There are three Hebrew words in the Old Testament that are translated as prophet in the English Bible. They are nabi, ro’eh, and hozeh. Nabi is the most generally used word for a prophet. It means to prophesy, that is, speak (or sing) by inspiration (in prediction or simple discourse). These type of prophets generally receive the instructions and messages of God by hearing. In the time of Samuel another word, ro’eh, meaning “seer”, began to be used. ‘Come, let us go to the seer’; for he who is now called a prophet was formerly called a seer” (I Sam. 9:9). A seer typically receives prophetic revelation in dreams and visions and can also distinguish the messages of God embedded within creation. And then another word, hozeh, also means “seer” (2 Sam. 24:11), which is a synonym of ro-eh but a rarer Hebrew term that means “to see in a vision.” In 1 Chronicles 29:29, all these three words are used: “Samuel the seer (ro’eh), Nathan the prophet (nabi), Gad the seer” (hozeh).

Consequently, while a Seer “sees” what God is doing and revealing, rather than just hearing his words (1 Ki. 22:17 to 28), (Num. 24:3-4, and 15-16), a Prophet hears God’s messages and instructions. So, a seer is a prophet, but a prophet isn’t necessarily a seer. It’s not that a seer doesn’t hear God’s voice, or that a prophet doesn’t see Him in the spirit. It’s more that each role has an emphasis, a tendency towards one or the other. For some people, it may be obvious whether they are a prophet or a seer. For others, the line between the two may be blurred.

Although the word Nabi was used to describe both Elijah and Elisha in the Bible, however, it is quite clear that while Elijah ministered essentially as a nabi, Elisha ministered predominantly as a ro’eh or hozeh. While Elijah heard the sound of abundant rain (1 Ki. 18:41), Elisha perpetually sees into the spiritual realm (he saw the chariot of fire that took Elijah to heaven, he saw how his servant, Gehazi, went after Naaman to collect gifts, and he saw the heavenly hosts deployed for his protection).

It was this singular ability to “see” that made Elisha to succeed where Elijah failed. Elijah yielded to Jezebel’s threat and asked God to end his ministry because he felt abandoned and alone. He thought he was the only one in Israel that was still serving God. Jezebel’s threat erased the assurance of God’s security from Elijah. On the other hand, Elisha was not intimidated by the physical presence of the Syrian hosts sent by Benhadad to arrest him because he could see the heavenly hosts deployed for his security.

There is much to learn from the knowledge of how the nuances of the gifts of the Holy Spirit can sustain in ministry. The gift of prophecy that was unable to sustain Elijah in ministry sustained Elisha and brought him much respect from the king when it was tweaked slightly. May the challenges of life never erase the assurance of God’s presence from our lives.