Sear - Wikipedia, the free encyclopedia
- Seir (demon), a Prince of Hell; also spelled Sear
Main Entry: seer
Pronunciation: \ˈsir, ˈsē-ər\
Function: noun
Date: 14th century
1 : one that sees
2 a : one that predicts events or developments b : a person credited with extraordinary moral and spiritual insight
3 : one that practices divination especially by concentrating on a glass or crystal globe
2 a : one that predicts events or developments b : a person credited with extraordinary moral and spiritual insight
3 : one that practices divination especially by concentrating on a glass or crystal globe
(KJV) 1 John 5:19
[And] we know that we are of God, and the whole world lieth in wickedness (in the power of the evil one).
(KJV) Ephesians 5:11 And have no fellowship with the unfruitful works of darkness, but rather reprove [expose] them.
Divination:
of false prophets (Deu 18:10,14; Mic 3:6,7,11), of necromancers (1Sa 28:8), of the Philistine priests and diviners (1Sa 6:2), of Balaam (Jos 13:22). Three kinds of divination are mentioned in Eze 21:21, by arrows, consulting with images (the teraphim), and by examining the entrails of animals sacrificed. The practice of this art seems to have been encouraged in ancient Egypt. Diviners also abounded among the aborigines of Canaan and the Philistines (Isa 2:6; 1Sa 28). At a later period multitudes of magicians poured from Chaldea and Arabia into the land of Israel, and pursued their occupations (Isa 8:19; 2Ki 21:6; 2Ch 33:6). This superstition widely spread, and in the time of the apostles there were "vagabond Jews, exorcists" (Act 19:13), and men like Simon Magus (Act 8:9), Bar-jesus (13:6,8), and other jugglers and impostors (19:19; 2Ti 3:13). Every species and degree of this superstition was strictly forbidden by the law of Moses (Exd 22:18; Lev 19:26,31; 20:27;Deu 18:10,11).
of false prophets (Deu 18:10,14; Mic 3:6,7,11), of necromancers (1Sa 28:8), of the Philistine priests and diviners (1Sa 6:2), of Balaam (Jos 13:22). Three kinds of divination are mentioned in Eze 21:21, by arrows, consulting with images (the teraphim), and by examining the entrails of animals sacrificed. The practice of this art seems to have been encouraged in ancient Egypt. Diviners also abounded among the aborigines of Canaan and the Philistines (Isa 2:6; 1Sa 28). At a later period multitudes of magicians poured from Chaldea and Arabia into the land of Israel, and pursued their occupations (Isa 8:19; 2Ki 21:6; 2Ch 33:6). This superstition widely spread, and in the time of the apostles there were "vagabond Jews, exorcists" (Act 19:13), and men like Simon Magus (Act 8:9), Bar-jesus (13:6,8), and other jugglers and impostors (19:19; 2Ti 3:13). Every species and degree of this superstition was strictly forbidden by the law of Moses (Exd 22:18; Lev 19:26,31; 20:27; Deu 18:10,11).
But beyond these various forms of superstition, there are instances of divination on record in the Scriptures by which God was pleased to make known his will.
(1.) There was divination by lot, by which, when resorted to in matters of moment, and with solemnity, God intimated his will (Jos 7:13). The land of Canaan was divided by lot (Num 26:55,56); Achan's guilt was detected (Jos 7:16-19), Saul was elected king (1Sa 10:20,21), and Matthias chosen to the apostleship, by the solem lot (Act 1:26). It was thus also that the scape-goat was determined (Lev 16:8-10).
(2.) There was divination by dreams (Gen 20:6; Deu 13:1,3; Jdg 7:13,15; Mat 1:20; 2:12,13,19,22). This is illustrated in the history of Joseph (Gen 41:25-32) and of Daniel (Dan 2:27; 4:19-28).
(3.) By divine appointment there was also divination by the Urim and Thummim (Num 27:21), and by the ephod.
(4.) God was pleased sometimes to vouch-safe direct vocal communications to men (Deu 34:10; Exd 3:4; 4:3; Deu 4:14,15; 1Ki 19:12). He also communed with men from above the mercy-seat (Exd 25:22), and at the door of the tabernacle (Exd 29:42,43).
(5.) Through his prophets God revealed himself, and gave intimations of his will (2Ki 13:17; Jer 51:63,64).
of false prophets (Deu 18:10,14; Mic 3:6,7,11), of necromancers (1Sa 28:8), of the Philistine priests and diviners (1Sa 6:2), of Balaam (Jos 13:22). Three kinds of divination are mentioned in Eze 21:21, by arrows, consulting with images (the teraphim), and by examining the entrails of animals sacrificed. The practice of this art seems to have been encouraged in ancient Egypt. Diviners also abounded among the aborigines of Canaan and the Philistines (Isa 2:6; 1Sa 28). At a later period multitudes of magicians poured from Chaldea and Arabia into the land of Israel, and pursued their occupations (Isa 8:19; 2Ki 21:6; 2Ch 33:6). This superstition widely spread, and in the time of the apostles there were "vagabond Jews, exorcists" (Act 19:13), and men like Simon Magus (Act 8:9), Bar-jesus (13:6,8), and other jugglers and impostors (19:19; 2Ti 3:13). Every species and degree of this superstition was strictly forbidden by the law of Moses (Exd 22:18; Lev 19:26,31; 20:27;Deu 18:10,11).
