authorial thoughtfulness, bridging a linguistic gap for a later generation of readers.

**What was the primary difference, if any, between a "seer" and a "prophet" in ancient Israel?**

Answer: As 1 Samuel 9:9 explicitly states, the terms "seer" (Hebrew: _ro'eh_ or _chozeh_) and "prophet" (Hebrew: _navi'_) referred to the same fundamental office or function: receiving and delivering messages from God. The primary difference was one of emphasis and historical usage. "Seer" emphasized the visual aspect of revelation—one who "sees" visions or receives direct insights from God (e.g., [1 Chronicles 29:29](/1_chronicles/29-29 "1 Chronicles 29:29 - Seers and Prophets in Israel")). "Prophet" emphasized the verbal aspect—one who "speaks" or "proclaims" God's word, acting as His mouthpiece (e.g., [Jeremiah 1:9](/jeremiah/1-9 "Jeremiah 1:9 - God Touches Jeremiah's Mouth")). By the time 1 Samuel was written or edited, "prophet" had become the more common and encompassing term. The verse clarifies that these were not distinct offices but rather different names for the same divine messenger at different historical points.

### CHRIST-CENTERED FULFILLMENT
The transition from "seer" to "prophet" and the continuity of their function in 1 Samuel 9:9 beautifully foreshadow the ultimate and perfect revelation of God in Jesus Christ. While Old Testament seers and prophets offered glimpses of God's will and spoke His words, their revelation was always partial and preparatory. Jesus, however, is not merely one who "sees" or "speaks" for God; He _is_ God incarnate, the Word made flesh ([John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")). He is the ultimate Prophet, who perfectly reveals the Father, as stated in [Hebrews 1:1-2](/hebrews/1-1 "Hebrews 1:1-2 - God's Final Word in His Son"), where God, "at many times and in various ways spoke long ago to our fathers by the prophets, but in these last days he has spoken to us by his Son." Jesus fulfills the longing to "enquire of God" because in Him, God's full counsel and character are unveiled. He is the one of whom Moses prophesied, the Prophet like himself whom God would raise up ([Deuteronomy 18:15](/deuteronomy/18-15 "Deuteronomy 18:15 - The Prophet Like Moses") and [Acts 3:22](/acts/3-22 "Acts 3:22 - Peter's Sermon on the Prophet Like Moses")). Through His life, death, and resurrection, Jesus provides the definitive revelation of God's saving plan, becoming not just a messenger, but the very message of salvation and the ultimate source of divine guidance for all humanity ([John 14:6](/john/14-6 "John 14:6 - Jesus is the Way, the Truth, and the Life")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 30:10

Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits:

Amos 7:12

Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:

2 Kings 17:13

Yet the LORD testified against Israel, and against Judah, by all the prophets, [and by] all the seers, saying, Turn ye from your evil ways, and keep my commandments [and] my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets.

1 Chronicles 26:28

And all that Samuel the seer, and Saul the son of Kish, and Abner the son of Ner, and Joab the son of Zeruiah, had dedicated; [and] whosoever had dedicated [any thing, it was] under the hand of Shelomith, and of his brethren.

1 Chronicles 29:29

Now the acts of David the king, first and last, behold, they [are] written in the book of Samuel the seer, and in the book of Nathan the prophet, and in the book of Gad the seer,

2 Samuel 24:11

For when David was up in the morning, the word of the LORD came unto the prophet Gad, David's seer, saying,

Isaiah 29:10

For the LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered.