Grace Thompson
The Bible makes several references to women who had the gift of prophecy or whom God used to speak to His people. The label prophetess or woman prophet is attributed to five women in the Old Testament: Miriam, Deborah, Huldah, Noadiah, and the prophetess. In the New Testament, Luke presents Anna as a woman prophet, and mentions Philip's daughters as virgins who prophesy. Paul specifies that the church has a limited capacity for prophecy, and instructs the female prophets at Corinth to cover their heads while prophesying. While the names of most female prophets in the Hebrew and Christian traditions have been lost, scholars believe that unnamed female prophets likely numbered in the tens of thousands.
| Characteristics | Values |
|---|---|
| Number of named women prophets in the Bible | 5 |
| Names of women prophets in the Bible | Miriam, Deborah, Huldah, Noadiah, Anna |
| Number of unnamed women prophets in the Bible | Probably tens of thousands |
| Women prophets in the Old Testament | Yes |
| Women prophets in the New Testament | Yes |
| Women prophets in Catholic tradition | Yes |
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What You'll Learn
Women prophets in the Bible
The Bible mentions several women who had the gift of prophecy or whom God used to speak to His people. These women prophets, or prophetesses, served the nation of Israel and received guidance from the Lord.
The label "prophetess" or "woman prophet" (něbī’āh) is attributed to five women in the Old Testament: Miriam (Exod. 15:20), the sister of Moses and Aaron, Deborah (Judg. 4:4), Huldah (2 Kings 22:14; 2 Chron. 34:22), Noadiah (Neh. 6:14), and “the prophetess” (Isa. 8:3). In the New Testament, Luke presents Anna as a "woman prophet" (prophētis), who was led by the Holy Spirit to speak about Jesus (Luke 2:36-38). Luke's depiction of Anna as a prophet is significant as it anticipates Pentecost, when Mary the mother of Jesus and other women prophesy (Acts 1:14; 2:17). Additionally, Luke introduces Philip’s daughters as “virgins who prophesy” (Acts 21:9).
In the book of Revelation, Jesus criticizes a woman who calls herself a prophet for "teaching and deceiving my servants to practice sexual immorality and to eat food sacrificed to idols" (Rev. 2:20). This woman is a leader in the church of Thyatira, but her character and behavior do not meet the litmus test of a genuine prophet as outlined by Jeremiah (Jer. 23:9–40). Jesus also advises his disciples to expose false prophets by paying attention to their behavior (Matt. 7:15–23).
While the major and minor prophets sent to Israel and Judah after the start of Saul's kingship were all men, including Isaiah, Jeremiah, Ezekiel, and Daniel, there were other prophets who served the Lord during this period. These prophets are often referred to in passing or briefly in the Old Testament, and many were killed during the reign of Ahab and Jezebel.
The presence of women prophets in the Bible demonstrates God's use of both men and women for His purposes, and their marginalization in historical writings can be attributed to androcentric bias. St. Paul's instructions to female prophets at Corinth to cover their heads while prophesying (1 Corinthians 11,12) further highlights the recognition of women prophets in the Catholic tradition.
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The role of prophetesses
The Bible makes several references to women who had the gift of prophecy or whom God used to speak to His people. These women are referred to as prophetesses and served the nation of Israel.
The Old Testament names five women as prophetesses: Miriam, the sister of Moses and Aaron (Exodus 15:20; Numbers 12:2; Micah 6:4), Deborah (Judges 4:4), Huldah (2 Kings 22:14; 2 Chronicles 34:22), Noadiah (Nehemiah 6:14), and "the prophetess" (Isaiah 8:3). In the New Testament, Anna is presented as a prophet (Luke 2:36), and Luke also makes a link between Anna and early Christian women prophets when he introduces Philip's daughters as "virgins who prophesy" (Acts 21:9). In Revelation, Jesus criticizes a woman who calls herself a prophet for "teaching and deceiving my servants to practice sexual immorality and to eat food sacrificed to idols" (Revelation 2:20).
The role of these prophetesses was similar to that of their male counterparts, as they received guidance from God and proclaimed messages from Him for the good of His people. However, it is important to distinguish between different types of prophets and prophecies in the Bible. The major and minor prophets, such as Isaiah, Jeremiah, and Ezekiel, were ordained by God for life and gave messages to the nation of Israel or prophetic visions about the future. These prophets were mostly men, and their prophecies were recorded in the Bible. On the other hand, there were also prophets, including women, who served the Lord in specific towns and regions, and their prophecies were not canonized as part of the Bible.
The prophetesses in the Bible demonstrate how God chooses to use women in a unique and special way. They were called on during extraordinary moments and played a pivotal leadership role. Unfortunately, the names of most female prophets have been lost to history, and their presence in the biblical record is often obscured by the use of masculine plural language and androcentric bias in historical writings. However, their existence and importance cannot be denied, and they continue to shape the Catholic tradition today.
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Women prophets in the Hebrew Scriptures
The Hebrew Scriptures, also known as the Tanakh or the Old Testament, include several women prophets. While the role of prophet was often associated with men, there are notable examples of women who served as prophets in the Hebrew Bible.
One of the most well-known female prophets in the Hebrew Scriptures is Miriam, the sister of Moses and Aaron. Miriam is referred to as a "prophetess" in Exodus 15:20 and Numbers 12:2, and she is described as leading the Hebrew women in worship. Another prominent female prophet is Deborah, who is mentioned in Judges 4. Deborah played a significant role in leading the Israelites into battle and is known for her bold proclamation, "Look, the Lord, the God of Israel, has commanded" (Judges 4:6).
Huldah, mentioned in 2 Kings 22:14 and 2 Chronicles 34:22, is also recognised as a prophetess. She is known for her prophetic message to the King of Judah, beginning with the formulaic phrase, "Thus says the Lord God of Israel" (2 Kings 22:15). Noadiah, mentioned in Nehemiah 6:14, is another woman identified as a prophetess in the Hebrew Scriptures.
In addition to these named prophets, there are also references to unnamed female prophets in the Hebrew Scriptures. For example, Isaiah's wife is described as a prophetess in Isaiah 8:3, and Philip's daughters are referred to as "virgins who prophesy" in Acts 21:9. The New Testament also acknowledges the presence of female prophets, such as Anna, who is described as a "woman prophet" in Luke 2:36, and Mary, the mother of Jesus, who is depicted as prophesying in Acts 1:14 and 2:17.
While the specific roles and significance of female prophets in the Hebrew Scriptures have been debated and marginalised throughout history, there is a growing recognition of their importance in shaping the Judeo-Christian tradition.
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St. Paul on female prophets
The Bible mentions several women with the gift of prophecy, also known as prophetesses. These include Miriam (Exodus 15:20), Deborah (Judges 4:4), Huldah (2 Kings 22:14; 2 Chronicles 34:22), Noadiah (Nehemiah 6:14), and "the prophetess" (Isaiah 8:3). In the New Testament, Anna is referred to as a "woman prophet" (prophētis) in Luke 2:36, and Philip's daughters are described as "virgins who prophesy" (Acts 21:9).
St. Paul, in his writings, acknowledges the existence of female prophets and provides instructions for their conduct. In 1 Corinthians 11:12, he instructs the female prophets at Corinth to cover their heads while prophesying. This instruction likely aimed to differentiate their ministry from non-Christian cults. Notably, St. Paul does not tell them to stop preaching or prophesying the word of God during worship.
In Galatians 3:28, St. Paul emphasizes equality, stating, "There is neither Jew nor Greek, there is neither slave nor free, there is no longer male and female; for all of you are one in Christ Jesus." This statement, sometimes referred to as the "Magna Carta of Humanity," underscores that in Christ, there is no distinction between genders or social statuses. Christian Egalitarians interpret this passage as supporting equal partnership in marriage, with husband and wife having equal value and no priority of one spouse over the other.
St. Paul also addresses the gift of prophecy in 1 Corinthians 13:8b-10, where he writes, "As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. For we know in part and we prophesy in part, but when the perfect comes, the partial will pass away." In this passage, St. Paul downplays the importance of spiritual gifts like prophecy and tongues, considering them temporary and partial compared to the perfection that is to come.
In conclusion, St. Paul recognizes the existence of female prophets and provides instructions for their conduct, promoting equality and the value of women in the early Christian community. He acknowledges the gift of prophecy while also emphasizing its temporary nature compared to the perfection of Christ.
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Female prophets in the New Testament
The Bible mentions several women who had the gift of prophecy or whom God used to speak to his people. In the New Testament, Luke presents Anna as a "woman prophet" (prophētis). Anna is led by the Holy Spirit to speak about Jesus to all "who were looking for the redemption of Jerusalem" (2:38). Luke's depiction of Anna as a prophet anticipates Pentecost, when Mary, the mother of Jesus, and other women prophesied.
Luke also mentions Philip's four unmarried daughters as prophets in Acts 21:9. Eusebius regarded Philip's daughters and their ministry as the benchmark for prophetic ministry. In the same book, Eusebius compares their ministry with that of other male and female prophets.
In Revelation, Jesus criticizes a woman who calls herself a prophet in the church of Thyatira for "teaching and deceiving my servants to practice sexual immorality and to eat food sacrificed to idols" (v. 20). While the woman is a leader, her character and behavior do not meet the criteria of a genuine prophet.
The Bible emphasizes, particularly in the New Testament, that the Holy Spirit grants some individuals the gift of prophecy. Paul specifies that prophecies will pass away, tongues will cease, and knowledge will pass away (1 Corinthians 13:8b-10).
The names of most female prophets in the Hebrew and Christian traditions have been lost, but scholars believe women were far more widespread in ancient societies than surviving writings indicate. Only four named women are identified as prophets in the Hebrew Scriptures: Miriam, Deborah, Huldah, and Noadiah. However, unnamed female prophets probably numbered in the tens of thousands.
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Frequently asked questions
Yes, there are several women in the Bible identified as prophetesses. They served the nation of Israel and were given the gift of prophecy.
The Hebrew Scriptures name four women prophets: Miriam, Deborah, Huldah, and No'adiah. Other women prophets include Anna, Mary the mother of Jesus, Philip's daughters, and the sister of Moses and Aaron.
Biblical prophets are women and men who proclaim messages from God for the good of God's people. They preach with power in times of religious crisis, often preceded by the phrase: "So says YHWH."
The recognition of women prophets highlights the gender balance at the heart of the Catholic tradition. St. Paul instructs female prophets to cover their heads while prophesying, indicating that their ministry should be differentiated from non-Christian cults.