Blue Letter Bible - Dictionaries
Divination:of false prophets (Deu 18:10,14; Mic 3:6,7,11), of necromancers (1Sa 28:8), of the Philistine priests and diviners (1Sa 6:2), of Balaam (Jos 13:22). Three kinds of divination are mentioned in Eze 21:21, by arrows, consulting with images (the teraphim), and by examining the entrails of animals sacrificed. The practice of this art seems to have been encouraged in ancient Egypt. Diviners also abounded among the aborigines of Canaan and the Philistines (Isa 2:6; 1Sa 28). At a later period multitudes of magicians poured from Chaldea and Arabia into the land of Israel, and pursued their occupations (Isa 8:19; 2Ki 21:6; 2Ch 33:6). This superstition widely spread, and in the time of the apostles there were "vagabond Jews, exorcists" (Act 19:13), and men like Simon Magus (Act 8:9), Bar-jesus (13:6,8), and other jugglers and impostors (19:19; 2Ti 3:13). Every species and degree of this superstition was strictly forbidden by the law of Moses (Exd 22:18; Lev 19:26,31; 20:27; Deu 18:10,11).
But beyond these various forms of superstition, there are instances of divination on record in the Scriptures by which God was pleased to make known his will.
(1.) There was divination by lot, by which, when resorted to in matters of moment, and with solemnity, God intimated his will (Jos 7:13). The land of Canaan was divided by lot (Num 26:55,56); Achan's guilt was detected (Jos 7:16-19), Saul was elected king (1Sa 10:20,21), and Matthias chosen to the apostleship, by the solem lot (Act 1:26). It was thus also that the scape-goat was determined (Lev 16:8-10).
(2.) There was divination by dreams (Gen 20:6; Deu 13:1,3; Jdg 7:13,15; Mat 1:20; 2:12,13,19,22). This is illustrated in the history of Joseph (Gen 41:25-32) and of Daniel (Dan 2:27; 4:19-28).
(3.) By divine appointment there was also divination by the Urim and Thummim (Num 27:21), and by the ephod.
(4.) God was pleased sometimes to vouch-safe direct vocal communications to men (Deu 34:10; Exd 3:4; 4:3; Deu 4:14,15; 1Ki 19:12). He also communed with men from above the mercy-seat (Exd 25:22), and at the door of the tabernacle (Exd 29:42,43).
(5.) Through his prophets God revealed himself, and gave intimations of his will (2Ki 13:17; Jer 51:63,64).
Seer:
a name sometimes applied to the prophets because of the visions granted to them. It is first found in 1Sa 9:9. It is afterwards applied to Zadok, Gad, etc. (2Sa 15:27; 24:11; 1Ch 9:22; 25:5; 2Ch 9:29; Amo 7:12; Mic 3:7). The "sayings of the seers" (2Ch 33:18,19) is rendered in the Revised Version "the history of Hozai" (marg., the seers; so the LXX.), of whom, however, nothing is known. (See PROPHET.)
Seer:
se'-er, ser: The word in English Versions of the Bible represents two Hebrew words, ro'eh (1Sa 9:9,11,18,19;2Sa 15:27; 1Ch 9:22, etc.), And chozeh (2Sa 24:11; 2Ki 17:13; 1Ch 21:9; 25:5;29:29, etc.). The former designation is from the ordinary verb "to see"; the latter is connected with the verb used of prophetic vision. It appears from 1Sa 9:9 that "seer" (ro'-eh) was the older name for those who, after the rise of the more regular orders, were called "prophets." It is not just, however, to speak of the "seers" or "prophets" of Samuel's time as on the level of mere fortune-tellers. What insight or vision they possessed is traced to God's Spirit. Samuel was the ro'-eh by pr-eeminence, and the name is little used after his time. Individuals who bear the title "seer" (chozeh) are mentioned in connection with the kings and as historiographers (2Sa 24:11; 1Ch 21:9;25:5; 29:29; 2Ch 9:29; 12:15; 19:2, etc.), and distinction is sometimes made between "prophets" and "seers" (2Ki 17:13; 1Ch 29:29, etc.). Havernick thinks that "seer" denotes one who does not belong to the regular prophetic order (Introductions to Old Testament, 50 ff, English translation), but it is not easy to fix a precise distinction.
Seer:
se'-er, ser: The word in English Versions of the Bible represents two Hebrew words, ro'eh (1Sa 9:9,11,18,19; 2Sa 15:27; 1Ch 9:22, etc.), And chozeh (2Sa 24:11; 2Ki 17:13; 1Ch 21:9; 25:5; 29:29, etc.). The former designation is from the ordinary verb "to see"; the latter is connected with the verb used of prophetic vision. It appears from 1Sa 9:9 that "seer" (ro'-eh) was the older name for those who, after the rise of the more regular orders, were called "prophets." It is not just, however, to speak of the "seers" or "prophets" of Samuel's time as on the level of mere fortune-tellers. What insight or vision they possessed is traced to God's Spirit. Samuel was the ro'-eh by pr-eeminence, and the name is little used after his time. Individuals who bear the title "seer" (chozeh) are mentioned in connection with the kings and as historiographers (2Sa 24:11; 1Ch 21:9; 25:5; 29:29; 2Ch 9:29; 12:15; 19:2, etc.), and distinction is sometimes made between "prophets" and "seers" (2Ki 17:13; 1Ch 29:29, etc.). Havernick thinks that "seer" denotes one who does not belong to the regular prophetic order (Introductions to Old Testament, 50 ff, English translation), but it is not easy to fix a precise distinction.
See PROPHECY
a name sometimes applied to the prophets because of the visions granted to them. It is first found in 1Sa 9:9. It is afterwards applied to Zadok, Gad, etc. (2Sa 15:27; 24:11; 1Ch 9:22; 25:5; 2Ch 9:29; Amo 7:12; Mic 3:7). The "sayings of the seers" (2Ch 33:18,19) is rendered in the Revised Version "the history of Hozai" (marg., the seers; so the LXX.), of whom, however, nothing is known. (See PROPHET.)
Seer:
se'-er, ser: The word in English Versions of the Bible represents two Hebrew words, ro'eh (1Sa 9:9,11,18,19;2Sa 15:27; 1Ch 9:22, etc.), And chozeh (2Sa 24:11; 2Ki 17:13; 1Ch 21:9; 25:5;29:29, etc.). The former designation is from the ordinary verb "to see"; the latter is connected with the verb used of prophetic vision. It appears from 1Sa 9:9 that "seer" (ro'-eh) was the older name for those who, after the rise of the more regular orders, were called "prophets." It is not just, however, to speak of the "seers" or "prophets" of Samuel's time as on the level of mere fortune-tellers. What insight or vision they possessed is traced to God's Spirit. Samuel was the ro'-eh by pr-eeminence, and the name is little used after his time. Individuals who bear the title "seer" (chozeh) are mentioned in connection with the kings and as historiographers (2Sa 24:11; 1Ch 21:9;25:5; 29:29; 2Ch 9:29; 12:15; 19:2, etc.), and distinction is sometimes made between "prophets" and "seers" (2Ki 17:13; 1Ch 29:29, etc.). Havernick thinks that "seer" denotes one who does not belong to the regular prophetic order (Introductions to Old Testament, 50 ff, English translation), but it is not easy to fix a precise distinction.
Written by James Orr
See PROPHETBlue Letter Bible - Dictionaries
a name sometimes applied to the prophets because of the visions granted to them. It is first found in 1Sa 9:9. It is afterwards applied to Zadok, Gad, etc. (2Sa 15:27; 24:11; 1Ch 9:22; 25:5; 2Ch 9:29; Amo 7:12; Mic 3:7). The "sayings of the seers" (2Ch 33:18,19) is rendered in the Revised Version "the history of Hozai" (marg., the seers; so the LXX.), of whom, however, nothing is known. (See PROPHET.)Seer:
se'-er, ser: The word in English Versions of the Bible represents two Hebrew words, ro'eh (1Sa 9:9,11,18,19; 2Sa 15:27; 1Ch 9:22, etc.), And chozeh (2Sa 24:11; 2Ki 17:13; 1Ch 21:9; 25:5; 29:29, etc.). The former designation is from the ordinary verb "to see"; the latter is connected with the verb used of prophetic vision. It appears from 1Sa 9:9 that "seer" (ro'-eh) was the older name for those who, after the rise of the more regular orders, were called "prophets." It is not just, however, to speak of the "seers" or "prophets" of Samuel's time as on the level of mere fortune-tellers. What insight or vision they possessed is traced to God's Spirit. Samuel was the ro'-eh by pr-eeminence, and the name is little used after his time. Individuals who bear the title "seer" (chozeh) are mentioned in connection with the kings and as historiographers (2Sa 24:11; 1Ch 21:9; 25:5; 29:29; 2Ch 9:29; 12:15; 19:2, etc.), and distinction is sometimes made between "prophets" and "seers" (2Ki 17:13; 1Ch 29:29, etc.). Havernick thinks that "seer" denotes one who does not belong to the regular prophetic order (Introductions to Old Testament, 50 ff, English translation), but it is not easy to fix a precise distinction.
Written by James Orr
See PROPHETSee PROPHECY
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